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GAUDIYA
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Vol. LIII MAY 2010 No. 9

MANGALÂCHARANAM

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Let there be thousands enough of the carriers of tasty
sentimental sweetness until or let there be enough of those who are
avowedly steady in the glory of the fragrance of attractive beauty;
we shall neither quarrel with them thus, nor speak in their favour.
We shall say what is the truth, viz., that the perfection of attractive
Beauty has reached its climax in Thee alone, O Lord!

-Sri Leelãshuka Bilvamangala

MAY 2010 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
Its specifications
and special features do
not exactly dove-tail
into the conceptions of
various schools; so
there is every
possibility of differing
views being received
with some sort of
apprehension, by
other schools, for fear
of losing their own merits. As there are
different views maintained by the non-
Vedântic community regarding the nature
and essence of metaphysical advancement,
we find on every side apprehensions
among the ontological explorers.
We are naturally victimised by the
pressures imposed on us through agents
who are inclined only to participate with
transformable things and passing thoughts
arising out of their association with the
transitory positions of different objects they
come across. The new phase of thought
exhibited by the Vedântists may appear to
some of the thinkers to be tampering with
the peaceful abode with invincible strong
walls which they sought to build round
themselves. Some men consider the
treatise of Vedanta as a bugbear because
it destroys the very root of ignorance in
which they are steeped due to their close
affinity with natural associations. Among
the readers of Vedânta, we shall surely meet
men who have vehement oppositions to
counter in order to maintain their position.
Some of us have become complete slaves
of our present senses and find ourselves
incapable of grappling with the situation
when some new and powerful contending
views are offered by Vedântic invasion.
Misapprehensions arising from bitter
experiences of this world may indicate to
2
2 THE GAUDIYA
us the undesirability of invoking the Vedantic
thought among the sensible community. The
Time-serving attitude of the common man
would never invite Vedantic inculcations as
none of us is inclined to disturb our easeloving
aspirations.
Appreciating Community:- As we
find different mentalities of people, we say
secure friends of Vedanta from the
communities who have had an unwelcome
experience of this world during their sojourn
in life. Scholars of this pessimistic
temperament would come forward to pay
their full attention to Vedantic thoughts to
corroborate their long-nurtured views. The
accumulated treasures of Vedanta would thus
acquire a different thought to fill up the
shelves of its records of mental speculation.
The treatises and discourses on Vedanta
may serve also the purpose of the students
of knowledge and seekers after Essential
Bliss by regulating the temper which would
entangle them in temporal situations. The
optimists will also show themselves apt to
aggrandise their hopeful and aspiring temper,
but we are not confident that every optimist
will welcome the Vedantic thought. Among
these thinkers we cannot hope to secure
sympathy of one and all, as there may be a
certain section of people who are busy to
participate in earthly things for their present
needs and would not look after a permanent
incoming treasure. The efficacy of Vedanta
is truly observed when sentient existences
are found to meet all their wants of present
life and after. When they can understand that
this emporium is a true repository to dove-
tail their eternal purpose, a true appreciation
will then be found in them.
When the Absolute becomes the goal
of a sentient being, such sentientism, has got
a character not circumscribed by the nature
of phenomenal restrictions.
MAY 2010
 Thus Spake Srila Âchâryadeva
All the Vedantists
got the source of their
divine knowledge on
these three
Prasthânas. In fact,
which have not been
accepted in these three
Prasthânas, have also
not been accepted in
the Indian philosophy.
This is a speciality of
the Indian culture and tradition. The
fundamental secret of the hoary tradition
of India was the adherence to the Vedas.
The subject of discussion and decision
in philosophy is the ascertainment of the
Paratattwa. It is said that ‘‘Metaphysics
is a search into the heart of reality’’. What
is that reality and what is its nature? Each
philosophical system has a decision
according to its own thoughts based on the
authority of the scriptures.
Though ascertainment of the
Paratattwa is the principle subject of
philosophy, each philosophical system has
got three subjects of enquiry of which one
is complimentary to the other. The lack of
knowledge of one hinders the acquirement
of the knowledge of the other. These three
subjects are (1) Epistemology
(pramânatattva), (2) Ontology or
Metaphysics (âdhyâtma tattwa) and (3)
Theology and Ethics (dharmatattwa).
Without the help of epistemology, it is
impossible to ascertain the real nature
(swarupa) of the Paratattwa. After
ascertainment of that real nature of the
Paratattwa, the Parabrahma and also
after discussion about the relation of the
jiva and the Universe with the
Parabrahma, the question arises about the
Ethics and the Theology, that is the process
p
MAY 2010 THE GAUDIYA
and practice of the spiritual efforts and
morality. The first two are the speculative
aspects and the last one is the practical
aspect of the subject matter.
In the Gaudiya philosophy these three
tattwas have been systematically discussed
and well explained. In it amongst the
elements of the Epistemology, ten types of
authority (pramâna) such as (1)
Pratyaksha (snse-perception), (2)
Anumâna (inference of induction), (3)
Upamâna (anology), (4) Arthâpatti
(presumption of derived from
circumstances), (5) Shabda (words of the
Vedas), (6) Arsha (What is authorised by
the Rishis), (7) Abhâva (negation), (8)
Sama bhâva (as suggested by the
common sense), (9) Aitihya (time honoured
precepts, tradition) and (10) Chesta (self
exertion) have been recognised. But the
Vedântists possessing the secret knowledge
of the love dalliance of the Parabrahma,
Sri Râdhâkrishna, have ecognised the "
Shabda pramâna, the Vedas, as the
highest authority. The pramâna of the
pratyaksha and of the Anumâna, if they m.
are in accord with the teaching of the Vedas,
may be accepted. On the other hand, there
are two systems of approach to the subject.
The
,b one is the process of Deduction
(avarohavâda) and the other is the process
of Induction (ârohavâda). The saintly
authors of the Shad darshanas (the five
authors of the five darshanas and Sri
Shankarâchârya, the annotator of the
Brahma Sutra) have made efforts to
ascertain the Paratattwa by dint of their
intellect. This is the system of Induction: n
the ârohavâda or the process of ascending.
But what can be ascertained by the sense- T
knowledge (the authority of the sense
perception, inference etc.) become
3
 defective due to the jiva’s inherent defects
of Brahma, (taking a thing to be what it is,
actually not to be so) Pramâda (constantly
shifting the attention from one point to
another), Karanâpâtava (limitation of
efficiency of the indrias) and Vipralipsa.
(vanity of self authority). When, therefore,
the authority data are defective, the result
arrived, based on those data, is sure to be
defective and Universally unacceptable. So
in this stating of discussion on the
epistemology, it has been stated earlier that
according to the line of thinking of Sri
Chaitanya Mahâprabhu, the authority of the
Vedas ‘The Shabda Pramâna’, has been
accepted to be the most authentic, infallible
and the best of all the pramânas. It is self-
evident. The basis of the Indian thought is
the adherence to theVedas. This process
is called the process of descending or the
avarohavâda. What has not been admitted
by the Vedic line of thinking has also not
been accepted in the matters of the Indian
philosophy and spiritual efforts, the
Sâdhanamârga.
The central thought of the Vedas (the
tâtparya) is found in the Shruti, the
Upanishads, and the Smrity, the Purana and
the Mahabhârata of which the Gitâ is a
chapter. But in the said Shruti and Smriti,
the comparative and the comprehensive
analysis are found to be wanting. For this
reason,
civre the Rishi Krishna Dwaipâyana has
written the ‘‘Srimad Bhâgavata Purâna’’.
This Srimad Bhâgavat Purâna is,
fundamentally, the true annotation of the
Vedânta Philosophy and of the ‘‘Gâyatri’’.
It is the real meaning of the Vedas.

ALMANAC for the months of MAY & JUNE 2010

16.05.2010 Sun Akshaya Tritiya, Chandana Yâtra - Annointing Sandal wood paste
on the Divine Body of the Lord for 21 days
18.05.2010 Tue Appearance of Srimat Shankarâchârya. Demise of Srima Bhakti
Vilâs Gabhastinemi Maharâj
20.05.2010 Thu Jahnu Saptami. Demise of Srimad Bhakti Vijaya Sâgara Maharâj 302.9
22.05.2010 Sat Advent of Sri Jâhnava Devi, the Consort of Lord Sri Nityânanda
Prabhu and Sri Sitâ Devi, the Consort of Lord Sri Râmachandra.
