gaudiya math chennai / 'the gaudiya ' march 2013

7/29/2019 gaudiya math chennai / 'The Gaudiya ' March 2013

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THE GAUDIYA 1MARCH 2013

THE

GAUDIYASpiritual Monthly

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Vol. LVI MARCH 2013 No. 7

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So long as one is not blessed with the association of such adherent devotees

who are intoxicatedly drinking the Nectarine Bliss at the Lotus Feet of Sri Chaitanyaone cannot realise the bitterness in the cult of attributeless Brahman of thejnana-school as well as in the self-annihilatingIswara-Sayujya muktiof yoga-school; andalso neither one realises the ephemeron of the worldly possessions nor the celestialgains that are possessed by observing Vedic rites i.e., so-called Vedic rites observedfor attainingDharma, ArthaandKama; until then so-called scholars in Vedic lorewrangle in their sectarian dogmas.

Srila Prabodhnanda Saraswati


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Lord SriChaitanya gaveinstructiions topeople all overIndia to giveevery one, whom

they would comeacross, advice to

worship Krishna. He thus told them to

make endeavour for God, even from thepositions they were occupying,irrespective of differences of place, timeor person. Now to carry out Hiscommand-ment there is no other coursethan to cultivate that we have learnt atthe lotus-feet of our Shri Gurudeva. Theonly work for a worshipper of God isto see that His worship increasesmore and more. Our prayer shouldever be that our attachment towardsKrishna may become more and more

increased. We do not want power andpel f, nay even cessation of fur therbirths.

The special advice that ShriChaitanya Deva has given us about theeasy way of getting rid of desires, sonatual to mankind, is nothing more thantaking our shelter in devotion. He hassaid (Sri Chaitanya Chandrodaya VIII.24),The particular vis ion, i.e., companyof vishayas i.e., persons sunk deepin worldly affairs, and women is much

more harmfu l and f i t ter for abandonment than even the sippingup of poison for men who are goingto serve God having abandonedevery worldly attachment wi th adesi re of crossing the ocean of worldliness (samsara).

One may take poison and die; but

one should never keep company with avishayi and vishaya (object of worldlyenjoyment). He, who after beginning HariBhajan (the service of God Hari)becomes entangled with vishaya, isruined. It is for this reason that we receivethe teaching from the lotus-feet of ShriGurudeva that we have no other duty toperform than doing service to Krishna.

His only blessing has been, May yourmind rest in Krishna!

Shri Mahaprabhu has given to theseekers after true well-being the adviceto totally shun the company of theemancipationist seekers after onenesswith nondistinct Brahman because theyare more insincere than those who aredesirous of worldly enjoyments. Weshould shun all such bad company andassociate with trueSadhus (devotees ofGod). Their only duty is to cut through

the kinds of accumulated evil desires ofjivas; and only this is their naturalmotiveless desire.

The worldly people generally cherishdoubleness of heart or duplicity, speakingout one thing abroad and concealing adifferent thing inside. And the funny partof it is that they are anxious to presentthis doubleness of their heart to the publicas liberality or the virtue of conciliaton.

These double-tongued men give to thecreeds of persons, who are candid and

do not adopt duplicity themselves, thedesignations of sectarianism, bigotryetc. But we should associate only withthose who are candid, and not with theothers.

The common decision of men,whether discriminative or otherwise, isnot identical with Truth.

Pithy Precepts of Srila Prabhupd


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Thus Spake Srila chryadevaSri Chaitanya gave His Own theistic

interpretations of the Vedanta. Hebrought out with the help of theUpanishads that the potent Absoluteaccommodating variety withoutundergoing modification is the logicaland natural as well as the plain and directmeaning of the Vedanta (Mukhya Artha)proving that the differencelessness of

the universal consciousness of theAbsolute established by Shankara bymeans of his Vivartavada is a forced andfanciful interpretation, not warranted bythe next. The Vedanta was enunciatedby God in the person of Vyasa. SriChaitanya turned to the aphorisms of theVedanta, one by one and established thatBrahman is not without difference orwithout attributes nor is He a deformedentity nor mere universal consciousnesswithout subject or object but Bhagavan

Himself possessed of innumerableattributes without any trace of maya. Hispowers are inherent in Him Who doesnot admit maya. Sri Chaitanyaconcluded by pointing out that theteachings of the seers of the Upanishadsand Vedanta are more trustworthy thanthose of Shankara.

Sri Chaitanya established that thenine kinds (Navavidha) of devotion, suchas listening (Sravana), chanting theName of God (Kirtana) etc. are the

means whereby the love of God isattained. From the practices of theAbhideya-Bhakti springs Prema or loveof God. This love is the highestdesideratum and makes a devotee geta glimpse of the liquid loveliness ofKrishna, the Supreme.

I smile, weep, sing like one underthe influence of liquor. It is the outcomeof the chanting of the Name of God. The

Name of God ist h equintessence ofall mantras andthe recitation ofKrishna Nama inthe Kali age is theonly religiouspractice and the only instrument for

destroying sins. No ablution, noasceticism, no observance or ritualismis necessary. Prakashananda with hisnumerous followers re-cognised theDivinity Itself in the Person of SriChaitanya and acknowledged HisDoctrine.

