»y »y TϪ TÁ{∫ÁWÁ{T \Æo:

THE

GAUDIYA
Spiritual Monthly

ú¿Áúu`YN˛oÆÁ §ÏÜÆÁ EåÁÃMoÀÆ uƒ ÆÁåΩ

“u∫é§uãá ƒÀoÏå: @ ÆsÁ“|™ÏúÆÏ`\o: @
™Ï™ÏqÏuß úu∫nÆÁTÁz uå§|ãá: Nw˛…mé§ãáz
ƒ{∫ÁSÆÊ ¢˛¡TÏN˛·Æoz @@˛ ÆÏMoÊ ƒ{∫ÁSÆ™ÏXÆoz @@

Vol. LII JUNE 2009 No. 10

MANGALÂCHARANAM

EuQ¬ßσå{N˛ßÓ m™uá
ßÓu o\¬uátÏu“owNÏ˛YNÏ˛©ß™Ω @
ƒ¿\Æσuo“Á∫ƒ¡¬y™∫N˛o
åÁÆN˛™“Á™umÊ ƒãtz @@˛
I bow down to Krishna, (1) Who is the best Adornment of the entire
world, (2) Who is adorned with the pitcher-like breasts of Sri Lakshmi,
daughter of the sea, or Sri Râhâ, daughter of the sun., i.e. Vrishabhânu
(son among bullocks) and (3) the leading jewel at the centre of the string
of emeralds, viz., young ladies of Vraja, i.e. the Gopis.
-Sri Leelãshuka Bilvamangala

JUNE 2009 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
There is no occasion for any dissension that could create
my disturbance not in conformity with the Absolute Volition. None
of the entities could lurk outside His visual range; none of the
sonorous sounds can keep itslef away from His aural reception;
no pleasant scent can resist His nasal enjoyment; no relishing
feature could impede His tongue, and no heat or cold could claim
to stand against Him, as our position has assured us of our
subservient situation.
No monistic method can lead us to shake off our innate
eternal service to the Absolute if we can secure our position as an
infinitesimal part of the same. The Ethnic method will never be
justified in making us lapse ourselves in the Absolute with the hallucinative cognition
of identifying ourselves fully with the Absolute. Could we do so, we might not have
been captivated by our senses. The suicidal commission of annihilating our
differentiated cognition, volition and emotion would not relieve us from the realistic
pangs unless we are helped by the association of the Manifested Absolute. Inebriated
with our sensual comforts we may swell like a frog, if we want to inflate ourselves
with the pedantic exploits of our impoverished gnosticism. Our prudence will never
be purified if we pose an penomenal position. So the Supreme Lord Sri Chaitanyadeva
has totd us to minimise our selfish entity in this world instead of maximising ourselves
fruitlessly to become identical with the entire Absolute, which is never our own
position. We are transcendental different atomic phases of the Absolute, so we should
not be masqueraded by worldly transitory garments of limited space, time and non-
Absolute individuality.
Our mental speculation has been found to discern the positions of two planes
where relativities could be either fledged or checked. But when we speak of unvitiated
knowledge free from the mundane sensible world, we need not apply the zoomorphic
or anthropomorphic imprudence to manufacture things instead of approaching the
Eternal Manifestations. Mutilation or mutation may have some lien in the worldly
phenomena, but there is no possibility of offering a jerk so as to shake the Absolute
position of the transcendence; hence we need not confuse mind with the soul. The
soul is never disturbed by phenomenal objects which have incremental or decremental
associated value. The Absolute reserves the right not to come under the jurisdiction
of the sensible world. So the rigours of phenomenal experience would not be imposed
on the eternal Manifestation. The Hellenic and Hebraic dispositions should not occupy
the transcendental atmosphere, as they are srviceable only for our purposes here. In
the Personality of the Absolute, conflicting thoughts, which are the outcome of mental
exploits, would not predominate over the Absolute, as was the case within the scope
of our mental horizon. Savants of different ages and different countries have
formulated many a scholastic view by their efforts to answer according to their whims
the epistemological and cosmological questions, which have very little value when
realisation of the Absolute finds its play in unalloyed souls.

2 THE GAUDIYA JUNE 2009

 Thus Spake Srila Âchâryadeva
Scince speaks of
nothing as
Absolute. Yes, in
the inductive
process of thinking,
nothing can be held
absolute; every
solution in nothing
but a working
hypothesis in the
long run; it holds ground as long as it is
not thrown off by newer discoveries. But
truth reveals to us through the lives of
those whom we call great men, is a
revelation which comes only through a
deductive process of manifestation. We
approach inductive truth by questioning
and challenging its force through
submission; and this submission in its
perfect form is Love which synthesises
divergent trend of our lives and brings
harmony to every phase of the same. All
gradations of life should be fixed in the
light of our ultimate relation to the
Godhead.
Lord Sri Chaitanya in all His
teachings preached a complete re-
orientation and revaluing of life to be
obtained not through a challenging
assertion of personal or human rights, but
through recognition of service and duty
first. This truth lies at the core of our
culture upon which the vast structure of
our society has been reared up through
the ages.
It has been held by the Shastras that
man is the slave of his senses in this
world, and that all his activities spring
from the desire for gratifying his senses.
This is equally true of the activities ofp
JUNE 2009 THE GAUDIYA
the savage, as of the most highly civilized
modern person. It is also true of every
other animal. The difference between man
and lower animals consists in this that man
is endowed with greater intelligence and
foresight, and with the inestimable gift of
human speech. He is enabled by these
special circumstances in his favour to
acquire and store up knowledge derived
from experience. and to progress towards
the state of realisation of greater and more
varied pleasure. There is no other
difference between man and the lower
animals, from the point of view of the Arts
and Sciences.
The spiritual quest ever manifests itself
as the real turning away from the purposes
and methods of the sensuous life that is
being led by the average person in this
world. As long as one does not feel utterly
dissatisfied with this normal worldly life,
he is not supposed to feel the need for the
quest of the Truth. Man wants to be happy.
He therefore, also wants knowledge only
if it will make him really happy. By
m.
happiness man at present understands only
the attainment of the gross and refined
pleasures of the senses.
If a branch of study can supply man
,b
with food, that is both pleasing to his palate
as well as capable of nourishing his body,
he feels that there can be no reason
doubting the usefulness of such study.
Man wants to estimate the value of his
activity by its capacity for satisfying his
patent physical needs. The mental needs n
.
are not independent of the physical wants.
The senses clamour requires to be
gratified. It does not make any spiritual
difference if the senses are trained or
3
 untrained. A trained ear will not be of the day is: what is the right way? We
sufficiently gratified by the performances have attained freedom and we are free to
of an untrained musician. That is all the choose our own course but the problem
difference that is made by so-called has become all the more complicated and
aesthetic culture. The civilized man is difficult as with freedom all the evil
only a clever savage. The innate nature elements in the country are set free.
of both is the same. The equality of man, Everywhere there is discontent and
the dream of the political and social mutual distrust. We can not stop this
philosopher, is on the plane of eating and rot it we try superficially; we must go
drinking. deeper to find out the real cause at the
We feel in our heart of hearts that man root. The approach towards the
must not live by bread alone: yet all our problems of the day should be made
from the fundamental view of life as a
struggle for existence is for material gains.
whole. It requires deep insight and
The problem of bread however, is
ervic
sympathetic out-look to study the
baffling. This poverty in plenty is not situation for arriving at the real malaise.
limited to our material life; it has also What we need to-day is that whole
robbed us of our inner wealth. This trend of our thoughts sould be
bankruptcy of the human soul is the thoroughly changed and centred around
greatest tragedy of the modern age. India the faith in true religion which will
today stands at the cross-roads of political rationalise the human desire.
ideologies. The most insistent question
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
ALMANAC for the months of JUNE & JULY 2009
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012
12345678901234567890123456789012123456789012345678901234567890121234567890123456789012