Disappearance of Srila Madhu Pandit.
24.05.2010 Mon Mohini Ekâdashi Fasting. Next day Pârana between 4.56 and
7.42 a.m.
27.05.2010 Thu Sri Nrisimha Chaturdashi Fasting. Next day Pârana between
4.55 and 9.21 a.m. e Appearance of Srila Mâdhavendra Puri and
Srila Srinivâsâchârya. Disappearance of Srila Parameswaridâs
Thâkur. Buddha Purnima
30.05.2010 Sun Appearance of Srila Nimânanda Prabhu
02.06.2010 Wed Disappearance of Srila Râya Râmânanda
08.06.2010 Tue Aparâ Ekâdashi Fasting. Next day Pârana between 4.55 and
9.22 a.m.
09.06.2010 Wed Appearance of Srila Brindavan Dâs Thâkur
10.06.2010 Thu Demise of Srimad Bhakti Sudhir Yâchaka Maharâj
15.06.2010 Tue Demise of Srimad Bhakti Vivek Bodhâyana Maharâj 28.9

4 THE GAUDIYA MAY 2010

m
 UNIQUE, UNIVERSAL AND SUPER EXCELLENT
SRI KRISHNA BHAKTI
THE SEED OF SRIMAD BHAGAVATAM
Sripad B.S.Narayan Maharaj
(Contd. from April issue)
The creeper of devotion when gets
matured produces the fruit known as
Krishna Prema, which is the highest goal
of human life. As this divine principle Bhakti
is absolute and self-evident, it never needs
the help of any other means unlike all other
processes like Karma, Jnâna, Yoga etc.
In fact, without the grace of Bhakti, no
other performance is capable of producing
any good result.
Lord Kapila Deva says to mother
Devahuti, -- ‘‘Even though I bestow the five
kinds of liberations (Sâlokya, Sârshti,
Sâmipya, Sârupya and Sâyujya) to My
loving devotees, they never accept these
gifts in preferance to My causeless service.’’
(Bh. III.29.11).
Sri Prahlâda tells to Asura Bâlakas, -
- ‘‘Lord Hari is fully pleased by the unalloyed
devotion of the pure devotees. The acts
like charity, penance, worship, purity, vows
etc., are most insignificant, as compared to
pure devotion. Except Hari Bhajan, all
other acts are nothing but a show, as they
fail to please the Lord.’’ (Bh. VII.7.44).
Sri Nârada tells to Sri Veda Vyâsa, --
‘‘When the absolute knowledge of
Brahman if devoid of devotion to Lord
Krishna, can never become successful, then
even the best of worldly acts although selfless
if not offered to Lord Krishna, how can
result in the wellbeing of the world, as they
are averse to Lord Krishna as well as beset
with sorrow in the beginning, middle and at
the end ?’’ (Bh.I.5.12)
Sri Chatuh Sanas glorify Lord
MAY 2010 THE GAUDIYA
Nârâyana in Sri Vaikuntha Dhâma and
supplicate, -- ‘‘O Lord! Your transendental
glory alone is fit to be chanted by all the
human beings, as it completely purifies their
hearts. All those who are endowed with
divine wisdom, who are adept in tasting the
nectar of Your holy narrations, who have
surrendered at Your Lotus Feet, such great
devotees never accept even the highest gift
known as the Moksha (liberation), what to
speak of the posts that of Indra etc., which
get distroyed by the all-devouring Time
which is Your extraneous prowess for
controlling the mundane worlds. Anything
other than devotion is quite insignificant for
the devotees.’’ (Bh.III.15.48). All these
analytic examples too indicate the highest
glory of Devotion. In the process of
devotion, the means itself gets matured in to
the end; whereas in all other kind of
performances, there exist a great deal of
differences among their means and end.
Hence an aspirant of devotion shall get the
result of his devotion without fail, but there
u
there is no guarantee for the aspirants of
other paths of attaining the coveted results.
SUPERIORITY OF DEVOTION AL
BLISS :
Sri Rupa Goswami explains in his
matchless treatise ‘Bhakti Rasâmrita Sindhu’
that, the bliss of Brahmânanda achievable o
through the process of Jnâna mârga is so
insignificant that, even when it is multiplied
by millions and billions, it never becomes
equal even to a single drop of sweetness in
the ocean of devotional ecstacy! Agreable
objects of this world when come in contact
5
 with the sense organs like eye, ear, tongue,
nose and skin, they generate a semblance
of bliss known as jada sukha or
materialistic pleasure. This happens to be
quite insignificant, misleading, evil-
productive and sorrowful. The tiny bliss
innate in the infinitesimal individual soul is
known as Brahmânanda. This one is so
small and despicable that, although it may
eradicate the mundane sorrow, it is
incapable of producing any type of positive
bliss. The basis of pure devotion is in the
absolute pleasure of the Supreme Lord, at
the cost of everything else. In this case, the
invincible Lord becomes subjugated to the
love of the devotee and in turn the devotee
enjoys absolute divinebliss, known as
Krishnânanda. As the Lord is infinite, the
bliss offered by Him too is infinite. A pure
devotee of the Lord can therefore realise
and relish the infinite sweetness, infinite
beauty, infinite compassion, infinite glory,
infinite prowess, infinite qualities etc. of the
Supreme Lord.
DEVOTION EVERYWHERE AND
FOREVER:
The fourth verse of the Chatuh Sloki
explains about the accomplishment of
devotion everywhere and forever
simultaneously. In this context Sri
Shukadeva tells to Sri Parikshit, --
‘‘Therefore, O King, Lord Hari alone is to
be wholeheartedly remembered, listened
and chanted by all the human beings in all
places and during all occasions.’’
(Bh.II.2.36).
THE BASIS OF ALL RULES AND
PROHIBITIONS:
The following scriptural instruction
expresses the positive and negative aspects
of devotional observation during alltimes
t and in all the places. ‘‘Lord Vishnu alone
should be always remembered, -- this is the
only basic rule. He should never be
forgotten, -- this is the only basic prohibition.
6 THE GAUDIYA
All other rules and prohibitions are the
followers of these two cardinal principles.’’
These have been put together in the following
presentation.’’ ‘‘For the living beings born in
this mortal world, devotion in the form of
activities that please the Lord Hari the
Supreme, itself is the only path of eternal
wellbeing,
P as compared to all other paths and
performances. This auspicious path alone is
capable of generating Divine Love towards
Lord Krishna.’’ (Bh.II.2.33). Therefore,
Lord Hari is to be incessantly and
everywhere, wholeheartedly remembered, o
listened and chanted by everyone. In the
elucidation of the Shrutis (Bh.X.87.16), --
‘‘The knowers of ultimate reality have
ascertained that, devotionally serving the
Lotus Feet of the Supreme Lord is the only
auspicious path of wellbeing for the living
beings; all those exalted scholars serve Your
Holy Lotus Feet (which are the abodes of
accepting all the fruitive activities) out of firm
faith and resolve.’’
RELATION BETWEEN MEANS AND
THE END:
o be Different types of means followed by the
human beings result in producing various
kinds of fruits. Sâdhana Bhakti like wise
generates Prema Bhakti. That means to say
matured Bhakti itself is the result of Sâdhana
Bhakti. Performation of Karma becomes
useless if there is impediment in achieving its
fruit in the form of worldly enjoyment.
Similarly the process of Jnâna gets frustrated
if the aspirant fails to derive liberation.
Whereas the means and end of Bhakti are
rof not different from each other, they merely differ
in the degree of attainment. Therefore, even
a little amount of devotional performance
conducted is capable of producing eternal
result that is undisturbed by the agency of time
and space. While all other performances are
temporary and destructible, devotion remains
forever, as it is spiritual in nature.
(to be contd........)