While returning from Mathura, notvery far from Mathura, Sri Chaitanya metsome Pathan horsemen, one of thosePathans was a pir (Mohammedanascetic) who was touched by the

spiritual ferour of Sri Chaitanya andstarted religious discussion advocatingpantheism of Sufism. He was a greatlogician and well-versed in Suffisticdoctrine. Sri Chaitanya refuted hisdoctrine by arguments fromMohammedan scriptures (Quran) whichcontains two views: first it establishesthe undifferenced Universal Absolute andsecond it establishes the idea of apersonal God possessing a spiritual bodyof all-existence, all-intelligence and all-

bliss. Sri Chaitanyas knowledge of theholy writings, deep knowledge, eruditionand spiritual insight made a greatimpression on the Muslim Pir who finallyasked for His blessings and to beaccepted as one of His followers. Onhis conversion the Pir was given theHindu name of Ramdas. The leader ofthe horsemen was Bijlikhan, the son ofa chief. This young man listened to the


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ALMANAC for the months of MARCH & APRIL 2013

discussion with the greatest interest andhis attendants were initiated by the NamaMantra of Krishna. The Bijlikhan wasrecognised as a great Vaishnava. Hedevoted his life to preaching the glory ofSri Chaitanya and he had his followers,muslim converts were known as PathanVaishnavas. There is a village PathanVaishnava gram in U.P. even now.

Even Mogul Emperor Akbar Shahoffers a prayer at the Lotus Feet of SriChaitanya:

I hail Thee, O Chaitanya!Thou hast conquered my heart!How ravishing is the rhythm of Thy

mystic danceThou art the Lord of my aspiring heart!How may I in words expressThe love I have for Thee?Shah Akbar begs of Thee to grant himA drop from the sea of Thy radiant love.

(Translation of Hindi song)

After His renunciation in the twenty-fourth year of His life, He lived for anothertwenty-four years in Puri of which sixyears were spent on pilgrimage, sixyears in preaching His cult of Bhakti andthe remaining twelve years were spentin deep ecstasies and suffering pangsof separation from His beloved Krishna,the Lord.

With the maturity of His life ofrenunciation, His intoxication and love forKrishna so much increased that He

developed symptoms almost ofmadness and epilespsy. Blood ran outof the pores of His hair, His teethchattered, His body shrank in a momentand appeared to swell up at the nextmoment. He used to rub His mouthagainst the floor and weep. He could notsleep at night. Once He jumped into thesea, sometimes His bones becamedislocated.

14.03.2013 Thu Appearance of Srila Purushottam Thkur22.03.2013 Fri Commencing of the circumambulation of Navadwip Dhm

23.03.2013 Sat malaki Ekdashi Fasting. Next day Prana between 5.42and 9.44 a.m.

24.03.2013 Sun Disappearance of Srila Mdhavendra Puri Goswmi26.03.2013 Tue Demise of Srimad Bhakti Kamala Avadhuta Maharj

27.03.2013 Wed SRI GAURA J AYANTI , ADVENT OF LORD SRICHAITANYA MAHPRABHU -- FASTI NG. Next dayPrana between 5.38 and 9.40 a.m.

28.03.2013 Thu Feasting Festival of Sri Jaganntha Mishra29.03.2013 Fri Demise of Sripd Bhakti Kamal Padmanbha Maharj

01.04.2013 Mon Demise of Srimad Bhakti Vijaya Janrdana Maharj

03.04.2013 Wed Appearance of Srila Srivs Pandit

06.04.2013 Sat Ppavimochani Ekdashi Fasting. Next day Prana between5.30 and 9.35 a.m.

07.04.2013 Mon Disappearance of Srila Govinda Ghosh Thkur


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VEDANTA SUTRASWith the Achintya Bheda-Abheda Vada Commentary

GOVINDA BHASHYASrimad Bhakti Prajnan Yati Maharaj

(Contd. from February issue)

But by dint of accumulated spiritualvirtue when soul is enlightened he

visualises the Monitor self as Blissful andWho is delightfully served by thedevotees and who is all glorious then hebecomes free from the sufferings ofworldliness viz. he becomes immortal.Do (1b): In this vast Brahma-chakrawhich vitalises everything, all the fallensouls are involved in unending cycle ofbirths and deaths. But when a fortuantejiva is favoured by Him then he realiseshimself as a separated part (vibhin-nmsha) from Him in relation to Served

and servitor, and attains immortality.Katha Upanishad says (vide II.2.13): Theman of wisdom who beholds theSupreme Brahman as the paramountEternal Reality among all other sentientbeing as the Fountain source ofconsciousness to all other sentient beingsas the Fountain source of consciousnessto all conscious beingsas the onlyReality without a second but as Monitor-self dwelling in the cave of the heart ofall sentient beings and rewarding them

in accordance with their respectiveactions in lifehe enjoys true eternal blissand not others who are ignorant of Himand are addicted to ephemeral pleasures.