13.06.2009 Sat Appearance of Srila Vakreswara Pandit

17.06.2009 Wed Demise of Sripad Rasikmânanda Vana Mahmarâj
18.06.2009 Thu Disappearance of Srila Srivâs Pandit .03 2 9
19.06.2009 Fri Yogini Ekâdashi Fasting. Next day Pârana between 4.54 and 7.55
a.m. Demise of Srimad Bhakti Kankana Tapaswi Maharâj
22.06.2009 Mon Disappearance of Srila Gadâdhara Pandit and Srila Sacchidânanda
Bhakti Vinode Thâkur
23.06.2009 Tue The Cleaning Ceremony of Sri Gundichâ Temple at Puri
24.06.2009 Wed The Car-Festival of Lord Sri Jagannâtha at Puri. Disappearance of
Srila Swarupa Dâmodara
e Goswâmi and Srila Sivânanda Sen
28.06.2009 Sun Herâ Panchami, Sri Lakshmi Vijaya
02.07.2009 Thu The return Car-Festival of Lord Sri Jagannâtha
03.07.2009 Fri Shayana Ekâdashi Fasting. Next day Pârana between 4.59 and 9.13
a.m. Appearance of Srila Bhakti Kankana Tapaswi Maharâj
07.07.2009 Tue Beginning of Châturmâsya Vrata. Sri Guru Poornima. Disappeareance
of Srila Sanâtana Goswâmi
08.07.2009 Wed Demise of Srimad Bhakti Vijnâna Âshrama Maharâj
09.07.2009 Thu Demise of Srimad Bhakti Hridaya Vana Deva Goswâmi Maharâj