MAY 2010
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from April issue)
The first of the towns demanded by
Yudhishthira is Varanavata. This is where
you planned to burn them to death in a
cowardly plot contrived in connivance with
your followers. The next city is
Indraprastha, which reminds us all of the
barren forest of Khandava bestowed on
them in the name of restoring their due
patrimony. The third settlement demanded
is Jayanta, where you constructed a hall of
games and invited the Pandavas to a
cataclysmic game of dice. And
Vrikaprastha is very near the rivulet where
you fed Bheema with poisoned food and
drowned him even when you were a mere
stripling. It was also here that the Pandavas
spent their first day of the exile in a dense
undergrowth of shrubs and trees. Makandi
makes up for the rest of the petty injuries
inflicted on them. Is not all this highly
sardonic on the part of Yudhishthira who
seems to have lost his patience?’’
Dhritarashtra wanted to hear an
account of the strength of the army the
Pandavas had collected, and Sanjaya was
limp with fear when he recollected the might
of the commanders of that army. When he
was revived with perfumed water Sanjaya
described the prowess of the fighters
assembled to help the cause of the just
Yudhishthira. He added that he had heard
the elders and knowing ones prophesy that
Shikhandi had been born to bring about
the downfall of Bheeshma. It was known
the world over that Dhrishtadyumna had
likewise been born to cause the death of
Drona.
Duryodhana replied that his own army
was far more extensive, spawning all over
an extended area full of camps clustered
together. Furthermore, he had immortals
MAY 2010 THE GAUDIYA
like Bheeshma, Kripa and Ashwatthama as
leaders of his army.
Dhritarashtra asked Sanjaya to repeat
Arjuna’s message in the presence of his
courtiers and Sanjaya went on with his
narrative ‘‘The bowstring of the well-known
Gandeeva twangs by itself, undrawn for so
many years and aching for battle. Arrows
pop
rp out of his two inexhaustible quivers by
themselves, yearning to be shot.’’
Bheeshma intervened and spoke abut
the previous births of Arjuna and Krishna
who were the primeval sages Nara and
Narayana who had performed askesis for
years in the sylvan ambience of
Badarikashrama. Duryodhana was ruining
himself by being egged on into action by uq
evil counsellors like the crafty and deceitful
Shakuni, the lustful and impertinent
Duhshasana, and the low-born charioteer
Karna whose skill in archery was not equal
to even one-sixteenth of Arjuna’s.
Drona endorsed Bheeshma’s opinion "
and added that it was unwise to underrate
Arjuna, as he was now better than himself
on having acquired celestial missiles like the
Pâshupata.
ng
Bheeshma now turned to Karna and
addressed him scornfully ‘‘The whole world
now knows how you deceitfully cheated
Parashurâma by disguising yourself as a
brâhmana and learning archery from him!
His curse on you will take effect in the battle
to come, and the curse of the priest whose
cow you shot dead will materialise too. You
prattle too much on your munificence and
this has cost you your protective armour and
ear-rings. The spear given in return by Indra
will fall blown to dust on colliding with
Krishna’s discus! You have with you an uoy
arrow resembling a snake that is venomous
"
and irresistible--but that too will break to
7
 "
.
smithereens on meeting Arjuna’s lattice of
arrows!’’
With a grimace of pain on his
B
handsome face Karna faced the court ‘‘The
grandsire is always heartlessly belittling my
prowess. As long as he is on the field fighting
for Duryodhana, I will not join the battle. If
he falls in combat overpowered by his foes,
I will join ranks with the Kurus and lead
them to victory.’’
Karna let his weapons fall clattering
down and vowed to pick them up only when
Bheeshma was finished. He left the hall in
an angry huff and Duryodhana was
demoralised when he saw his ranks splitting
up in internecine quarrels. He needed the
two stalwarts Bheeshma and Karna fighting
together to score a victory over his hardy
foes. But Karna would keep his vow well
and Duryodhana knew that it was useless
to persuade him to join ranks with
Bheeshma.
Dhritarashtra whimpered piteously to
his stubborn son ‘‘ The chariot given by Agni
to Arjuna was constructed by the celestial
architect Vishwakarma himself, who is also
known as Twashta. Now I hear that the
subtle essence of Hanuman has entered the
pennon on Arjuna’s embroidered parasol.
The very celestials are assisting the cause of
our foes and it would be foolhardiness to
combat divine powers. Son, let us save
ourselves from a devastating annihilation by
surrendering a portion of our land. ’’
Duryodhana rose up in disgust and
announced his fatal resolve ‘‘I will not
surrender to the Pandavas even as much land
as can be covered by the point of a sharp
needle!’’
With Duryodhana’s exit the council
broke up in confusion. Tottering unsteadily
on his staff and accompanied by Gandhari
and Sanjaya, the king came to meet his son
in private. Sanjaya spoke about Krishna’s
omnipotence to them and Dhritarashtra
himself was momentarily fascinated on
8 THE GAUDIYA
hearing the rhetoric. Gandhari urged her son
to make peace, for it was futile to battle with
the Lord who upheld the cosmos.
Duryodhana impertinently refused again and
an incensed Gandhari cursed him ‘‘Fool!
Maitreya’s curse will surely come to pass.
Bheema will shatter your thighs with his
irresistible mace.’’
The curse had no impact on the
foolhardy resolution of the doomed prince.
There was no reply from Hasthinapura,
and Yudhishthira requested Krishna to go on
an embassy and sue for peace. With the
exception of a few warriors almost
everybody concurred with Yudhishthira’s
desire for peace. Even the headstrong and
irascible Bheema spoke out at length for
peace,
"Y recounting the horrors of an
internecine battle.
Bheema’s insipid speech irked Draupadi
and she turned to Krishna sobbing. Her
strands of hair had not been woven into a
plait, for she wished to wash them in the
blood of Duhshasana before tying them up.
She passed her fingers through her wavy and
scented tresses that juxtaposed raven-black
on her sapphire face. Looking up at Krishna
she cried for revenge ‘‘I want you to egg on "
o the Kurus to battle and soak the earth wet in
the sanguine blood of these cowardly eS
desperadoes!’’ Krishna consoled her
soothingly ‘‘I remember the vow I took in
the woods to bring about the dissolution of
this sinning clan. My promise to you stands
-- I have no hope that those sinful wretches
will head good counsel.’’
Ascending his stunning war-chariot that
was pulled by four moon-white horses and
driven by Daruka, Krishna left for
Hasthinapura accompained by Satyaki.
Dhritarashtra ordered his servitors to
welcome Krishna in a grandiose manner ‘‘Let
the path taken by Krishna be strewn with
flowers. Our women folk will gather round
his chariot and spray perfumed water on Him.
All along his path let spacious pavilions be
MAY 2010
 erected, providing food and water. Let
there be festoons of streamers woven in
golden and silver filigree tied from end to
end in all dwellings. Let our buntings"
impress the prince of Dwaraka Who is a
connoisseur of art. I wish to present to our
flamboyant ambassador many chariots and
tuskers and horses, and also moonstones
and gemstones and lapis-lazuli.’’
Vidura look askance at his half-
brother ‘‘You are tying to bribe the prince
of a plush and flourishing island with your
commonplace wealth! He is too much
attached to the cause of virtue to fall in for
riches. Rather accept an honourable
solution and make peace.’’
Bheeshma interposed and spoke
about Krishna’s personality, ‘‘He is too
great to be honoured by riches or slighted
by insults. He is a higher synthesis
recounciling honour and slight.’’
Duryodhana announced a diabolical
plan ‘‘Perhaps my uncle and grandfather
are indeed right--however, I plan to take
Krishna captive.’’
Bheeshma was exasperated by the
range and scope of Duryodhana’s
unbounded wickedness ‘‘The hour of doom
has struck and our race will perish for the
sin of this obdurate prince. I will no longer
stay in this council listening to his
blasphemies!’’ no
Bheeshma left and a vacillating
Dhritarashtra remonstrated weakly with his
stubborn son.
Krishna’s chariot trundled past the
thronging crowd and Daruka halted the
chariot near the gateway made of stone and
bricks. With all the pageantry of royalty
the nobles crowded round the emissary of n
peace and Krishna was invited to the
palace of Duhshasana, which was bigger
and more commodious than that of
Duryodhana. Accompanied by his
brothers and uncle and friend the stubborn
prince put up a pretence of friendship and
MAY 2010 THE GAUDIYA
invited the sky-blue cowherd for dinner.