This aphorism is explained in the 1stSloka of Srimad Bhagavatam asjanmdyasya yato: Him from Whomthis world has come, by Whom it ismaintained, and in Whom it shall endWho is beyond all that is and is not, as

He alone is the ultimate Knower of all,being perfect in His self manifestation asthe totality of existence, consciousness

and bliss eternal. Him the sages andgods are puzzled to know. But He in HisSupreme Grace ever reveals Himself inthe heart of Brahma who first sings theVeda. But for Him this world composedof three gunas appears as naught likewater looking light. In his revelation, therecan be no deception. His self-effulgencealone dispels all gloom of nescience Himwe deeply meditate upon.

Chandogya Upanishad says (vide23.1 & 24.1): Why Brahman is to be

meditated upon? Because the infiniteBeing is only Blissful. There is no Blissin anything finite, only the Infinite Being isBlissful. Verily, the Infinite Being isNectarine, Blissful and Transcendentalbut the finite is the mortal being.

It is said in Narayana Upanishad:From Nrayan Brahma is born, from himthe prajpati, Indra, eight Vasus, elevenRudras, twelve dityas and all others areborn i.e., He is the Efficient Cause of allof them. Brahmapuran says: Nrayanais only the Supreme God from HimBrahma and Rudra (Shiva) come and Heis the Omniscient God. So this aphorismunambiguously established that theSupreme Brahman is not void,featureless, whereas He is full of non-phenomenal Transcendental dualitiesthus says Sri Rmanujacharya. 2

firznuNm


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Sstrajneyatvdhikaranam

fizuno@@3@@Sstra Yonitvt || 3 ||

Translation : Brahman is to beknown through scriptures. 3

Purpor t : The Shstra viz.Prasthna-traya is only the source ofknowing and realising the Brahman;specially the etymological meaning ofUpanishads. In the Upanishads

mantavya does not mean that theexistence of Brahman is to be reasonedout, it actually means that reasoning maybe resonated to, so far as it is consonantwith the Upanishad or Scriputres, toestablish the existence of God. As it isstated in Mahabharat and in KurmaPuran: Uha or right reasoning is that bywhich we find out the true sense of ascriptural message, by removing allconflicts between that proceeds andwhat follows it. But one must abandon

mere dry discussion. Sutra II.1.11 clearsit, and Sutra II.1.27 affirms that the bestproof of the existence of Brahman, freefrom all objections is revelation that Hariis Sat-chit-ananda Vigraha. He is theMonitor of all souls, He is endowed withall auspicious qualities. He is not subjectto any modifi-cation, yet He is the creatorof universe, therefore, He is to beworshipped.

Some makes an objection so statingthat when Vedanta does not give any

direct order as obligation or prohibitionas such spoken in the Vedic injunction,therefore Vedanta is no use. But they,without having foresight, say so.Whereas, suppose due to sudden deathof a zamindar father unknown about thehidden treasure his son becomes apaupar and so feels miserable but if aforeteller directs him to palce where hisfather has kept the treasure, will he not

possess the treasure and gethappiness? Accordingly when throughthe Vedantic wisdom the Supreme GodWho is the Ocean of Bliss is realised willhe not be free from the triple affliction ofmaya and attain blissful state? The

Taittiriya Upanishad (vide 11.1.2) says:One who realises Brahman,Omnipresent, Omniscient andOmnipotent and accordingly adores Himin the secret cavity of the heart he getshis objects fulfilled viz. he attains the

summum bonum of life.Katha Upanishad says (vide 11.2.9):

To attain Divine wisdom Tarka or dryreasoning or inductive process cannotbe at all helpful in this matter.

Sri J iva Goswami in his Sarva-samvadini although recognises tenpramanas viz. pratyaksha-anumna-shabda-rsha upamna-arthpatti-abhva-sambhava-aitihya-chesta butb h r a m a - p r a m d a - v i p r a l i p s a -karanptava dosharahita-vachantmikah shabda-eva mulampramnam.

Gita (vide XVI.24): TasmtShstram Pramnam

Srimad Bhagavatam (vide X.16.43,44): All glory to Thee, the very Rootof all the means of cognition, possessedof absolute knowledge, the source of allscripture hail to Thee, the presiding Deityof the Vedas. The Bhagavatam (videXII.13.15) is the nectarine ocean of Bliss.

It is the quintessence of all shastrasincluding the Vedanta and Upanishads.He who has tasted this nectarine elixir ofSrimad Bhaga-vatam to his hearts fill, isself-content and has, therefore, no relishfor anywhere esle.3

uNmSamanvydhikaranam

o o@@4@@


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Tattu Samanvayt || 4 ||Translation: Undoubtably Vishnu

is Brahman the Supreme God isestablished by all the Vedas because thatis the unambiguous declartion of all thevalid scriptures. 4