4 THE GAUDIYA JUNE 2009

 SRIMAD BHAGAVAD GITA
AN INTRODUCTION
Sripad B.S.Narayan Maharaj
(Continued from May issue)
Lord Chaitanya affectionately
embraced that fortunate devotee and
said that, he was competent to read the
sacred Gita. This shows that, Gita
should be studied with faith, reverence
and loving devotion towards Lord
Krishna. By dis-regarding the teacher
one can never learn anything from the
school. You cannot enrol yourself in
any university, without having the
necessary basic qualification. Gita is
not to be read like a fiction or like a
news paper. All the metaphysical
Upanishads are like a cow, where Gita
is their nectarine milk. The milk is
never supposed to be kept in a
contaminated vessel. So also, a patient
of indigestion is not expected to drink
the all-beneficial milk. The negative
traits such as doubt, disregards
contempt, envy and hatred towards this
divine message keep such offenders
eternally away from the Supreme Lord.
This noblest divine literature Bhagavad
Gita can be understood only by a
perfectly noble heart, in association
with perfectly noble devotees. This is
the inevitable reality and there is no
exaggeration about it. The one who
feels shy or vexed in expressing and
appreciating the unrivalled greatness of
the Supreme Lord is a worthless
hypocrite and sheer betrayer. The
conclusion is that, Srimad Bhagavad
JUNE 2009 THE GAUDIYA
Gita is never meant for the atheists,
fanatics and skeptics.
GODLESS MATERIALISM DESTROYS THE
HUMANITY :--
There is a major group of misguided
materialists in this world, who think that,
by the help of material technology they
would be able to explore all the cosmic
secrets of this universe in due course of
time. These poor stupid people fail to
know that, the divine knowledge and the
material knowledge are quite dissimilar
to each other. Among them, the one is
the body and the other is its shadow. The
divine knowledge imparted by Lord
Krishna to the creator god Brahma at the
beginning of universal creation was
absolute, complete and eternal, which
holds good forever. The material
knowledge gained through the sense
organs is relative, illusory, eclipsed,
transmitory and imperfect. The shadowy
material knowledge is always subjected
u to change, addition and subtraction. The
knowledge which changes every moment
has nothing to do with the divinity. It is
like an experience of a dream that has
no relevance to the waking state. Dull
witted persons think that, their
technology shall enrich this world by
removing all the defects and short-
comings. Now it is clearly perceivable
on the contrary that the technical
developments reaching the hands of
atheistic, fanatic and inhuman people are
5
 causing great anxiety due to their misuse
and the resultant effects of alround
pollution, fear of mass annihilation,
violence, terror, deception, degeneration
falsehood and unrest. Due to the
disturbance in the ecological system,
our world is continuously becoming a
dangerous place, unfit for healthy
habitation. Under the glamour of
uncontrolled technology, the human
beings have started living a most
unnatural life of dissatisfaction and
suffering. They are digging their own
graves. Unlimited power vested in the
hands of wicked people seems to be all
set to convert our poor globe into a
colossul graveyard. Our ancestors lived
in a more peaceful and natural
atmosphere, even without the help of the
modern technology. Scientific develop-
ments can do real good to the world,
only when they are reposed in the hands
of saintly people. Human life without
the spiritual insight is quite meaningless
and disastrous. In fact, the worldly
developments however beneficial, may
help a person only as long as he lives in
this world for a short duration. As the
spirit is eternal, the temporary benefit
of science, commerce and technology
has nothing to do with our real selves.
Therefore, the most coveted goals of
peace, happiness and bliss can never be for
derived by mere mundane progress.
Worldly wealth, opulance, power,
enjoyments etc., are not the assets of the
spirit. Divine love alone is the eternal
t
wealth of the living beings, as it always
e atheistic jnana bind the jivas to this
accompanies the soul and provides
eternal and infinite joy.
THE GAUDIYA
6
ADDRESSING THE ROOT CAUSE :--
Among all the paths that
endeavour to reach and realise the
Supreme Lord, Shuddha Bhakti or pure
devotion reigns supreme, as it is capable
of fully pleasing the Lord. This
P
devotion to Lord Krishna purifies even
the most fallen souls and makes them
eligible to enjoy eternal divine joy. By
worshipping Lord Krishna, all the
demigods and all the living beings
become pleased, just as by pouring
water at the root of a tree, all its parts
like trunk, branches, twigs, leaves,
fruits and flowers get total nourishment.
This has been demonstrated during the
period of Mahabharata, when the
Pandavas were in exile. By accepting a
mere cooked leaf from the vessel of
Draupadi, Lord Krishna became fully
pleased and at the same time sage
Durvasa alongwith his thousands of
disciples who came to trouble Pandavas
o be
felt fully satisfied with their bellies
filled and bloated. Without
worshipping Lord Krishna, no one can
achieve spiritual perfection.
SUBJECT MATTER OF THE GITA :--
The first six chapters of Gita
explain Karma Yoga, the middle six
chapters deal with Bhakti Yoga and the
final six chapters narrate Jnana Yoga.
This is like the mother Bhakti guiding
her two children known as Karma and
Jnana by holding their hands. Without
the shelter and support of mother
Bhakti, Karma and Jnana get degraded
and desolated. The secret of Karma and
Jnana is that, atheistic karma and
mortal world of suffering.
(to be contd.)
JUNE 2009
of
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from May issue)
"Stop--no human with weapons
can enter this charmed land. Lay aside
your bow and quivers and proceed, or
else step back."
"I am here to get more weapons!
Not even the joys of heaven can tempt
me away from my purpose."
The ascetic vanished, and in his
place stood Indra with his benign
parental smile.
"Son, I was merely testing your
resolution. Perform askesis and please
Shiva, and he will give you his
personal weapon Pashupata. Meet me
later, and I will give you all the
weapons of heaven."
Arjuna reached the icy summit of
Indrakeela and fashioned a silvery
linga of Shiva with snow. It was very
cold, and the image did not melt. He
took the leaves of evergreen trees that
grew in the cold--like fir, spruce and
pine--and offered these sharp and
needle-like blades to the icy linga. He
ng
lived on forest-fare, and then only on
water, and finally on air. Arjuna's
askesis continued for weeks on end.
Shiva in his heavens above was
well-pleased with Arjuna. Krishna was
Shiva's alter-ego, and hence Arjuna
was very dear to Shiva. He called for
Parvati and spoke of his resolution to
reward Arjuna. The divine couple
descended on Kailasha, their earthly
abode. Here they wore human
vestments and disguised themselves as
JUNE 2009 THE GAUDIYA
a hunter and a huntress.
In ancient India, one tribe of hunters
was designated as kirata, and Shiva was
now disguised as a kirata. The hunter
and huntress came to Indrakeela and
stood very near Arjuna.
A demon named Mooka was in the
phabit
r of wearing the disguise of a boar
to threaten saints and holy-men.
Masquerading as a boar, he chanced to
see Arjuna. Arjuna had covered himself
with holy-ash that was so dear to Shiva,
and he wore ochre robes. Mooka saw
his victim and rushed through the ice,
lowering his tusks to pierce his victim. qu
Arjuna was shaken for a split second, but
he picked up his Gandeeva and shot one
sure arrow at the boar.
The hunter too pulled the string of
his wooden bow and shot a reed-arrow
at the boar, contemporaneous to Arjuna's
offensive.
Pierced on his flanks by the two
arrows, the boar screeched in pain.
Assuming his own identity, Mooka
breathed his last.
Arjuna took one angry look at the
intruding hunter.
"It was my quarry--why did you
shoot? I can even kill you for this!"
"Why, you can't even extricate your
arrow from the corpse. It belongs to me!"
Arjuna was furious and shot a
fusillade of feathered arrow at the hunter.
The arrows struck his chest, but bent
against his adamantine frame and fell
broken in twain. Now the hunter shot, "
7
 "
and Arjuna was wounded. The huntress
watched in glee, and her applause
B piqued Arjuna. Arjuna bent to take
another arrow, but the inexhaustible
quivers given by Agni were now empty!
Flinging the quivers down, Arjuna hit
at the hunter with his Gandeeva. The
hunter wrenched the bow from Arjuna's
hands. The contenders were now locked
in physical battle and the hunter's blows
left Arjuna reeling with pain.
Arjuna decided to seek divine
intervention and hunter strangely was
passive now. Arjuna offered more
leaves to the image of ice and they
disappeared. Arjuna looked up in
surprise and saw the leaves on the
hunter's head. The hunter smiled
bewitchingly and even the gods on high
were enamoured.
"Shiva, it is you! And I am still
alive after a duel with the god of
dissolution!"
"Are you not Nara, the companion
of my very life--Krishna? Even Time
p cannot kill you as long as Krishna walks
on earth!" Shiva embraced Arjuna and
all his wounds were mysteriously
healed. Shiva now returned the
Gandeeva to him, and arrows began to
sprout forth in his empty quivers.
Arjuna looked askance at Shiva.