Declining the invitation with his
characteristic ethics the Lord said ‘‘Envoys
may eat only after the negotiations are
completed successfully. You cannot call me
to dine on counts of love either--for you
have forever hated my innocent cousins and
harassed them unforgivably. I love the saintly
Vidura most among you Kurus, even more
than the other hoary elders. It is in his
humble dwelling that I will have my simple
food.’’
Vidura’s wife was Devaki’s half-sister,
and she fed her nephew the simple and
coarse food that she had. Vidura spoke to
Krishna and said that his visit as an
ambassador was untimely, as the obdurate
Kurus would never bend their stubborn
wills. He also warned Krishna of
Duryodhana’s plot to take him captive and
e
leave the Pandavas powerless and
vulnerable. The Lord laughed away
Vidura’s concerned qualms and replied that
he would tackle Duryodhana’s manoeuvres y
with his spiritual might. It was his bounden
duty to make one last effort for saving the
earth from an approaching doom, and it was
also his call to publicise the justice in his
righteous claim. They talked together
intimately far into the gloomy night, and
rested awhile till ruddy dawn.
On the next day Krishna entered the !
council-hall to the boom of trumpets and
the beating of drums. All the elders were
there to receive him and he sat like a
sapphire
." jewel on a golden throne.
W
In a voice as reverberant as the boom
of a thundercloud Krishna first spoke to the
king ‘‘It is meet that you shower
compassion on your nephews who are
fatherless orphans. They grew up in your
protection and they lisped your name as
learning infants. You granted them a share
of your land once--will you now expose
them to wander unprotected. Even if you
win the war, can you gloat over the bodies
9
 of your nephews as trophies of conquest?’’
Dhritarashtra answer was weak and
unconvincing ‘‘I am prepared for peace but
my reckless son wants battle. Can you try
to convince my headstrong son and avert a
misfortune?’’
Turning to Duryodhana the Lord
spoke in a mellifluous tone hoping to placate
‘‘You are a high-born prince and are rich
e
and well-read. You should behave like one
and get the assistance of your powerful
cousins. They will never trespass on your
land---your father will still be king and youu
will still remain crown-prince. Even if you
are not righteously inclined by nature, you
should follow the path of virtue to obtain
wealth. Only accursed fools will prefer to
tread on the path of sin even when it may
lead to doom.’’
Bheeshma and Drona repeatedly
pressed Duryodhana to listen to wise
counsel, as the combined might of Krishna
and Arjuna was far superior to even that of
Parashurama. When Duryodhana remained
adamant and uncompromising an anguished
Vidura prophesied the dismal fate of a
murky battle ‘‘Not for your death do I
grieve so much as for the bereavement your
blind parents will suffer in their old age.
Sonless and bereft of support, they will
wander over the wide earth in forlorn
desolation.’’
Duryodhana was now exasperated
with his complaining elders ‘‘I am not to
blame if Yudhishthira squandered away his
wealth at dice. When I was young, I was
callow and inexperienced and I acquiesced
to a part of the land being given to them.
However, it will not be returned back now-
--for a prince may break and fall in twain
but never bend his will. I am nowhere to
blame in all their misfortune! I will not return
to them even as tiny a spot of land as can
be pricked by a sharp needle!’’
Krishna laughed mysteriously and
turned his apocalyptic eyes on the doomed
10 THE GAUDIYA
prince ‘‘And so you are nowhere to blame!
The whole world know about the iniquities
perpetrated by you on your innocent cousins.
You drowned them in water and set them
on fire, and when they escaped you cheated
them at dice! You want to fall on the sanguine
and reeking plain of battle and be eaten by
vultures and jackals! You will indeed get
your heartfelt wish very soon.’’
An incensed Duryodhana slapped his
thigh characteristically and left the hall in a
huff. His follwoers went with him
disregarding the presence of the elders.
An offended envoy now turned to the
king ‘‘Though Kamsa and Sishupala were
my blood-relatives, I killed them in order to
establish stability in my land. You should
bind your son and followers and take them "
prisoners.’’
Dhritarashtra summoned Gandhari and
asked her to advice her son. With her eyes
bandaged
D will a scarf of silk and tottering
unsteadily on her supporting handmaiden, the
old and imperial queen entered the council
on this rare occasion. She had Duryodhana
summoned and spoke to him persuasively
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 at length but diabolical evil had enveloped
him and he left the council again,
unceremoniously.
Gandhari left the hall with her plaintive
recollection ‘‘When Duryodhana was born
several ill-omens were seen and nature itself
went all awry. Perhaps all those foretellings
are indeed true!’’
Duryodhana, Duhshasana, Shakuni and
Karna met in conclave outside the council-
hall and plotted to imprison Krishna and thus
unnerve the Pandavas. Left without their
chief refuge and support they were sure to
wither and shrivel like dried leaves. Satyaki
overheard their conversation and reported
on what he had eavesdropped to
Dhritarashtra. In extreme worry and anguish
the old king again summoned the four
desperadoes to court. In a tremulous voice
the sightless king reprimanded his son ‘‘Fool!
Are you trying to seize the sun and moon.
with your hands! Are you attempting to
support the earth on your shoulders! Rather
attempt to seize the flowing wind -- you are
now attempting to bind down the vast and
boundless reality.’’
Krishna again laughed thunderously
and spoke to Duryodhana ‘‘Am I all alone
and powerless to be seized and bound by
you? If you still wish to hold Me prisoner,
you are welcome to make an attempt.’’
The hall was filled with the mysterious
presence of a supernal reality. (As the
description of the Vishwarupa or Virata
Purusha as found in the Mahabharata is
inadequate and rather anthropomorphic,
I have followed the portrayal of the
cosmic form that occurs in the Bhagavata
Purana. There is another description of ni
this cosmic form in chapter eleven of the
Bhagavad Geeta which is also too
physical and commonplace. The
metaphysical and ontological essence of
the cosmic form is captured with sublime
sensitivity only in the Bhagavata Purana,
where it occurs in many legends and
MAY 2010 THE GAUDIYA
philosophical sermons.) The form of
Krishna was not restricted to mundane earth
but transcended the visible universe and
spread out engulfing empyrean heavens.
There was an aura of effulgence that suffused
space and transcended all boundaries.
There was a corona of shimmering splendour
obscuring the physical form of Krishna and
this halo mesmerised all those who were
looking on. The entire court was
dumbstruck and faint with celestial delusion.
Barring Bheeshma, Drona, Vidura and the
clairvoyant Sanjaya none else could intuit the
presence of the divine form. These four were
gazing with mute reverence on the unearthly
spectacle that none may see even in
countless births. A wonder that none could
fathom occurred, and the blind Dhritarashtra
was temporarily bestowed with sight and
divine vision and he saw in mute amazement
the divinity that was Krishna.
On Krishna’s towering forehead could
be seen Brahma, the fourfaced creator. The
ascetic Shiva was seen seated on His
massive chest. The regents of the four
quarters--Indra, Varuna, Kubera and Yama
--were seen standing astride on his broad
shoulders. Fire was seen spewing out of his
cavernous mouth. His eyes which were
spitting wrath resembled the sun and the
moon. Clustering around his torso were the
denizens of heaven, all no bigger than a thumb
on the colossal cosmic form.
This anthropomorphic form transmuted
subtly into the gracious and charming form
of the four-armed Vishnu. On his four azure
hands were seen his traditional motifs--the
conchshell Panchajanya, the discus
Sudarshana that had protruding spikes on
its rim, the club Kaumodaki and a pink lotus-
flower. His other hands brandished the other
weapons characteristic of Him -- like the
bow Sharanga. He had arms and heads on
all sides and it was a bewildering panorama
of spiritual mesmerisement.
Those who could look on could now
11
(
 intuit the spiritual essence of the
Vishvarupa. The form was no longer
physical but was a psychic representation
of the process of evolution that occurred at
two levels--cosmological or macrocosmic
and psychological or microcosmic. The
analytical wisdom of Sankhya and the
monistic doctrine of Vedanta were both
revealed in this vision which was a synthesis
of the profound wisdom of all ages. (In the
beginning stages of ancient Indian
wisdom there was no real separation
between the two schools of philosophy
our seers turned out--Sankhya and
Vedanta. Though Sankhya did not accept
the presence of an omnipotent deity with
a physical form, it did accept the presence
of an omnipotent purusha that is akin to
the Vedantic concept of brahman. There
are more correspondences too--for
instance, the category of illusion maya
in Vedanta tallies with the description of
the category of nature prakriti in
Sankhya. Likewise, the first product of
creation is cosmic intelligence that can
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be denoted by both mahat and hiranya-
garbha. The schism between the two
schools of thought occurred much later,
when Ishvara Krishna introduced
absolute atheism in his Sankhya Karikas
and brought in the existence of multiple
purushas instead of one single purusha.)