Purpor t : Tu: without anycontradiction, the truth is established inall the genuine literatures consonant withVedas, the self-revealed Truth that is theSupreme Being. With unbiased purifiedmind if one goes through the different

branches of vedic lesson including ofkarma andjnna kndas of its pros andcons there of in all comprehensive waythe Supremacy of Vishnu is established.As the Gopal Tapani says: Vishnu issung, in all the Upanishads. In the Gita(XV.15): I am only the paramount Objectto be known in all the Vedas. I indeed theknower of the Vedas and the Author oftheVedanta. Bhagavatam says: I aloneand nonelse know what is really taughtby the commands and prohibitions laid

down in the karma-knda, what is thepurport of the mantras invoking thecelestials and also whyjnna-knda isextoled but it is to be learnt that all therituals should ultimately lead to Me.Vishnu hi yajnapurushah As I am theDevadideva so in Devatakanda I amonly the Purusha to be invoked. In the

J nanakanda I am only the ultimate Goalof all knowledge. Verily, I am all in all .Further, scriptures enjoin duties toworship Me. Criptically, at times the Vedarefers to the worship of Indra and such

others as God but there too certainsplendour of Me are denoted becausewithout My superintending none of themcan exist. So practically none other thanMyself understand their true meaning. Soall the shastras either directly or indirectlyteach all about Me Who is the ParaBrahman. Brihat Aranyaka Upanishad(IV.4.22): That Mahan SupremeGod,when the Brahman seeks to know

by the study of the Vedas, by studyingthe scriptures, by offerings, bypenance,by observing vow of fasting, Heis the Supreme Resort. The Gita says(vide XV.15): I am the one object to beknown through the Vedas and it is I Whoam the Author of Vedanta and the knowerof it as well. Bhagavata Says (XI.22.28):True spiritual wisdom comes to the jivasthrough My grace alone. Sri ChaitanyaMahaprabhu says: when God bestowsDivine knowledge then only fortunate

jivas can know Him. Further Shruti

says: Yo-asau sarvaih-vedaihgiyatHe is the only Object glorified all throughthe Vedas. Bhagavat says (I.1.2): In thisglorious book, viz. Bhagavat is taughtthe Supreme Religion which is totally freefrom the slightest tinge of all self-deception, not only that herein has beenexpounded that esoteric religion of lovewhich when cultured makes oneself toattain the summum bonum of life. SriChaitanya Mahaprabhus lesson is TheSupreme authoritative source of Divine

Wisdom of the paramount-self is SrimadBhagavat, the quintessence of all thespiritual lessons. He further says (SriChaitanya Charitamrita MadhyaleelaXX.124): Veda teaches three Supremetruths viz. (i) Sambandha Relationshipwith God, (ii) Abhidheya means toattain, (iii)Prayojana highest attainmentof final pursuit of human beings : here toattain Krishna is theSambandha, Bhaktiis the means to attain summum bonumof life. The highest import of Vedicwisdom is to know and devote to Krishna.Bhagavat says (X.14.29): O Lord! Hewho is blessed with the iota of grace fromthe couple of Thy Lotus Feet, is in theknow of Thy Glorious Deeds andQualities, none else can realise ThyGlory even though one may bediscriminating Thy Truth, for a long time,all along through his empiric knowledge.

The Taittariya Upanishad says (II-4.1):The Transcendental Blissful Supreme


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(to be contd.......)

Divinity wherefrom words turn back,together with the mind, not being able toattain. Whereas through the cognitionof soul when one having endowed withintuitive wisdom gets the subjectiverealisation of that Supreme Reality, hesheds fear completely for all time.

Kena Upanishad says (I.4): Whocannot be defined through speech,indeed it is He Who inquires our speech,Him verily know Thou as the Supreme

Truth, and not anything else that men

worship within the range of senses.Speech cannot reveal the SupremeBrahman. He is beyond the speech. Butthe Supreme reveals Himself in thedepths of our inward spiritual life and notin the objective world. 4

F|qnuNmIkshatyadhikaranam

F|qoz|t@@5@@Ikshaternasabdam ||5||

Translation: Although Brahman isas such that cannot be spoken by(empirical) words but He is extolled in theUpanishads therefore He is notashabdam for which ikshateh it is seenthat He is so expressly extolled in theVedic literature. 5

Purport: Here in this aphorismashabdam not expressible by words isspoken that is, as it is said in theUpanishad (Brihadaranyaka III.9.26):That Supreme Being cannot be traced

by the inductive process of not thisbecause He is beyond sense perception,senses are incapacitate to conceive ofUpanishadic wisdom. Sarva vedayatpadam amounti (Katha 11.150): Allthe Shrutis (Vedas) have extolled. But

Taittiriya (II.9.1)Supreme Divinitywherefrom words turn back, togetherwith mind not being able to attain. InKena Upanishad (I.4): He is the

Supreme Being and cannot be given inexpression through speech.Srimad Bhagavatam (Bh.III.6.45):

He is the Supreme Brahman fromWhom the words with their receptiblemind fall back unable to comprehendHim. Whereas (Bh.V.I.27): They (Kavi,Mahavir and Savana) by dint of theirunalloyed devotion became serene anduntainted at heart and they could havethe constant vision of God Who is theMonitor of sentient and non-sentient

benigs and therefore they transcendedall matters concerned with body andmind. (Bri.IV.4.22): Him the Brahmins(Rishis), seek to know by the study ofVedas, by studying sacrifices, byofferings, by penance, by observing vowof fasting. On realising Him mendicantsbecome dovetailed in Him, So SriChaitanya Mahaprabhu says: The