"Nara? Who is Nara? My
consciousness knows only this birth."
"And that is your ignorance! All
will be revealed in good time to you.
Ask any boon you like."
"Can I have a vision of your cosmic
form with Parvati by your side? And I
require your personal weapon, the
Pashupata."
8 THE GAUDIYA
The hunter and huntress vanished,
and Shiva and Parvati displayed their
cosmic splendour to Arjuna. The very
mountains rattled and the earth quacked.
There was a flash of lightning, but was
absorbed in Shiva's aura. The very
thunder resonated with the intonation
AUM.
Shiva gave the cosmic weapon to
Arjuna, and cautioned him to use it only
in an emergency. He added that the
guardian gods of the four quarters would
soon show themselves to Arjuna.
Shiva left, and the skies were
pellucid and the mountain-brooks
transparent.
"Y
'It is very strange!' mused Arjuna
'When Shiva hugged me, his embrace
was very similar to that of Krishna!'
There was a spendourous aura of
etheric brilliance in the skies.
Mellifluous strummings of celestial
instrument was heard. To Arjuna's
mortal eyes were revealed the four
celestials--Indra, Varuna, Kubera and "
o Yama--who guarded the east, west, north
and south respectively. Varuna gave a
lasso to Arjuna that could bind the
wicked and punish them for their
unrighteousness. This lasso is known in
our literature as the Varunapasha. The
Rig Veda speaks of Varuna as the
guardian-deity of rita or righteousness.
Yama gave his rod to Arjuna that could
inflict death on evil desperadoes. This
rod is popularly known as the Yama
Danda. Kubera gave his weapon of
illusion to Arjuna that could mesmerise
opponents and make them powerless and
innocuous.
Indra now spoke to Arjuna, "My
JUNE 2009
 personal weapons are in heaven, and
you must come there to acquire them
and learn the art of warfare from me. "
My charioteer Matali will escort you
to the heavens even with your physical
body."
The celestials left and there was
an ambience of peace in Indrakeela.
Soon the etheric chariot of Indra was
seen descending on the skies, driven
by Matali. Arjuna took leave of the
picturesque hill Indrakeela. The leave-
taking was poignant and nostalgic, and
soon Arjuna was aboard the chariot of
Indra. Arjuna enquired of Matali with
apprehension:
"I have not discarded my physical
body. How will I come to heaven and
communicate with the celestials who
have no physical body?"
"By Indra's grace you will attune
yourself to astral vibrations. You can
communicate with the gods who were
once mortals on earth. By their good
deeds they have attained heaven and
have celestial vestments that are
composed of the mind and the
intellect."
Arjuna could now cognise entities
beyond the physical cosmos. In
heaven, Indra gave him his entire
arsenal of weapons. Among these
missiles was the thunderbolt Vajra that
could shatter enemy hosts with the
power of a bolt of lightning. Indra also
taught Arjuna the art of warfare and
supplemented the teachings of his
earthly preceptors Kripacharya and
Dronacharya.
Indra now addressed his warrior-
son "The art of weaponcraft will not
JUNE 2009 THE GAUDIYA
make a human being complete. A human
birth finds its fulfilment only through
aesthetics. Therefore, you must learn the
arts of singing and dancing from your
old gandharva friend Chitrasena."
"Chitrasena is now in heaven! I
remember my first encounter with him,
before the bride's-choice of Draupadi."
Chitrasena taught Arjuna the
intricacies of classical music that had its
origin in the Sama Veda. He learnt the
science of prosody and the verse-forms
and metres of Sanskrit. He could now
sing in a lilting tone, and his cadence
and melody pleased Chitrasena. Arjuna
learnt the art of playing on musical
instruments like the lyre and the lute.
The
e
art of dancing was also mastered by
him very soon.
Indra invited Arjuna to his capital-
city Amaravati one day and Arjuna y
beheld the luxurious and verdant garden
Nandana. In the celestial council-hall,
Arjuna was asked to share the seat of
Indra. Arjuna witnessed the apsaras or
nymphs like Menaka, Rambha, Urvashi
and Tilottama dance with their etheric
on bodies to the sound of astral music.
It was now night in heaven, and !
many years had passed on earth. Arjuna
thought that it was all a few days, for
his consciousness was now etheric.
Urvashi came to meet Arjuna, and her
."
irresistible glamour had seduced many
W
a god of heaven. Meeting Arjuna with a
"voluptuous look, she said:
n
"Shall we spend our days in
romantic dalliance? You are such a
captivating singer and dancer."
"Such frivolous behaviour and
flirtation does not befit you. You married
9
 Pururavas, the ancient Lunar king, and
I am his descendant. I worship you like
my mothers Kunti and Madri."
"We nymphs do not have any
physical body and we are perpetual
youths. Therefore the injunctions of
morality that apply to a physical body
do not bind us."
e "But you have a mind after all!
That has to be kept pure as well."
"You speak like an impotent
coward. I curse you----you will u
undergo a gender-transformation and
become an eunuch. Dressing yourself
like a transvestite, you will pass your
days in a harem!"
Urvashi left in a huff and a
dismayed Arjuna found out that he had
become an eunuch. Calling
Chitrasena, he spoke about Urvashi's
curse and his predicament. Chitrasena
spoke about Urvashi's amorous
overtures and rash behaviour to Indra.
Indra spoke to Urvashi and requested
her to soften her curse. Complying
with Indra's wish she said "Arjuna will
live as an eunuch only for one year.
And he can choose the year of his
sexual-transformation."
Indra called Arjuna and assuaged
his grief with Urvashi's favour of
attenuating the curse. He said "Son,
you can regain your manhood now.
During the thirteenth year of your exile
you can live as an eunuch. Nobody
of
can penetrate through your sexual
disguise, and you can conceal yourself
from Duryodhana's spies."
Arjuna now regained his manhood
and thanked Indra for intervening on
his behalf.
10 THE GAUDIYA
One day, Indra called for his
warrior-son and addressed him.
"Arjuna, you should now pay me
my gurudakshina!"
"What does the god of the heavens
want from a mortal?"
"There are two generic clans of
demons called the Nivatakavachas and
Kalakeyas who are harassing me. The
Nivatakavachas live in a city that is
!
submerged in the divine ocean, and they
were impregnable armour. The creator
Brahma has given them a boon that no o
celestial can kill them, and you will have
to destroy them for me."
"When the very celestials cannot "
stand up to them in battle, how can I
annihilate them?"
"Did you not defeat me in the forest
of Khandava! You are Nara, the
D
archetypal man, and Krishna is
Narayana, the primeval God. I cannot
call Krishna to put an end to this
menace, for his discus will radiate such
destructive energy that the whole of the
"
cosmos will be afflicted!"
Indra tied a celestial armour on
Arjuna's chest. He crowned Arjuna with
a glittering coronet that was all white,
shimmering with a pearly radiance that
was so unearthly. Arjuna became
famous as Kiriti on account of this
celestial crown. And Indra bestowed a
conchshell named Devadatta on Arjuna
whose boom could frighten a person to
shivers.
Equipped with the divine arsenal
of weapons and the paraphernalia gifted
by Indra, Arjuna mounted Indra's war-
carriage that had brought him to the
heaens. (to be contd.)
JUNE 2009
 THE DIVINE MESSAGE OF LOVE
Sri Nimananda Dasadhikary Sevatirtha
(Continued from May issue)
They think nothing and do
nothing that is not for their Child. They
apprehend danger for Him where there
is none and think Him lost when He
goes out of sight even for the twinkling
of an eye. They chide Him and
threaten Him when found doing wrong
and becoming anxious lest their child
should be too much frightened take
Him in their lap and kiss Him. The
service of the servant thus claiming a
superior position over his Lord
becomes a complete one. The service
of Nanda and Yashoda falls within this
category.
5. Madhura Rasa----This is the highest
stage of love. The devotee now
approaches God as His Consort.
The conjugal love that obtains
here is but the perverted reflection of
the love manifested is this stage. The
distance between the servant and the
Lord which is distinctly visible in
Shanta and Dasya, indistinctly visible
in Sakhya and Vatsalya stages now
becomes extinct. The servant and the
Lord are now one. The servant serves
her Lord with everything, and above
all, with her body she lives for her Lord
and dies for Him. There is nothing
which she cannot do to make Him
happy. His weal and woe are her own.
She does not know how to enjoy a
thing if that is not a cause of enjoyment
for her Beloved. She enjoys to see Him
enjoying. She takes delight in putting
on an ornament if this pleases Him.
She most delightfully welcomes death
if it be a service unto Him. Such is the
selfless love displayed at this stage. Sri
Radhika and the other Gopis represent
JUNE 2009 THE GAUDIYA
this type of votaries. Hence this love is
also known after their name as Gopi-
Prema. In Chaitanya Charitamrita a
most beautiful passage occurs which
most felicitously enunciates the
principle of love embodied in Gopi-
Prema. It runs as follows ---
Our pain we mind not,
We desire Him happy---
Our aim is Him to please;
If causing us the pain,
The most He is pleased,
That pain is our highest pleasure.
When Krishna had gone to live at