Next the process of involution was seen and
all the sentient objects were absorbed back
into the form of the virata purusha. The
first product of creation that resulted when
TIME disturbed the balance between reality
and illusion was ego, the category of
individuation. This gave rise to the
succeeding waves of manifestation -- the
intellect, the mind, and the world of the five
senses and the five gross elements.
The stride of the cosmic form was the
linear march of earthly time, and the shadow
it cast ws the murky hold of dismal death.
The cosmic form was smiling mysteriously
and this celestial laughter reminded the
knowing ones of the bewitching snare of
illusion.
(to be continued)
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MAY 2010
 The real Acharya and our Duty
Sri Kirtananda Brahmachari
(Contd. from April issue)
The more he strives after lordship and
enjoyment, the deeper and worse becomes
his bond of servitude. But alas! No amount
of reasoning and admonition will deter the
poor jiva from the wrong path; for his
perversion and ignorance clouds his vision.
A seeker of the Absolute Truth has
another great barrier to encounter. If he
ever realises by the Grace of the Lord the
supreme necessity of a true Guide to the
e Kingdom of Godhead--the Realm of the
Absolute, where and how is he to find Him
out? There is no dearth of so-called
pseudo-Gurus in the world--particularly in
India, the land of Dharma or Truth, where
the noblest office of the Guru--which is at
the same time the highest service of the
Absolute Godhead and benevolence to all
beings, -- has been abused to the extreme
and exploited for mean selfish ends by
imposters and ungodly persons. Intelligent
people have seen through the game and lost
all faith in the institution.
At this crisis the Real Guru comes
down to rescue people from this distrust,
to open their eyes to the sure
characteristics of a true Guru, and to kindle
their dormant faith in Him. He does not
only teach and preach but demonstrates
practically in His own actions that the true
Guru is the truest and dearest servant of
the Absolute Godhead and His
Parapharnalia; He faithfully acts up to what
He preaches; He thinks speaks and acts in
terms of pure unalloyed theistic service of
the Absolute God-head only; He breathes
in Devotion and Service, and His very Life'.
is a living and animated example of all-
round ideal and perfect Service of the
Supreme Godhead and His Owns alike, for
every moment of His Eternal life here and
MAY 2010 THE GAUDIYA
after. Such service premises a true and
perfect knowledge of the Personal Godhead
and constant presence before Him. So He
is well conversant with the Absolute God-
head and His Word, and is quite competent
to dispel all darkness of ignorance and clear
up all doubts of a sincere seeker, and to carry
him along to the Holy Feet of the Absolute
Godhead. He admits, acknowledges and
honours the supreme and only authority of
communion with God-head viz. the Vedas
i.e., the legacy of transcendental Knowledge
of God-head which has originally emanated
from Himself, and has been preserved
perfectly and uninterruptedly through the
long unbroken undivided chain or line of
accredited Gurus or Acharyas from time
immemorial down to the present day. When
this true significance of Tradition and Guru
unfortunately for the fallen sinks into oblivion,
the Acharya or Sat Guru resurrects it for
their eternal good and benefit. Indeed the
Acharya or Sat Guru is truly an embodiment
of the correct traditional knowledge of all
Siddhantas or Principles.
Here too the seeker’s long chain of
obstacles does not terminate. It has been
very truly observed -- ‘‘The path of True
Devotion towards and Disinterested Service
of the Supreme Lord Krishna is beset with
millions of thorns.’’ And it is said only in the
fitness of the thing; for, we all know that a
precious treasure is most cautiously guarded.
Maya, the Illusive Power of the Absolute
God-head and His ignored maid-servant, i.e.
His lower Energy zealously protects the path
of true devotion against casual intruders--
those who are averse to the selfless service
of Godhead, although she is ever a ready
help to an earnest and sincere servant of her
Master, the Supreme Lord Krishna. She will
thrash out even the least and last of all
13
 impurities, i.e., selfish desires of the fallen
lying concealed or disguised in their
innermost recesses of mind escaping all
human detection.
The ever-kind heart of the Acharya
moves to see their plight, and He goes out
personally to redeem and lift them up all
without any distinction of rank, colour,
caste, creed or sex. With this end in view
He sends out in different directions
preachers in different bands who are His
trusted followers. They go from door to
door and deliver to all ears, willing or
unwilling, by entreaties and persuasions, the
message of the Great Lord Sri Chaitanya-
Deva--that all manifestations, both animate
and inanimate in this world, are in substance
eternal servants, possessions or properties
of the Supreme Lord Sri Krishna, and
belong to His Eternal Kingdom; sincere and
all-time service of God, and un-interrupted
singing of His Transcendental Name--Hari,
Krishna, Rama, all identified with His Person
or Form -- is the eternal and only function
of all souls, and therein lies their Supreme
Good and Bliss. Whenever this Message
becomes long forgotten, and it loses its
import where not forgotten, and is darkened
with filth of abuses, the Sat Guru or Acharya
comes down to purge it of all impurities,
and re-instate it in its real true colour and
eternal glory. With this object in view He is
advised to re-establish a really theistic
mission for preaching the True and Eternal
religion of Love and Harmony and establish
under it many preaching centres for
missionary activities at different places of
the Globe. He often invites one and all and
affords them opportunities to listen to
inspiring and animating discourses, religious,
patriotic and philosophical, to chant and sing
uninterruptedly the Hari-Nama or to listen
to the same, and to partake of the Maha-
Prasada. For the same object He brings
out publications of religious and scriptural
books, and scatters broadcast the Holy
14 THE GAUDIYA
Message of Peace and Harmony, of
Devotion and Service to the Supreme
Personal God-head in as many languages
as possible and thereby affords ample
opportunities to the people at large all over
the world to hear, sing and realise God-head.
In short, all His energies and efforts are
constantly and solely directed towards
rendering real undying and non-evil-
producing service to humanity.
The ignorant but pedantic world’s belief
--nru of course due to perversion and
ignorance, -- is that the religion of sacrifices
to various gods, that are to be found in the
Vedas, is the true Vedic and Sanatana
Dharma; that Vaishnavism like others is but
a sectarian religion, and is an offshoot of
much later growth of the Vedic Religion, if it
is at all Vedic; further, that is a religion
advocating corruption and immoral love, and
prevails in the uneducated lower class
people! People would sneer at the very
name of Vaishnavism and at the sight of a
Vaishnava. This is surely a great obstacle
in the path of true devotion, for people
generally ignorantly identify pure devotion
of pure Vaishnavism with its prevalent
perverted corruptions. Hence, even true
Bhakti was quite at a discount in comparison
with Karma, Yoga and Jnana. Under the
circumstances there are very few people who
would take to Bhakti and willingly court
derision.
But the preachings, teachings, writings
and publications, and the last but not the least
of all, the soul-inspiring example of the real
and true Acharya gradually dispel popular
ignorant notions of pure Vaishnavism, the
Religion of transcendental Devotion, Love
and Service to the Supreme Lord Krishna.
The Acharya explores all the Shastras or
Scriptures and particularly the devotional
ones; He often brings out their true
significance and proper relation with one
another, and puts them before the intelligent
( continued on page 16)
MAY 2010 tuo
 Sri Krishna Tattva
Sri Rakhal Chandra Ghosh
(Continued from April issue)
The alternative method prescribed for
attaining absolute knowledge is by studying
the Shastras. Now the conception of
Shastras as is generally formed of the word
by transcendental philosophers has some
peculiarity about it. The Shastras deal with
the matters which we cannot realise by our
limited intellectual faculties, with knowledge
which lies beyond our limited
comprehension. It is said that the
knowledge which we can hope to attain
by our present reasoning power must
necessarily be limited by the process of
experience and even that of the process
itself is also never free from doubts and
difficulties.