Transcendental Being (Aprakrita) cannotbe apprehended by empiricism. Thus itis concluded that although the SupremeBeing is ashabdam: ineffable should beunderstood that throught empiricism Heis unknown but through unalloyeddevotion viz. through TranscendentalWisdom (Samvit) He is not only knownbut mystic paramabhagavat devoteesextoll His Transcendental Nama, Rupa,Guna and Leela. Yena vrinute tenalabhya To whom He graciously revealHimself he alone can know Him and Healone can speak of Him. 5

T{mznto@@6@@

Gaunaschennatmashabdat || 6 ||Translation: The Supreme Being

Whois extolled in the Shrutis(Upanishads) is absolutely not as suchlike Saguna viz. created Beingpossessing Satva-guna but thatconception is totally erroneous becauseHe is Atma Who is devoid of anymundane or phenomenal Guna. 6


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Samkirtana of the Holy Name of Sri KrishnaSripad B.V. Paramahamsa Maharaj

The Supreme Lord Sri Krishna is theonly highest object of worship. He is theMonitor of the soul, the Lord of thesenses, the Propounder of the Vedasand Saviour and Sustainer of theuniverse. He is the Prime cause of allcuaes. His endless transcendental

qualities cannot be comprehended by theconditioned souls (baddha-jivas). He (SriBhagavan) and His Names are identical.

The chanting of His Sweet Divine Namewithout any offence is known as Bhakti.If we fail to attain Bhakti then certainly wewill be either KarmiorJnaniand runningfor other desires. J agatguru SrilaPrabhupad His Divine Grace Sri SrimadBhakti Siddhanta Saraswati Goswami

Thakur who was the very embodimentof Kirtnaneeya sada Harih has stated in

one place of his Pithy Precepts- If manforgets the eternal Religion Hari-Bhajanwhich brings the highest good in humanlife then we will be eitherKarmi(who runsafter metaphysical or celestial pleasure)or Jnani(who wants to merge himselfwith the Impersonal Brahman), orAnyabhilashi (busy with his hundredsand thousands of selfish desires exceptHaritoshana). So one should alwayschant Harinamam loudly. The principleof the judgment of Suddha-Bhakti

implies the pure intention of doing Hari-Guru-Vaishnava Seva after abandoningall other aspirations of self-gratification.If there remains in the heart of a man todo other things than serving ones truespiritual friends viz. most benevolentGuru-Vaishnavas and the only eternalMaster Beloved Sri Hari, he will not beable to utter properly Harinam. On thecontrary, if somebody goes on chanting

His Holy Name always with a sincereserving mood and at the same timecarefully covets Blessings at the LotusFeet of Sri Bhagavan gradually he willbecome free from the offences againstthe Name. Sri Chaitanya Mahaprabhu,Who is the Redeemer of Kaliyuga, taught

to the world the Universal Religion of SriKrishna Nama Samkirtana. In the firstshloka of His Shikshashtaka, He is citing May the chanting of the Holy Name ofSri Krishna be intensively glorified.

The offences against the Holy Nameare tenfold. (i) To criticise a real Sadhuor Vaishnava who practices single-minded devotion to the Supreme God SriKrishna and who is the deliverer of theworld, (ii) To think that the AbsolutePerson Sri Krishna is different from His

Name and He (Sri Krishna) is equal withother gods or goddesses, (iii) To considerSri Gurudev, the Spiritual Master asmortal being, (iv) To consider SmritiShastra like some ordinary book, (v) Toconsider the Glory of Harinama is merelysome hymns, (vi) To consider the resultof doing Harinama same as the result ofsome Karmakanda performance suchas charity, Yajna, Tapasya etc., (vii) Thetendency to commit sin on the strengthof the Holy Name, (viii) Unmindful whenchanting the Divine Name, (ix) To initiateone with Harinama who is still an anti-devotional minded person, (x)Disregarding the Holy Name even afterlistening the Glory of the same oridentifying the fleshy body with the self.

One must be very careful to be freefrom the offences. Otherwise though onemay go on chanting Harinam eventhousand and thousands of years but


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avail of no good.Hare Krishna Hare KrishnaKrishna Krishna Hare Hare |

Hare Rama Hare RamaRama Rama Hare Hare ||

The Mahamantra is composed ofsixteen words with thirty two letters whichis the deliverer of the jivas from the oceanof the world and confers upon the J ivathe eternal servitorship of Sri Krishna.One must not leave this particular Nama,and chant some other Nama according

to his own will. This is the holy commandof Sadguru and the genuine interpretationof Sattwata Shastra.