Mathura leaving the Vraja Gopis in
. Vrindavana the latter became greatly
overwhelmed with the grief, Sri Radhika
is purported to have consoled Her
lamenting friends in the above manner.
She means to say that if their Lord take
delight in deserting them and if this
desertion is to cause their death, they
should most delightfully welcome it.
They prefer His enjoyment to their life.
The stages of love above described
cannot be met here on our earth. The
love that exists here between a lord and
his servant between two friends,
between a mother and her son and
between a husband and his wife is but a
perverted reflection of this Divine Love.
Our love is never free from the element
of self-seeking. We love our son not as
in much for his sake as for the sake of our
own. in the same way in our conjugal
love the wife does not seek the
enjoyment of her husband only. In every
such display of love both parties have
the reason of their own senses being
gratified. It is not selfless and it cannot
be so.
11
(
 In a Purana a story is narrated to
demonstrate the highest principle of
love embodied in Gopi-Prema. One
day Narada came to Krishna and
wanted to know as to who loved Him
the best--Rukmini (His married wife)
or Sri Radha. Thereat Krishna most
willingly remarked, saying, "Radha-
Prema was an ocean and Rukmini-
Prema was the water held by a cow's
foot-print." Narada demanded a proof
of it, whereupon Krishna hit on a plan
and advised Narada to approach both
Rukmini and Radha and to beg of the
washings of their feet on the ground
that he was ill and that He could be
cured only if He drank the washings
of their feet. Narada first approached
Rukmini who startled to hear it and fled
to the corner of her temple in great
With Best Compliments from
SAI RAMANA CANCER TRUST
CHENNAI
CANCER PATIENTS' CARE
Our Trust does Free Healing,
Counselling
&
Anti-Cancer Initiation
Any stage of treatment
Any place of Stay
Mail to : srcancertrust@yahoo.co.in
or
Cell: 9884017256
9840496548
12 THE GAUDIYA
humiliation. He next approached Sri
Radha Who, on hearing it, acceded and
bade him go to Krishna as fast as he
could, lest some ill should befall Him.
r Krishna told him that Rukmini looked
upon the task as hellish, whereas Sri
Radha took it as an opportunity to serve
Pr Him not minding at all if such services
were damned with eternal hell for Her.
Sri Chaitanya Mahaprabhu mainly
preached this highest love on Gopi-
Prema which was hitherto found oly in
the scriptures. He cultured it Himself
and called upon others to do it. It is
through His grace that we get a clue to
it. Chaitanya's gift in this respect must
by
be deemed the highest gift to mankind.
We do not know if we are yet in a
position to appreciate this gift of His.
*
With Best Compliments from
ROHIT S. SHELAT
SHELAT BROTHERS
20, Kesava Iyer Street
Park Town, CHENNAI - 600 003
d
nd Phone:
Off. 2535 2081, 2535 0032
Fact. 2494 0764
e. mail: shebro@rediffmail.com
JUNE 2009
 The Special Characteristics of the Acharya
Prof. Sri Nishi Kanta Sanyal
(Contd. from May issue)
He has instituted the worship of
the Acharyas at Sri Chaitanya Math is
Sridham Mayapur, the place of advent
of Sri Gaurasundar. He has arranged
for the due celebration of the
appearance and disappearance
anniversaries of the Acharyas at all the
Maths that he has established in
different parts of the country. The
nature and value of such service will
be brought home to the reader if he
remembers that practically no one in
Bengal was aware of the very existence
of Srimad Madhvacharya before Srila
Prabhupad Bhakti Siddhanta Saraswati
Goswami Thakur made him known to
this country. It will be no exaggeration
to state that the philosophies of Srimad
Madhvacharya and Srimad
Ramanujacharya have been made
familiar to the people of Bengal by the
exertions of Srila Siddhanta Saraswati
Thakur. These areamong the proofs of
his wholehearted worship of the
Vaishnava Acharyas.
This truly great Acharya has been
indefatigable in his efforts for the
establishment of the daiva society. The
present asura samaj is so grossly
deluded by the fatal charms of the filth
of selfish worldly enjoyment that it is
altogether unable to understand the
mercy of the Acharya who is trying to
lift it out of the sink of sensuousness.
On the contrary it is rather inclined to
regard him as its enemy, and justifies
its attitude by charging him with the
JUNE 2009 THE GAUDIYA
sinister design of a deliberate attempt
to disturb the social order. Marvellously
great, indeed, is the power of the
illusory energy of God that guards with
such perfect certainty the jewel of the
Truth against all approaches of sinful
persons. It is not possible for any except
those who have truly submitted to the
spiritual guidance of this Acharya to
realise properly the ideal of the spiritual
society in which everything is
consecrated to the eternal worship of the
Supreme Lord. The ideal is no less
perfectly incomprehensible to the
renunciationists than to the
elevationists. Unless society is prepared
to obey sincerely the rules of conduct
laid down in the Sruti, Smriti, Puranas
and the Pancharatras its present
disorders can never be cured, nay they
are bound to multiply, by the adoption
of every other method including that of
zeal to serve God in accordance with
the dictates of one's own corrupt
fancies. This transcendental Acharya
is most vigorously employed in laying
the solid foundations of the spiritual
society which is sure to guide in due
course all the peoples back to order and
safety from their present chaotic social
condition. Not till after the
accomplishment of this much needed
reform shall we be enabled to realise
the beneficent purpose of God's special
'.
mercy that is manifesting itself in the
manifold efforts of this great Acharya
for the real and lasting uplift of fallen
humanity; and then, when it may
13
 already be too late, we may perhaps be
roused to a clear perception of our foul
ingratitude towards the truest friend of
all humanity and repent that the
opportunity of beholding and honouring
him had been so callously missed.
Srila Siddhanta Saraswati
Goswami Thakur is only preacher of the
religion of service to the transcendental
Godhead in this degenerate age. He
alone really follows the Bhagavat,
which expounds pure devotion to God
as the eternal religion of all jivas, as
explained by the former Acharyas. His
own contributions to the elucidation of
the suddha sanatana dharma constitute
a distinct literature which marks a
definite and immense advance of the
general position. He is the sole
propounder of real theism in this age of
almost universal atheism often masked
under the profession of various selfish
and worldly aspirations. His efforts
attain the ideal of conduct that is
actuated by complete submission to the
teachings of Sri Rupa, Sanatana,
Raghunatha and Jiva Goswamis, that is
to say, to those who were specially
authorised by Himself to carry out the
wishes of Sri Krishna Chaitanya
Mahaprabhu.
All this presents a most wholesome
contrast to the perverse and impious
efforts of certain persons of these days
who, led by the vanity of speculative
instinct, do not hesitate to assign a
higher place than that of God Himself
to the man of their individual choice or
Maya. There are to be found in our very
midst persons so utterly deluded that
that they feel no scruple in maintaining
the most profane views e.g. that their
gurudevs (?) are greater than Sri
THE GAUDIYA
14
Chaitanya and the Goswamis in as
much as Sri Chaitanya merely made
men dance but their gurus can make
even the grass and creepers to do the
same, -- Sri Chaitanya delivered only
India but their gurus have delivered the
world, -- Sri Chaitanya attains His
fullness on being joined to Nityananda
and Advaita but their gurus are Gaur,
Nityananda and Advaita combined in
one and are, therefore, greater than
uMahaprabhu for which reason they
rn
style themselves as maha-maha-
prabhus!--etc.etc. No one need quarrel
with these people who are so badly
misinformed about the nature of the
issue itself and also choose, for reasons
of stupidity, vanity or malice, to remain
ignorant. The pity is that they are not
content to keep these plasphemies to
themselves but have a knack of
zealously spreading them among
innocent, thoughtless people. Strangely
enough these agents of maya succeed
wonderfully well in preventing the
generality of people from under-
standing, or even giving their serious
attention to, a subject that is so
indispensable to their well-being.
It is not the purpose of Srila
Siddhanta Saraswati Goswami Thakur
to push the prevailing selfishness in the
direction of further self-indulgences by
the method of sensationalism that
quickly evaporates. He is not trying to
lead a mass that is characterized by
material inertness towards a spell of
worldly activities to last for five
hundred or a thousand years to the
furtherance of the designs of Kind
Discord. He is absolutely free from any
such ambitions.
(to be contd.)
JUNE 2009
out
 Why the Spiritual Preceptor is Entitled to
Accept Unconditional Homage
His Divine Grace Srila Srimad Bhakti Siddhanta Saraswati Gowami Thakur
(Contd. from May issue)
If such preceptor ignores Sri
Nityananda he is thereby proved not to
possess the delegated power of
Nityananda by which alone any
dissociable individual soul is enabled
to discharge the spiritual duty of his
office. This is so even if such preceptor