The Shastras are the result of the
intuitive spiritual knowledge of the
enlightened sages and such knowledge is
absolutely free from any delusion, mistakes
and other drawbacks. The proper subject-
matter of the Shastras is transcendental
knowledge and if any Shastra deals with
any matter which is attainable by our
unaided reasoning power it cannot be
properly called Shastra to that extent, this
portion being merely wrong verbal
performance (Arthavad).
It will be evident that this method is
also dependent on the first method. We
are not to question the authority of the
Shastras. For once we admit that they are
the outcome of the intuitive knowledge of
inspired minds no room for any discussion Sri.
is left about the correctness or otherwise
of such knowledge. The real difficulty
emerges in the shape of right interpretation
of the Shastras. It will be generally
MAY 2010 THE GAUDIYA
acknowledged that to understand an
author the reader must be inspired with
categorically similar thought. If it were
possible for the author to transfer in tact
the ideas he conceives in his own mind to
that of the reader there would be no
difficulty at all. But such is not the case m.
here. The author must take the help of an
instrument called language to convey his
2.
thoughts to the reader, and the language
mundane is unable to convey the spiritual
thought of the author. In going through the
writing of the spiritual thinkers of the world
the reader is frequently impressed with the
fact that they are trying hard to express
themselves in words that are liable to be
misunderstood but cannot find in the
current vocabulary any words to convey
their real meaning.
But the difficulty does not end here.
When the author has by the grace of
Krishna put down his thoughts in suitable
words the reader must be prepared to
receive them in his turn. But every man
has got his own understanding power and
every man’s understanding has got its own
peculiar fallacious characteristics. It is, so
to speak, a kind of spectacles of his own
and in assimilating the thoughts of an author
he must necessarily use his own spectacles
in the present circumstances. The result is
that the same thing having been looked up
through different distorting spectacles
appears to be different to different minds.
Every individual is standing on his own
sphere of mental platform and even if a
thing of higher sphere is divulged to him in
ordinary language he will try to realise it
according to the capacity and bent of his
own mind and will find it necessary to
15
 receive the original idea accordingly, and if
it be described, elaborately to make him
realise the original idea as revealed to the
author it will be found necessary to drag
him up to the higher level.
The above short note should go some
way to bring home to every thinking mind
the fact that ‘‘Sri Krishna Tattva’’ Who is
identical with absolute knowledge, is
unattainable even with the help of the
Shastras. This can be realised only by
those humble souls who surrender
themselves unconditionally to the feet of
those beloved servants of the Lord, whose
errand here is to take up the fallen souls to
their own spiritual level.
Y tolerate the least of corruption and immorality
BHAKTI
n alike. For it is not created or built up by any
Bhakti is defined in various
ways by its different exponents. The
derivation of the word ‘Bhakti’ is
from the verbal root ‘Bhaj’ which
means complete service or Seva.
This service is the special feature of
Bhakti. It is this that distinguishes
Bhakti from the other cults. This
method of service consists in
complete submission of one’s body,
mind, and words in pleasing the
Supreme Lord. The word ‘service’
should not be confused with the
various kinds of activities such as
the service of the nation, country,
society, the poor, etc., with which it
is usually being identified. Here, the
word, ‘service’ means the service of
the Lord.
16 THE GAUDIYA
(Continued from page 14)
public. He shows and proves beyond cavil
that the Eternal Vedic Religion is the Religion
of Pure Unalloyed Devotion to and selfless
service of Vishnu, or in other words, it is
Vaishnavism. Vaishnavism is no offshoot but
the main root. It is the Real Theism and
absolutely pure monotheism. The Vedanta,
the cream of the Upanishads, expounds and
establishes it. Corruptions are corruptions,
and are but the sequence of illiteracy and
immorality of ignorant people. Vaishnavism,
the Religion of Pure Unalloyed Devotion and
Selfless Service to the Absolute Personal
God-head Vishnu is furthest above all such
impurities of the earth, -- it is the religion of
purely divine and universal love. It does not
of any sort. Where there is even a shadow
of them, there is no Vaishnavism. It is no
sectarianism, -- it is the universal religion
without the least distinction of time, space
and individuals. It is the religion of all souls
human being upon empirical reasoning and
imagination. It rests entirely on the rp
transcendental realisation and observation of
the Absolute which is soul’s infallible unerring
reasoning. Vaishnavism is the panacea of all
maladies and disturbances of the world.
When the whole world will take refuge at
the Holy Feet of the Supreme Lord Shri
Krishna Chaitanya, and His Holy Name will
ro be sung on every lip in every household of all
towns, villages, and countries of the world,
then and not till then, the Kingdom of Himself
will come on the earth, if it is ever to come.
Shri Chaitanya Deva Himself prophesied that
His Name would spread throughout the length
and breadth of the world. He therefore sends !
His Own -- His Associated Counterpart, the
Holy Acharya with the Mission and Message
to fulfil His Prophecy. We with fervent hope
look forward to that day when His word will
be fulfilled!
Y
MAY 2010
 The Service of the Transcendental Preceptor
Prof. J.M.Ghosh
(Contd. from April issue)
On hearing of the news Yajnesha was
beside himself with joy and at once went
inside the house and busied himself in
speculating over the kind of a befitting
reception to be given to his preceptor, quite
unmindful of his two spiritual brothers who
had brought the news and whom he had!
left waiting outside. The two disciples with
wounded feelings returned to their
preceptor and reported the matter to Sri
Ramanuja, whereupon Sri Ramanuja too
was much pained at heart and proceeded
with his party to the house of the poor
Varadaraya to avail himself of his hospitality.
Varadaraya used to go out every morning
for begging, and what he would get after
the day’s toil he would offer to his Guru
and Narayan and then honour the prasad
or the remains of their food. His wife,
Lakshmi, who was devotedly loyal to her
husband was a lady of great beauty and a
truly spiritual companion and help-mate of
her husband in his devotional activities.
When Sri Ramanuja with his party reached
the tottering cottage of Varada, the latter
was as usual out on his daily business of
begging. Lakshmi had finished her bathing
by that time, and protecting herself
somehow from nudity with a rag of a
hundred tear was drying in the sun the
original piee of dirty worn-out cloth, her only
usual wear. She was unable to come
forward in such condition and make due
obeisance to her preceptor. She indicated
to her guests her predicament by drawing
their notice with clap of hand. At this Sri
Ramanuja at once threw his own wrapper
MAY 2010 THE GAUDIYA
into the room. With this Lakshmi covered
herself, came out to the presence of her
preceptor, and having made repeated
prostrations, with humility made the
submission, ‘‘My Master, may you all
mercifully take your seat. My husband is
gone out for begging but I will just now
prepare the offerings for Vishnu.’’ But, alas!
there was not a grain of rice in the hut. She
was quite aware of it when she offered
hospitality to the worshipful guests, but now
she could not think out any means, too. But
one thing was clear in her mind that it was
her supreme duty to entertain the guest who
were all Vaishnavas--her preceptor with his
disciples, and that this duty had to be
performed even in exchange of her life.
Altogether helpless she was all along praying
to Narayana, and at last a means, the only
possible one at the moment, suggested to
her mind.
A very rich merchant of questionable
character was living near by, and he had an
eye at Lakshmi. Captivated by the exqusitie
beauty of her person the merchant had many
a time prayed for her favour and promised
as reward for the satisfaction of his lust,
enormous sums of money which would at
once relieve them of their poverty and wants
for food. But the chaste lady was above all
temptations and seductions and the words
of the merchant always fell flat upon her
ears. But today here was a unique
opportunity to utilise to the best the most
transient beauty of flesh which is but a feast
for dogs and jackals. She then argued in her
mind thus:---
To day to our great good fortune our
17
 ej
revered preceptor and the Vaishnavas have
graced our house quite unexpectedly and
of their own accord. All the scriptures and
the great sages declare with one voice that
the service of the Absolute Godhead is
attainable and properly done only through
the service of the true Preceptor and pure
Vaishnavas. That Sree Gurudeva and true
Vaishnavas who are but the associated
counterparts of the Absolute Godhead are
to be served by all means available on this
earth--even at the cost of this insignificant
mortal frame and of social and moral virtues
too, if necessary. Therein lie the true utility
of this mortal body and the success of
human birth. I have not so long acquiesced
in the immoral proposal of the merchant as
that would have been for the gratification of
the senses. But today the case is quite
different. If my offering of this body to the
merchant hurl me into eternal hell, I will
readily welcome it, for my act however
immoral it may be in the eye of the ignorant
society and the unwise, would ensure my
service of the Vaishnavas at my door with-
out delay, and it will please the Godhead
thereby. For the scriptures say, the desire
for the gratification of one’s senses is lust,
whereas the desire for and seeking of the
gratification of the transcendental senses of
the Absolute Godhead Krishna is love
Divine. So I will not commit the folly of
abandoning this opportunity of the service
of Sree Gurudeva and the Vaishnavas
although it may lead me to hell.