A Brahmin Tapan Mishra by name,who was a sincere and earnest seekerafter eternal Truth, approached SriChaitanya Mahaprabhu for learning theSadhya-Sadhana-Tattva. Sri ChaitanyaMahaprabhu advised him, Out of the fourdifferent Means that are prescribed forfour ages of attaining Ultimate End, SriKrishna-Nama-Sankirtana is the mosteffective and the only means in Kaliyugato attain the End; and there is no othermeans of deliverence. This Harinama-Sankirtana produces two-fold benefitsviz. it blesses one who chants and alsothose who listen to. No amount ofausterities, sacrifices and study of theVedanta bring so much pleasure to theSupreme Lord Sri Krishna as done bychanting His Holy Name.

Sri Chaitanya Mahaprabhu practiced

what He preached. In the third sloka ofSikshashtakam He is teaching us thatone must do Harinama with the attitudebeing humbler than a blade of grass andone must have tolerence like a tree. Onemust give due respect to everybody. Theconception of theistic belief of SriChaitanya will be followed by somebodywho is the recepient of His Mercy (Kripa).Sri Chaitanya gave another most

valuable lesson to the world through Hisassociate devotee Mukunda by name.Mukunda had the competency of singingin a sweet and very melodious voice. Heused to sing the Glory of Bhakti while heused to sing among the devotees butwhen he used to go to other school viz.Karmins or J nanins he also used topraise them. So one day whileMahaprabhu called all the devotees oneby one and with Divine vision blessedthem but He didnt call Mukunda.

Mukunda was cryingin a mostmelancholy way. Then all the devoteesprayed to Mahaprabhu to forgive theoffence of Mukunda but Mahaprabhusaid, Mukunda does not deserve MyBlessings as he is a KharjathiaChit-Jada-Samnvaya-vadi (an irrationalcompromiser between Spirit and Matteri.e., between the Eternal Religion ofDivine Love and temporary, vaciliatingman-ade religions of the world) orSubhida-vadi(an opportunist sometimes

advocating the theory of illusion andsometimes glorifying Bhakti in thecompany of devotees, wheneveropportunity occurs).

Srila Rupa Goswami, the greatinstructor of Bhakti-school hasmentioned in the 7th Sloka of hisUpadeshamritam, why there is norelish for chanting the Holy Name? Thesugar-candy of chanting the Holy Name,Form, Attributes and Pastimes SriKrishna finds no flavour or relish in the

tongue embittered by the bile ofAvidyaor nescience. But when the Harinamais taken every day with great gusto itbecomes flavoury and gradually destroysthe root cause of the malady. J ust assugar-candy cures the bilious diseae sochanting the Holy Name of Sri Krishnawithout cessation uproots the

(contd. on page No.18)


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Absolute God Realisationthrough the process of

Vishuddha Bhakti YogaSripad Bhakti Saurabh Narayan Maharaj

He has classified the Vedas, writtenPuranas, composed Maha Bharata,produced Upanishads, Upa-Puranas,Darshana Shastras etc., either by himselfand also through his disciples. Even afterproducing such an enormous amount ofscriptural literature, Sri Veda Vyasa didnot become fully satisfied by thinking that,he has become unsuccessful inproviding the highest literature ofdevotional science, through which onecan achieve the absolute satisfaction ofthe Supreme Lord. At this juncture of SriVeda Vyasas dissatisfaction, His spiritual

preceptor Narada Maharshi arrived to himat his hermitagte of Badarika Ashram,and confirmed that, Sri Veda Vyasa hadnot done full justification for the cause ofthe Supreme Lord and His lovingdevotees. The highest Sweetness(Madhurya) of Lord Sri Krishna, thematchless Prema Bhakti of the Gopikasof Vrindavan, that fully subjugates theSupreme Lord, devotional supremacy ofthe Gopikas, the path of pure devotionShuddha Bhakti etc. were not fully

revealed in Sri Veda Vyasas previousworks. Hence he could not experiencethe fullest satisfaction of devotionalservice.

The quest for the fourfold humanpursuits such as Dharma (piety),Artha(wealth), Kama (desires) and Moksha(liberatioin) shown in the previous booksfail to please the Lord; hence they are

useless in producing the highestsuccess of human life. Krishna Premaor the Divine Love which is available bythe cultivation of Sri Bhagavata Dharma

is comparable to a spiritual touch-stone,whereas the four-fold human pursuitsare so insignificant like a blade of grass.

SRI KRISHNA NAMASAMKIRTANA

Although the present age Kaliyugais an ocean of multifarious evils, a greatvirtue is present in this dark age. Thatis, by the whole-hearted hearing andchanting of Lord Krishnas Names in holyassociation (being free from ten kinds of

offence), all those evils will disappear andthere follows God-realisation. Therefore,the people of other three virtuous yugas(Satya, Treta and Dwapara) desired tobe born in this Kaliyuga. Among all otherKaliyugas, the present one has beenspecially benedicted by Supreme Lord SriKrishna Chaitanya Mahaprabhu, throughthe transcendental Krishna NamaSamkirtana alongwith Krishna Prema,the highest spiritual wealth of the DivineAbode, Goloka Vrindavana Dhama.

Among the 18,000 verses of SrimadBhagavatam, the final verse instructsabout Sri Krishna Nama Sankirtana, toget rid of all kinds of sins and misfortunes,and to reach to the Lotus Feet of theSupreme Lord.