affects to be a devoted worshipper of
Sri Baladeva, in spite of the fact that
Sri Nityananda is identical with Sri
Baladeva.
The power of Sri Nityananda alone
is, therefore, delegated to the succession
of spiritual preceptors. The delegated
power is spiritually identical with that
of Nityananda. Those who are unaware
of this real nature of the preceptorial
power are liable to fall into every form
of error. They are sure to confound the
activities of Sri Baladeva with those of
Sri Nityananda by the denial of either
Their Identity or Distinctiveness. They
are also bound to confound similarly the
nature of the delegated power with that
of the Source of such power.
The dissociable individual soul is
not identical with Sri Nityananda. Such
a person may be entrusted with the
delegated authority of preceptor. Such
delegated authority is, however, Sri.
identical with that of Sri Nityananda,
as long as the wielder of delegated
authority remains absolutely faithful to
the Source of his power. The least
JUNE 2009 THE GAUDIYA
diviation from perfect loyalty to the Feet
of Sri Nityananda results in the
automatic and complete withdrawal of
the preceptorial authority from the
offending dissociable soul.
The disciple has thus a heavy
responsibility
2.
in regard to the spiritual
guide. He must submit unconditionally
to the guidance of the good preceptor.
He must not submit at all to the pseudo-
preceptor. The dereliction of one portion
of the duty necessirily leads to the
dereliction of the other part. Those who
do not wholly submit to the good
preceptor are forced to submit to the
limiting energy in the shape of the
pseudo-preceptor who may be an actual
person, a lower animal, an inanimate
object or the concoction of the brain in
the form of passing whims of the
individual. All this is submission to the
limiting energy that takes possession of
the soul who is averse to serve the good
preceptor.
The jiva soul cannot function at all
except in the environment provided by
the grace of Sri Nityananda and under
His complete direction. The individual
soul has only the freedom of choice as
between willing and unwilling
acceptance of such guidance. If he is
unwilling to submit to Nityananda he is
deluded by the limiting energy of
Nityananda to submit to herself. When
the soul averse to submit to Nityananda
15
 is thus deluded to submit to the iron laws
of physical Nature, he regards himself
as the master of his activities and
accordingly considers himself to be a
free agent. He is also, under the
circumstances, unwilling to give up
what he considers his birth-right of
freedom (?), by willing and absolute
submission to the Feet of Nityananda.
The freedom of choice to pursue the
gratification of His own sensuous
desires is adopted as the guiding
-h principle of his conduct. This is
supposed by him to be the pursuit of
the Truth in as much as it appeals to the
pervert taste of his atheistical nature.
Those who are less intellectual but
equally disposed to seek their sensuous
gratification, fall into the clutches of
deluded persons passing themselves off
as gurus. The responsibility for
choosing the pseudo guru belongs
n
wholly to the disciple. This is proved
by the notorious fact that a person in
the actual grip of such a guru is violently
intolerant of those texts of the Scriptures
that contain the directions for the
election of the good preceptor.
Unconditional submission to the good
preceptor does not mean abdication of
the faculty of our individual judgment.
or
It is the opposite course, viz.,
submission to the pseudo-preceptor,
which is also initially due to insufficient
exercise of judgment, that produces the
mischievous delusion that submission
to the Guru involves any curtailment of
our individual judgment. But as a
matter of fact the submission to the good
preceptor is the only condition for the
16 THE GAUDIYA
privilege of obtaining the full scope for
the exercise of our individual
judgment.
This is not the individual opinion
of the writer. It is the irresistible
corrolary of the Theistic position itself
in as much as there can be no room for
ignorance in spiritual communion as
between the disciple and the good
preceptor. It is based on the unanimous
testimony of all theistic Scriptures.
The Sad-Guru (good preceptor)
need not be confounded with the
pseudo guru if we do not allow our
judgment to be completely mastered by
the desire for ephemeral sensuous
gratification. It is possible and
Sri
incumbent on us to fully exercise our
judgment at every step of our spiritual
progress. It is only the pseudo-
preceptor and his willing victims whose
mutual selfish interests are opposed to
any searching examination of our
pr
spiritual requirements.
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
*
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
If by the mere initiation of
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
'Krishna', one attains His Lotus
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
Feet, how much more beneficial
123456789012345678901234567890121234
123456789012345678901234567890121234
would the result be, if he always
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
worships Him with unalloyed
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
devotion! He who bestows
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
liberation, is Himself Moksha,
123456789012345678901234567890121234
123456789012345678901234567890121234
i.e., Krishna. People who even
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
.
daily remember Janardana
123456789012345678901234567890121234
!
123456789012345678901234567890121234
123456789012345678901234567890121234
(Krishna) craftily, attain His
123456789012345678901234567890121234
123456789012345678901234567890121234
healthful Abode, after
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
discarding this body.
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
JUNE 2009
 BALANCED ABNEGATION
JUDICIOUSNESS IN WORLDLY AFFAIRS
Sri B.S.Narayan Maharaj
(Contd. from May issue)
25. GENUINE PHILOSOPHY :
Every born being in this world
constantly undergoes triple afflictions
due to, -- (1) the other living entities,
(2) the supernatural causes and (3) due
to one's own body and mind. Majority
of the humanbeings of this world are
ignorant, foolish and unfortunate. They
are totally ignorant about the real
remedy for these triple afflictions. If a
person is really intelligent, he can never
stop untill and unless he finds the
proper answers to all kinds of basic
queries of human life. After all what
is the use of living like stupid brutes,
being drowned in the ocean of
falsehood and ignorance? One can
know about the various branches of
knowledge by sincerly approaching
genuine experts in those respective
branches of learning. Lord Krishna
says (Gita 4.34) that, one should
approach the holy spiritual master with
self-surrender, enquiry and with a
serving mood to know about the secret
of the spiritual reality. Sri Sanatana
Goswami puts forth questions to Lord
Sri Chaitanya Mahaprabhu as to 'Who
am I?', 'Why am I subjected to triple
afflictions?', 'how to achieve permanent
wellbeing?', 'what is the ultimate goal
of life?'. 'What is the true means to
JUNE 2009 THE GAUDIYA
OR
achieve that goal?' In reply to these
intelligent queries, Lord Chaitanya
Mahaprabhu narrates the entire basis of
the spiritual philosophy in a nutshell.
Lord Chaitanya replied that, all the
living beings are the eternal servants of
Lord Krishna, in their original form.
They are derived from Lord Krishna's
marginal potency. They are
simultaneously distinct from, and
identical with the Lord. Their
relationship is just as between the sun
and his rays, or like a blazing fire with
its innumerable sparks. Lord Krishna's
infinite energy is three-fold such as the
spiritual potency, jiva potency and maya
potency, which are also known as the
internal potency, marginal potency and
external potency. The jivas are created
in the marginal line between the internal
and external potencies. Therefore, the
jivas have two types of options either to
go towards Lord Krishna ad serve Him
with loving devotion, or to enter into the
mundane universe with a mood of
enjoyership to lord over maya. Those
jivas who turned averse to Lord Krishna
with a mood of selfish enjoyment rushed
towards the external potency maya by
forgetting Lord Krishna. These offender
jivas come under the grip of maya and
experience various kinds of worldly
sufferings for their offence of forgetting
17
 je
the Lord. Under the influence of
nescience, these jivas get possessed by
maya and they forget their real nature,
their real duty, their real destination and
about their eternal Lord. Sometimes
these fallen jivas are elevated to
heavens and some times thrown into
hell, just as a king orders his servants
to repeatedly immerse a culprit into a
river and to take out. These fallen jivas
in the course of their painful voyage in
the material universe through the stages
of repeated births and deaths, when turn
towards Lord Krishna by the grace of
revealed scriptures and holy saints, they
get detachment from the world and
secure deliverance from nescience. As
the fallen souls possessed by maya
become oblivious towards Lord
Krishna, the Lord kindly devised Vedas
and Puranas for guiding them towards
spiritual upliftment. Lord Krishna
reveals Himself to these surrendered
souls, as the indwelling monitor and as