With this conclusion and resolve
Lakshmidevi at once proceeded to the
merchant and informed him to his great joy
and surprise her decision to satisfy that night
his long-standing desire. And no sooner did
Lakshmidevi intimated her immediate need
for all necessary things required for the
18 THE GAUDIYA
performance of the duty of hospitality to her
Preceptor and the Vaishnavas who had come
to her house than they were despatched by
the merchant to her cottage with great alacrity
and in huge quantities. She prepared the
dishes very promptly, offered them to Vishnu
and then with the prasad fed her saintly guests
sumptuously. And theywere all surprised to
find such rich dishes in a poor cottage.
Let us here pause a little, and consider
the step taken by Lakshmidevi. Is this act
moral, pious and justifiable? Is this becoming
of a chaste lady? A race of moralists--who
are now luckily extinct, --- would express
their surprise to hear of this and say -- ‘‘No,
it is certainly base and immoral; it is
unjustifiable. The end is not good and
laudable, and the means is quite bad and
abominable. The merit of the end, even if it
be maintained to the good, could not take
away the faulty character of the means: the
end can never justify the means.’’
(to be continued)
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 Questions and Answers
Sri Gopal Das
(Contd. from April issue)
Q. How advanced are the people of
the world in science and technology?
A. Yes, they are very much advanced
in a perverted way, manufacturing weapons
of mass destruction. What is the use of
manufacturing life saving drugs, and making
man live in all sorts of comforts, when
everything can be undone within a few hours
if a nuclear war breaks out? All this happens
because man is not living as he ought to live.
What can you expect from men who do not
know who they are? They are not in their
real senses.
Q. When a critic finds faults with a
devotee, what does he do?
A. The devotee thanks him for
correcting him. He does not get angry with
him if what the critic says is true.
Q. A murderer can claim to be
innocent of the crime, by fooling all the
people in the world and the courts by
appointing experienced advocates to argue
his case. Unfortunately there is someone
whom he cannot fool. Who is he?
A. His own conscience. Till his last
breath he knows that he is the murderer.
So people who are corrupt and people
cheating other people in various ways
should know that they cannot get away
unnoticed as punishment awaits them sooner
or later either in this birth or the next birth
or in hell inbetween births.
Q. What does a devotee do when
someone praises him?
A. A devotee who has fully
surrendered to God will not be enamoured
of the praise. He will say that it was due to
the grace and blessings of his Gurudev and
beloved Lord that he was able to do such
things.
MAY 2010 THE GAUDIYA
Q. What will a fully surrendered
devotee do if he gets sick now and then?
A. Just as parents punish the children
when they do something wrong, the devotee
will think that I have done something wrong
and that is why God has punished him, and
will try to recollect what mistakes he had
committed in the recent past and will avoid
making those mistakes again. So an ardent
devotee’s life is always happy once he has
fully surrendered to God.
Q. What does God do when a devotee
starts to do devotion with all sincerity?
A. When the devotee takes one step
towards God, God takes two steps towards
the devotee and encourages him.
Q. How merciful is our beloved Lord
Krishna ?
A. He is so merciful that He gives
salvation even to His enemies. When that is
the case, what is it that He will not do for an
ardent devotee of Lord.
Q. Why has God made the human skin
opague ?
A. God has made the humanbody skin
opague, because only then parents can touch
and embrace their children and play with
them, clothe them and feed them etc., If
God had made the human skin transparent,
no man will touch a woman and no woman
will touch a man, let alone looking after their
children. If the skin was transparent,
huamanbeings would have become
untouchables, when they see all the blood,
mucus, flesh and all the filth the body
consists.
Q. Why do we not give credence or
pay attention to what a mad man says ?
A. It is because he is mentally
deranged and does not know his real
identity.
19
y
r Y K * q w s v x ge
h a fgszxaAvfkc f a*.tewq
Q. Why do we not pay credence to a
person who speaks all nonsence when he
is under the influence of alchohol ?
A. It is because he has lost his real
identity for a few hours when he is under
the influence of alchohol.
Q. On the contrary every person is
born not knowing his real identity and so
he lives in a way he is not supposed to live,
but we are paying attention and give
credence to whatever they do. Why? We
say so and so is a good, sportsman, a good
politician, a great businessman, a great
doctor etc. Why is it so ?
A. It is because in the first two cases
mentioned above, the wrong doers
comprise only a small percent of the
population. The vast majority of the
population are not mentally deranged or
addicted to alchohol. Unfortunately in the
third case, due to Lords deluding potency
maya, every one is born, not knowing his
or her real identity and for their whole
lifetime they are all living in a way they are
not supposed to live, having identified
themselves with the perishable body. Only
0.01% of the population, after birth, come
to know by God’s grace that they are the
soul residing in the body and so they all start
living in a way they ought to live.
Q. It is easy to fix one’s mind on God.
How to prove it ?
A. Lord Krishna is the cause of all
causes. He is present everywhere, and He
is the Supreme Being from Whom all the
jivatmas get power to maintain themselves.
There are thousands and thousands of
crores of jivatmas. So how will a jivatma
like to spend his time ? Will he like to spend
his time everyday getting into contact with
two or three dozen jivatmas, or will he like
to spend almost the whole day with the
Supreme Being Who is the cause of all
causes? Naturally one will like to spend
his time with God, chanting His Names and
Glories. Then again in the world you can
20 THE GAUDIYA
see that people in all professions have a
rolemodel, whom they want to imitate in their
own lives. Lord Krishna is a rolemodel in
all spheres of life, then where is the difficulty
in concentrating and fixing your mind on Him
constantly throughout life? He is also a
rolemodel in stealing. He steals something
which no thief in the whole world can dream
of. He steals the mind of His ardent devotees
who are mad after Him.
Q. Why has God made the human
body with substances, like blood, flesh,
bones etc., things one does not like to see,
touch, smell, taste or even hear?
A. It is because with these things, in the
human body, the fortunate soul with the help
and guidance of his belvoed Gurudev, can
start doing Pooja to Lord Krishna’s Vigraha
which the devotee always wants to see,
always want to touch, by bathing the Lord, n
adorning the Lord and exquisite clothing and
ornaments, always smell the fragrance from
the Tulasi garlands and other flower garlands
offered to Him, always want to taste the
sweetness of chanting His Names and Maha
Prasad and always want to hear His Glories.
Thereby the human body containing filth gets
spiritualised.
Q. How could one judge a person?
A. One can judge a person by the
company he keeps.
(to be contd....)
Service of the Lord of the
senses (Hrishikesa) through all
the senses is called ‘Bhakti’ or
devotion, which is free from all
obstacles and pure by reason of its
being exclusively devoted to Sri
Krishna.
--Bhakti Rasamrita Sindhu
MAY 2010
mun
 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
ufioyÆÁzDÜÆÁÆ: CHAPTER-III
N˛™|ÆÁzT: KARMA YOGA
Na hi kashchitkshanamapi
(Contd. from April issue)
jâtu tishthatyakarmakrit |
Necessity of performing ordained kâryate hyavashah karma
duties sarvah prakritijairgunaih || 5
å N˛™|mÁ™åÁ∫©ßÁãå{…N˛©Æ˙ úϪ ÁzD≈åÏoz @ N˛u≈YoΩ = Anybody , \ÁoÏ = at any
å Y ÃããÆÃåÁtzƒ uÃuÚÊ Ã™uáTXZuo @@4@@ time, åu“ uo…buo˛ = can not remain, EN˛™|Nw˛oΩ
Na karmanâmanârambhân = without doing any action, qmÊ Euú = even
naishkarmyam purushoashnute | for a second, Ã|: = All people, N˛ÁÆ|oz =
na cha sannyasanâ deva are made to do, N˛™| = actions, Eƒ∆: u“ =
siddhim samadhigacchati || 4 bynk force, TÏm{: = by the triple qualities of
úϪ : = A qualified person , EåÁ∫©ßÁoΩ mâyâ, ú¿Nw˛uo\{:˛ = born of svabhâva (means
= by not performing, N˛™|mÁÊ = of prescribed the impresions fixed in the jiva from f
socio-religious duties enjoined by the experiences in past successive bodies).