Those who do not listen to thenarrations of Srimad Bhagavatam aremost unfortunate among human beings.

(Contd. from February issue)


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The house-holders who do not possessthe copy of the Crest-jewel scripture, areverily living in hell. If you crave for truewell-being, then quickly acquire the copyof Srimad Bhagavatam, accommodateit in your Pooja-room and honestlycultivate Sri Bhagavata Dharma in holycompany. Due to the deluding anddegenerating effect of Kaliyuga, most ofthe dogmatic religions and their pettythoughts happen to be filled withfanaticism, bigotry, intolerance, violence,

butchery, falsehood, superstition,barbarism, pollution, etc. How can suchinhuman dogmas satisfy the SupremeLord, Who is all-goodness, Well-wisherof all the living beings, the only Object ofpure love, Absolute Truth and the mostmerciful? Other than Sri BhagavatDharma, all other religious andphilosophical systems aim at salvationas their ultimate goal. Most of theirworships arise out of selfishconsiderations such as fear, hope and

gratitude. Fear of, death, disease,suffering, downfall, accidents, calamities,enemies etc., prompt the low class peoleto worship some imaginary God. Thenext category of worshippers areprompted by the hopes of upliftment,promotion, facility, opulence, power,followers, heaven etc. The next classworshippers are actuated by thesentiment of gratitude in return to thefavours shown by the Lord. These arethe three kinds of causes that prompt the

ordinary people to worship God. Theseare quite worthless because they arearised out of some petty causes, as wellas they expect for some or other pettygains in return to their worships. In factthe true worship is motiveless andunobstructible, as it is the eternal functionof the pure spirit, beyond the limits ofmundane time and space. Puredevotional worship of Sri Bhagavata

Dharma is infinite times superior to allthose causal worships, as it aims onlyat the absolute lvoe and satisfaction ofthe Supreme Lord, without expectinganything else in return. The secret of trueworship is that, the individual soulscan enjoy infinite bliss, only when theyare capable of providing the fullestsatisfaction of the Supreme Lord, by thehelp of selfless devotional love.

INFINITE BLISS THROUGHBHAKTI YOGA

Sri Rupa Goswami says about thematchless bliss of devotion,

tz ztz Yzo| TmyNw o: @{uo uOQzz: mou @@

(..u.)Brahmananda is the negative

happiness derived in securing liberationfrom mundane bondage. Devotionalbliss (Bhakti Sukha) or Krishnanandaavailed through devotional cultivation is

infinitely superior to the tiny happiness ofliberation, as it flows from the verySupreme Lord, towards the devotee.

This loving devotion has neither anycause, nor any barriers. Therefore, SriBhagavata Dharma is infinite timessuperior to all the conceivable andperceivable man-made religionsprevalent in this entire world. Theabsolutely selfless, fully dedicated, mostintelligent, highly worthy and exceptionallyfortunate persons alone do observe this

unique religion, although it is open for all.Sri Shukadeva Goswami is such an

exalted soul that, he was absolutelyliberated even from his very birth. He wascompletely detached from everything thatis visible and perceivable of this materialworld. When he was moving away fromthe house and wandering in the forest,he happened to hear the Bhagavata


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verses from the wood-cutters(followersof Veda Vyasa), explaining the boundlessBeauty and abounding Mercy of LordKrishna. This worked like a magical goodthat checks an intoxicated wild elephant.Being marvelled to hear about thetranscendental accounts of the SupremeLord, Sri Shukadevas pure heartadopted sumbission to Lord Krishna andimmediately he rushed back to Sri VyasaMaharshi, to learn all about Lord Krishna.Such are the transcendental Glory of the

Lord, that readily attracts all the liberatedsouls. Lord Sri Krishna is like an infiniteMagnet, while the jivas are comparableto the iron particles, whereas theliberated souls are the pure iron particles,whereas the fallen souls are particlescovered with a huge amount of rust overit. That is why these fallen souls do notfeel the attraction of Lord Krishna.Instead of it, they are attracted by theunworthy material objects of this world,that shall put them to more and more

sufferings. All those who desire toexperience the supreme joy of LordKrishnas attraction should shed off theiraffinity for mundane objects and practisedevotional culture and good conduct inholy association. This process shall helpus in our advancement towards LordKrishna, by saving us from horrible andhellish downfalls in this world of Maya.

GLORY OF DEVOTION

Prema Bhakti or the pure devotional

love alone is capable of influencing LordKrishna. The Lord is not controlled byany other virtue of the living beings. SriBilvamangala, in his devotionalcomposition Sri Krishna Karnamrtiamreveals that, the fourfold human pursuitsremain eager to serve the lovingdevotees, but the pure devotees nevercovet any of them. He prays, Lord, ifour devotional fervour gets matured and

turns into Prema Bhakti towards You,then we will be able to visauliseYourEver-Adolescent and All BeautifulShyama Sundara Form through ourdevotional eyes, the goddess of liberationMukti Devi verily engages herself inserving us with folded hands; the groupof piety, wealth and desirable objectsremain waiting for us, to obey our orders.