their all merciful eternal Lord. By
attaining spiritual wisdom, these
reformed jivas understand that, "Lord
Kirshna is my absolute Lord and the
Saviour". The Vedic scriptures explain
the threefold cardinal truth known as
the 'relationship', 'means' and the 'final
end'. Lord Krishna is the highest
Object of relationship, Bhakti is the
only means to reach God, whereas
'Prema' or divine love is the
quintessence of ultimate goal of human
life. As compared to the greatness of
ocean-like Krishna Prema, the fourfold
human pursuits such as the piety,
wealth, objects of desire and salvation
18 THE GAUDIYA
are as insignificant as the water in a
small pit. The path of devotion is the
most gracious and beneficial for the
living beings. Those who adopt the
paths of Karma, Jnana and Yoga
undergo too many obstacles and
sufferings. They fail to achieve real
wellbeing in life. Bhakti, Bhakta and
Bhagavan are the only threefold
transcendental realities that exist in this
universe. Everything else is mundane
and therefore evil-productive and
destructive.
26. WORTHLESS ATHEISM :
Stupid atheists advocate that, this
universe has come of existence by itself,
without any creator. As these silly
people do not have even a drop of
common sense, what to speak of their
intelligence? Their proposal is more
ridiculous than the following example.
(to be contd.)
With Best Compliments from
STEP 2
CONSULTANCY
Contact us for assistance in:
1. Purchase of Flat/Land/Bungalows.
2. Selling of your Flat/Land/Bungalow.
3. Renting your property.
4. Construction of your House/Bungalows, Fac-
tories with Superior design and strength.
5. Renovation without distributing the strength
of your building/Strengthening your Building
and Remodelling.
6. 100% Natural Vastu Science as per vibration
effect.
Call: 98840 31872
98410 50874
JUNE 2009
 RISHABHADEVA
Sri Jatindra Mohan Ghosh
(Continued from May issue)
The God-Head Who as
Paramatma or Supreme-Soul is the
Protector of all beings, Himself now
being their ruler and protector the
happiness of the subjects was beyond
description.
Once upon a time Lord
Rishabhadeva went out on a tour and
arrived in the country of Brahmavarta.
There He found His sons present in an
assembly of great Brahmarshis
(Brahmin Sages). He gave the
following advice to his sons, although
naturally modest and obedient, in the
presence of His subjects for the latter's
enlightenment.
My sons, this human body is very
hard to attain. It will becomes one in
such body to engage onself in sensuous
enjoyment which brings only miseries.
For objects of senses are available even
in the life of a beast. Hence devotion
or true penance should be the only duty
of a human being. It is penance that
purifies the mind, and on purification
of mind one can attain the coveted
service of Sri Hari.
Service of the great is the gate to
x freedom (salvation). The company of
women and of those keeping company
with women is declared by the wise as
the gate of darkness or bondage. And
the grate are only they who are friends
to all devoted to God, wrathless, pure
in conduct and the same in all
circumstances. The great are they who
JUNE 2009 THE GAUDIYA
on
have been free form the idea of looking
upon women as objects of sensual
enjoyment, from improper attachment
and love for children, wife, houses and
properties, have love for Me and live a
life of non attachment.
My sons! Jivas (creatures) come
under the sway of Maya, the Illusory
power of God, and migrate to this world,
for their forgetfulness of the God-Head
and disniclination to serve Him. They
forget their own self i.e., the eternally
spiritual nature and on receiving a
mental sheath run after activities
according to their mental propensities.
They come to regard the evils of the
world as the aims and objects of life,
become victims to slensuous living, and
seek pleasure in the gratification of their
senses.
They fall into the delusion, very
hard to get rid of identifying themselves
with the transient material body, and of
regarding worldly relations as pertaining
to their selves and become hard bound
up with the tie of self-love. And there
can be non un-tying of this knot until
they acquire or regain their love towards
Me in My Form of Vasudeva.
My sons! there are twenty-five -lo
means of riddance from this self-love or
egotism. (to be contd.)
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
A devotee of Sri Krishna even
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
if he is outside of Varnas, sanctifies
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
the three worlds.
123456789012345678901234567890121234
123456789012345678901234567890121234
19
y
r Y K * q w s v x g he a fgszxaAvfkc f a*.tewq
Questions and Answers for a value based living
Sri Gopal Das
Question: What is the "Alpha and
Omega" (Beginning and End) of human
existence?
Answer: The human being is a
Spiritual Being/Having evolved
physically and attained the human birth,
it is the time to evolve the Soul and go
to one's real home "Goloka". So
"Spiritualism" is the "Alpha and
Omega" of human existence. So the
human birth is a means to an end. One
has to earn his living for the day as
quickly as possible and devote almost
all the remaining time in Lord's service.
If the devotion is intense thenno
material food is necessary. Our Rishis
and Seers are vivid examples. They
were taking sumptuous Spiritual food
and so when the body starts working
for the soul, then naturally the Soul will
take care of the body's needs also. For
example, when a maid is staying in the
master's house and working for him then
it is the duty of the master to look after
all her needs. God Realization is the
"summum bonum" of human existence.
Q: What is the great sanctity of
human birth?
A: God has endowed the husband
and wife with the great privilege of
making a soul appear in human form,
so that the soul could fulfil its heart felt
desire of going to GOLOKA.
Q: What is the stepping stone for
a spiritual person?
A: Each birth is a stepping stone
for the spiritual person. He progresses
THE GAUDIYA
20
in the Spiritual path with every birth.
Q: Which is the worst of all
diseases?
A: The cycle of birth and death is
the worst of all diseases, because this
disease concerns the soul and not the
body. The soul is sufering having been
caught in the whirlpool of Samsara.
Q: Who is the most cruel of all
God's creations?
A: The human being is the most
cruel, because he has animal qualities
within him and so he uses these animal
qualities to the maximum extent
possible, by misusing his intelligence
n
and derives happiness from such acts
and denies having done such acts. What
a coward he is? He behaves worse than
an animal. A lion is ferocious. If the
lion has intelligence also like a human
being, how much more ferocious the
lion would be?
Q: Everybody is being runover by
a Chariot. Which is that Chariot?
A: The human body is a Chariot
for the soul to go to GOLOKA. The
human being steeped in ignorance,
instead of driving the Chariot, gets run
over by the Chariot itself, having
become a slave of the mind and senses.
Q: Everybody undertakes a
journey to an undisclosed destination.
Which is that journey?
A: The journey after Death. After
death nobody knows, what sort of birth
he is going to get.
(to be continued)
JUNE 2009
n
num
 »y »y TϪ TÁ{∫ÁWÁ{T \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from May issue) -- not subject to decay, ancient but ever
fresh and free from the six states of
The Lord explains how jivatma is transformation (Birth, maintenence,
immortal growth, maturity, decay and death). It
doest not killed when the body is killed.
å \ÁÆoz u™¿Æoz ƒÁ N˛tÁuYoΩ 20
åÁÆÊ ßÓnƒÁ ßuƒoÁ ƒÁ å ßÓÆ: @ The Lord explains why jivatma does
not slay anything nor is slain
E\Áz uånÆ: ∆Á≈ƒoÁzDÆÊ úÏ∫ÁmÁz edim nt.
å “ãÆoz “ãÆ™Áåz ∆∫y∫z @@ 20 ƒztÁuƒåÁu∆åÊ uånÆÊ Æ Lå™\™√ÆÆ™Ω @
˛Na jâyate mriyate vâ kadâchit nk
N˛sÊ Ã úϪ : úÁs| NÊ˛ VÁoÆuo “uão N˛™Ω @@ 21
nâyam bhutvâ bhavitâ vâ na bhuyah|
Vedâvinâshinam nityam
ajo nityah shâsvato-ayam purâne
ya enamajamavyayam|
na hanyate hanyamâne shareere|| 20
katham sa purushah pârtha f
. kam ghâtayati hanti kam || 21
å \ÁÆoz = (This Jivâtma) is not
born, u™¿Æoz ƒÁ ˛ = nor does it die, N˛tÁuYoΩ úÁs| = O Partha (Arjuna), Æ:ƒzt =
= at any time, å EÆÊ ßÓnƒÁ = it is not that he who knows, LåÊ = this jivâtma,
this jivatma having been earlier, å ßuƒoÁ
b
EuƒåÁu∆åÊ = as industructible, uånÆÊ =
ƒÁ ßÓÆ: = will not be in future, again, eternal, E\Ê = unborn, E√ÆÆÊ = and is not
EÆÊ = this jivâtma, E\: = is unborn, ' subject to changes (free from death), N˛sÊ ˛
uånÆ: = eternal, not subject to time, ∆Á≈ƒo: = in what manner, NÊ ˛ = and whom
= permanent -- not subject to decay, (jivâtma), Ã:úϪ : = that person, VÁoÆuo
úÏ∫Ám: = ancient, but ever fresh and free by = causes to be killed (and) NÊ˛ = whom
from six states of transformation, å “ãÆoz betr th (jivâtma), “uão = does he kill?
= it does not get killed, ∆∫y∫z = when O Pârtha (Arjuna)! He who knows
the body, “ãÆ™Áåz = is killed. this jivâtma as indestructible, eternal,
This jivâtma is not born nor does unborn and is not subject to changes
it die at any time. It is not that this (free from death); in what manner and
jivtama having been earlier, will not be whom (jivâtma) that person causes to be
in future; Again this jivâtma is uinborn, killed and whom (jivâtma)
eternal -- not subject to time, permanent un does he kill? 21
ould pr