.
scriptures, å E≈åÏoz = does not attain, å{…N˛©Æ˙ Anybody at any time cannot remain
= the true wisdom of the Supreme Lord, Y without doing any action (codified by the
= (and) also an impure hearted person, scriptures) even for a second. All people
ÃÊãÆÃåÁoΩ Lƒ ˛= by renouncing the prescribedb are made to do actions by force by the triple
actions enjoined by the scriptures, å qualities of mâyâ, born of svabhâva
ÙuáTXZuo = does not attain, uÃutΩáÊ =' (means the impressions fixed in the jiva from ˛
realisation of the highest end. experiences in past successive bodies). 5
A qualified person by not performing of N˛™z|uãt¿ÆÁum ÃÊÆ©Æ Æ EÁÀoz ™åÃÁ À™∫åΩ @
prescribed socio-religious duties enjoined byyb Fuãt¿ÆÁsÁ|uベÓjÁn™Á u™·ÆÁYÁ∫: à GXÆoz @@6@@
the scriptures does not attain the true wisdom betr th
Karmendriyâni samyamya
of the Supreme Lord and also an impure ya âste manasâ smaran |
hearted person by renouncing the prescribed indriyârthânvimudhâtmâ
actions enjoned by the scriptures does not mithyâchârah sa uchyate || 6
attain realisation of the highest end. 4 Æ: = He (who has impurity in mind),
å u“ N˛u≈Ynqm™uú \ÁoÏ uo…enÆN˛™|Nw˛oΩ @ ÃÊÆ©Æ = having restrained , N˛™z|uãt¿ÆÁum˛ =
N˛ÁÆ|oz —ƃ∆: N˛™| Ã|: ú¿Nw˛uo\{T|Ïm{: @@5@@˛ the organs of action, EÁÀoz = remains, À™∫åΩ
nu
(Cont. in page 24)

MAY 2010 THE GAUDIYA 21

 DASHÂVATARA
The cyclical Appearances of Vishnu, familiar to us. The empiricists suppose they
the Personal Absolute, in this world in understand the meaning of the Scriptures by
Infinite Forms correspond to the stages of ignoring the all-important reservation that the
gradual progress of the Theistic disposition limited
- understanding cannot penetrate
among His eternally associated servants in through the analogy, offered by the terms of
different Vaikunthas. These Appearances mundane language, to the Substantive Reality
and their respective specific Forms are to which they point. In trying to understand
capable of being described in terms of the the Scriptures by means of the limited
stages and their corresponding physical understanding the empiricists and
forms of evolution, on the mundane plane, psylanthropists arrive at opposite, but equally
of the physical organism. The process of absurd, conclusions. The empiricists hold
growth of the physical organism is the that the Absolute Realm described in the
perverted reflection of the graduated Scriptures is a very bad and absurd
progress of the serving spiritual disposition. speculation about the Reality, derived from
The spiritual forms and process of the erroneous observations of the phenomena of
Absolute Realm are pervertedly reflected and te this world. They ascribe the supposed
in those of the mundane world. But the defects of the Scriptural account to the
two must not be supposed to be similar in undeveloped nature of empiric thought in the
any sense that is at all substantially early stages of material civilization to which
conceivable to our limited understanding. period the Scriptural account is supposed by
The analogical argument, which may help them to belong historically. The
us in cautiously accepting this interpretation psylanthropists insist on the absolute truth of
of different texts of the Scriptures bearing the Scriptural account in its literal mundane
on this topic, is that there can be no form sense. It is necessary to avoid both these
of existence, either physical or mental i.e. wrong assumptions in order to attain the
gross or subtle, in this world which is not perfectly rational point of view indicated
to be found in their whole-some spiritual above which is supplied by the Scriptural
inconceivable forms in the original record itself.
Substantive Realm of the Absolute of which The Avataras of Vishnu are Infinite by
the mundane world is the distroted the analogy of mundane numerical
perverted reflection. All the spiritual computation. The ten Avataras are
principles are analogously, but representative of the series as a whole. Each
inconceivably to our empiric judgement, Avatara has His Own Eternal Absolute
represented by the forms and figures of this Realm in which He is eternally served by the
mundane world. It is, therefore, possible o infinity of His devotees who have spiritual
for those who have access to the forms that correspond to the stage of their
Transcendental Realm to describe the devotional ƒÁ progress. The mundane a
e
distinctive forms and figures of that world phraseology, let the caution be again
in terms of their corresponding
unwholesome shadowy images that are (Cont. in page 24)
∫

22 THE GAUDIYA MAY 2010

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 (Cont. from page 22)
repeated, must not be assumed to mean
anything that is conceivable, even
analogically by the limited understanding.
The real meaning of the Scriptures becomes
accessible to the conditioned soul only by
a course of training under the transcendental
teacher, the agent of Vishnu for saving us
from the bondage of limited existence.
The ten Avataras are, in the
chronological order to Their Appearance,
1. The Divine Fish (Shree Matsya),
2. The Divine Tortoise (Shree Kurma),
3. The Divine Boar (Shree Varaha),
4. The Divine Man-Lion (Shree
Nrisimha),
5. The Divine Dwarf (Shree Vamana),
6. Rama with the Axe (Shree Parashu
Rama),
7. Rama Son of Dasaratha (Shree
Dasarathi Rama),
8. Rama Son of Rohini (Shree Bala
Rama),
9. Shree Buddha,
10. Shree Kalki.
The ten Avataras represent the
Appearances of the Personal Absolute
Godhead Vishnu with Forms and Functions
corresponding to the following graduated
stages of evolution of the devotional
disposition viz.,
(1) recognition of the Transcendental
Sound, as Divinity,
(2) first attempt to understand the meaning
of the Transcendental Sound by means
of the Sound giving rise to the first
religious schism frustrated by the
Appearance of the Absolute,
(3) the first formation of a definite Theistic
community in this world; opposition to
the process being violently frustrated
by the Appearance of the Absolute,
(4) cruel oppression of Theists, who are
8
24 THE GAUDIYA
constant in their loyal devotion to the
Absolute, by tyrannical atheism, put
down by the Appearance of the
Absolute in His Terrible Form,
(5) devotion in the form of perfect
selfsurrender to Vishnu against the advice
of pseudo-gurus rewarded by a glimpse
of the real but imperfect human
personality of the Absolute,
(6) armed opposition to the supremacy of
Theists (Brahmans) by political power
is defeated by repeated extermination of
the military brutal forces of atheists by
5
the Absolute in the Form of savage man,
(7) recognition of the Personal Absolute in
the Form of civilized man served by His B
Counter-whole as only Consort,
(8) complete recognition of the Omnipotent
Personal Absolute in the Form of
civilized man as the culminating point of
the growth of the serving spiritual
disposition,
(9) recognition of the ultimate claim of the
unmixed benign personality of the
Absolute in the Form of non-violent
civilized man, misconceived as anti-Theism,
B).
(10)establishment of the complete prevalence
of Theism by the violent wholesale
destruction of all opponents of Theism.
The Transcendental Activities of all the
e
ten Avataras are described in the
Bhagavatam.
*
(Cont. from page 21)
= thinking , Fuãt¿ÆÁsÁ|åΩ˛ = about the sense-
objects, ™åÃÁ = in his mind, uƒ™ÓjÁn™Á = is
a person of deluded mind, Ã: = He, GXÆoz
= is called, u™·ÆÁYÁ∫:= a hyprocite.
He (who has impurity in mind), having ro
restrained the organs of action remaining
thinking about the sense objects in his mind,
is a person of deluded mind (fool). He is
called a hypocrite. 6
(to be continued)
MAY
ar 2010