JUNE 2009 THE GAUDIYA

21
 The relation between jivâtma and
the body is explained through a simile
ƒÁÃÁÊuà \ymÁ|uå ÆsÁuƒ“ÁÆ
oƒÁuåTw—mÁuo å∫Ázú∫Áum @
osÁ ∆∫y∫Áum uƒ“ÁÆ \ymÁ|-
ãÆãÆÁuå ÃÊÆÁuo åƒÁuå tz“y @@ 22
Vâsâmsi jeernâni yathâvihâya
navâni grihnâti naroparâni |
tathâ shareerâni vihâya jeernâ
nyanyâni samyâti navâni dehi || 22
ÆsÁ = Just as, å∫: = a man, uƒ“ÁÆ
= giving up, \ymÁ|uå = old and worn out,
ƒÁÃÁÊuÃ= clothes, Tw—mÁuo = wears, Eú∫Áum
= other, åƒÁuå = new clothes, osÁ = in
the same way, tzu“ = the jivâtma, uƒ“ÁÆ
= giving up, \ymÁ|uå = worn out, ∆∫y∫Áum and
= bodies, ÃÊÆÁuo = takes, EãÆÁuå = other, te
åƒÁuå = fresh and new (bodies).
Just as, a man giving up old and
worn out clothes, wears other new
clothes, in the same way the jivâtma
giving up worn out bodies takes other
fresh and new bodies. 22
The five elemental forces cannot
affect the atma, self
å{åÊ uZãtuão ∆ÀfiÁum å{åÊ t“uo úÁƒN˛: @
å Y{åÊ M¬ztÆãnÆÁúÁz å ∆Áz Æuo ™Áªo: @@ 23
Nainam chindanti shastrâni
nainam dahati pâvakah |
na chainam kledayantyâpo
na shoshayati mârutah || 23 o
∆ÀfiÁum = Arms or weapons, å
uZãtuão = cannot cut, LåÊ = this jiva soul,
úÁƒN˛: = fire, å t“uo = can not burn, LåÊ
THE GAUDIYA
22
Y = this jiva soul, EÁú: = water, å M¬ztÆuão
= can not wet, LåÊ = this jiva soul, ™Áªo:
= wind, å ∆Áz Æuo = can not dry (this
jiva soul).
Arms or weapons can not cut this
jiva soul. Fire can not burn this jiva soul.
-Water can not wet this jiva soul. Wind
can not dry this jiva soul. 23
The indestructibility of atma
EXZz˘ÁzgriDÆ™tÁ—ÆÁgrizDÆ™M¬z˘ÁgrizD∆Áz…Æ Lƒ Y @
uånÆ: Ã|To: ÀsÁmÏ∫Y¬ÁzgrizDÆÊ ÃåÁoå: @@ 24
Acchedyoayamadahyoayam
akledyo ashoshya eva cha |
nityah sarvagatah sthanu
rachaloayam sanatanah || 24
EÆÊ = This atma, EXZz˘: = can not
be cut, EÆÊ = this atma, EtÁ—Æ: = can not ka
be burnt, EM¬zz˘:= can not be wetted,
E∆Áz…Æ: Lƒ Y = and can not be dried also,
EÆÊ = this atma, uånÆ: = is eternal, Ã|To:
= present everywhere, ÀsÁmÏ: = steady,
EY¬: = immovable, ÃåÁoå: = and
ancient.
This atma can not be cut. This atma
can not be burnt (and) can not be wetted
and can not be dried also. This atma is
eternal, present everywhere, steady,
immovable and ancient. 24
(to be continued)
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
Religion is an essential-nay,
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
ƒÁ indispensable factor a sine qua non
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234
of human progress. It is the back-
ea
123456789012345678901234567890121234
123456789012345678901234567890121234
bone of man.
123456789012345678901234567890121234
123456789012345678901234567890121234
123456789012345678901234567890121234 ∫
JUNE 2009
 With Best Compliments from

Ph: 2538 8124

Fax: 2538 8184

that the hu

M/s. V.T.C.FABRICS and

Specialist in Uniforms & Special Supplies

12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
Distributors of
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
S.Kumar's Uniform Materials
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
Century Fabrics etc.
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234
12345678901234567890123456789012123456789012345678901234567890121234

65, (New No.78),i Godown Street,

P.B.No: 133,
CHENNAI - 600 001

JUNE 2009 THE GAUDIYA 23

 TIRTHÂVALI
Sri L.Krishna

1. GANDHAMADAN -- Near Manasa Sarovar (in Tibet). Lord Nityananda

Prabhu visited this place (Ch.Bh.Adi.9.86.88)
2.GANDHESWAR -- A place near to Bahulavan (in Mathura). Rishi
Shantanu did penance in this place.
3. GAMBHIRA -- An inside room of Kashimishra's House in Puri. In this
room only Lord Sri Chaitanya Mahaprabhu experienced the pang in separation
of Radha to Krishna. In detail about this Leela of Lord Chaitanya was described
in Sri Chaitanya Charitamrita.
4. GAYA -- (In Bihar) This is a renowned place for offering oblations to
ancestors. Lord Gadadhara Vishnu's Lotus Feet are here. In Shastras the glory of B
this place was sung highly. Lord Sri Nityananda Prabhu and Lord Sri Chaitanya
Mahaprabhu visited this place. (Ch.Ch.Adi.17.8.206; Ch.Bh.Adi.9.107)
5. GAYAGHAT -- In Vraja, east to Sri Shyamakund. Near Gopakunwa (a
well) on a stone Srila Madhavendra Puri sat and seeing the Shyamakunda enjoyed
the Divine Bliss.
6. GARUDA-GOVIND -- In Vraja, This Deity is existing in west-south of
Vrindavana. In this place Lord krishna climbed on the shoulders of Sridam Sakha.
Another legend, when Lord Sri Ramachandra was captured by the Nagapasa
(Serpant like noose) of Indrajit, Garuda cameB). and relieved Lord Rama from the
noose of Serpent. At that time Garuda doubts the supremacy of the Lord. In
Dwapara Yuga when Garuda came to have Darshan of Krishna, he saw the glory
of the Lord everywhere. Realsing his mistake he took shelter at the Feet of Lord
Krishna, then consoling Garuda Lord Krishna climbed on the shoulder of Garuda, e

and told that hereafter in this place He woud be praised as Garuda-Govinda.

7. GATOLI -- Two miles west to Govardhan. In this place only the Divine
Couple Srimati Radha and Sri Krishna met first time. Lord Gopal Who was
installed by Srila Madhavendra Puri on Govardhana, used to come to this place,
in the pretext of fear of Muslims (Ch.Ch.Madhya.18.36). In this place we can see
a Baitak seated by Lord Sri Chaitanya Mahaprabhu.
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
or
Man is said to be an imperfect image of his Maker. The human souls
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
in their real nature, are infinitesimal parts of the Supreme God--emanations
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
of the Lord's marginal energy.
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901
123456789012345678901234567890121234567890123456789012345678901212345678901

24 THE GAUDIYA JUNE

ar 2009