One should adopt this highlyenkindled devotion, by discardingmundane enjoyments and renunciation.

Among the innumerable types ofdevotional performances, the chief onesare, hearing and chanting of DivineNames, meditating upon His Form,thinking about His Qualities,remembering His Sports, and regularlylistening, singing and pondering all ofthem with love and affection, by being freefrom mundane attachments. Absolutepleasure of the Supreme Lord is the onlyconcern of pure devotion. All otherhuman activities should be conducive tothe acquisition of this pure devotion, thisis the Bhagavta Dharma. Intensedevotion naturally redeems us from theburden of mundane bondage.

An aspirant of devotion shouldneither too much attached, nor totallyaverse towards the world. Such a personcan adopt Bhakti Yoga and achieveadvancement. Lord Krishna says(Bh.XI.20.27-31) The one who is notattached to the fruitive activities, due to

his firm faith in hearing and chanting aboutMe; who knows that, all the worldlydesires and enjoyments are sorrowful atthe end, yet unable to reject themaltogether; in such a situation firmlybelieves that, devotional performanceswill ultmately provide highest well being;knowing the worldly desires to be evil-productive and decides to discad themin course of time, although accepts them


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in the beginning with a mood of aversion,being unable to discard them outright, andaffectionately continues to worship Mewith steadfast faith. This is known asthe Bhakti Yoga. The one who adoptsthis holy process as told by Me, withsingle minded devotion and keeps onserving Me, in due course of time I willenter his submissive heart and dwellthere; consequently all his worldly desiresshall be rooted out. At that tme, all theknots of his mundane attachments shall

become released, all his doubts becomedispelled, all the actions of bondagebecome reduced, and thereby I shallbecome visible to him as the Lord of theuniverse, through the power of his DivineLove. This process makes My devoteesfully successful. Hence, those who arefully dedicated to Me need not adoptanyother inferior paths such asgnosticism or abnegation. Therefore,we should know that, devotional serviceconducted through the hearing, chanting

and remembering of Lords Names,accounts etc. itself will produce DivineLove, Krishna Prema.

SRI VEDA VYASAS DIVINETRANCE OF BHAKTI YOGA

uOzTz u N umuozDz @Eo m Y ot@@ zoz \y En ufiTmnN@zDu ozDs onNwoYuoz @@

Esz| qtuOzTzq\z @zN\oz uN z ouo@@ { m Nwmz z @uOnoz : zNz @@ uo To NwN Yn\@N uuuo u@@

(.1.7.4-8)Sri Narada advised Sri Veda Vyasa

to compose the crest-jewel scripture

Srimad Bhagavatam, by visualising theAbsolute Reality by the help of devoionaltrance Bhakti Samadhi. SrimadBhagavatam is the super excellentcompilation of Sri Veda Vyasa, for theeternal well being of the entire universe.For the purpose of its compilation, headopted devotional trance, as instructedby Sri Narada Muni, for ascertaining thecharacteristic nautre of the AbsoluteReality and the related principles. Sri

Suta Goswami explains that, SriVyasa Deva fully composed his mindpurified by Bhakti Yoga, and thenvisualised the Supreme Absolute LordKrishna associated with His InternalPotency Svarupa Shakti, and apart fromthe Lord in the back ground, he saw theeclipsing energy external Potency Mayathat presides over the mundane sphere.

(to be contd.......)

A genuine devotee of the Lord, mentioned in the second category is not an aspirant for wealth,luxuries, or name and fame; no, not even for the realisation of any of te five kinds of liberation.

He is exclusively engaged in the contant chant of the Holy Name.The service of theDivine Name is the very essence of his existence.

He never expects anything in return from the Lord."Love is Its Own reward"


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Lod Krishna The Supreme AttractorSrimad B.S. Narayan Maharaj

Sripad J iva Goswami Prabhu, theunparalleled philosopher-Acharya of theGaudiya Vaishnava school has explainedthe meaning of the Name of Krishnaelaborately in commenting the first verseof Srimad Brahma Samhita. He quotedfrom the different scriptures that Krishnais the Supreme Blissful Personality, Whoattracts towards Himself the entireanimate and inanimate beings in all thephenomenal as well as transcendentaluniverse. He is the Prime-cause of allcauses, the original source of everythingthat exists. Among His infinitequalifications and attributes, the universalattraction is the basic aspect of Hischaracter.

Lord Krishna is the Attractor of the

hearts of the liberated souls, just like amagnet strongly attracts the iron free fromcoverings of rust. The Loving devoteesof Krishna are attracted towards Himwith such a strong causelesstranscendental emotional feelings thatthey know no bound or obstacles in thewhole of the universe. The Lord is knownas Akhila Rasamrita Sagara or theinfinite ocean of nectarine transcendentalmellow-qualities. Those pure devoteeswho have realised His Transcendental

eternal Form serve Him in five differentRasas: namely the relationships ofneutrality, that of Santa, servanthood,friendlihood, parent-hood and consort-hood.

Lord Krishnas four special qualitiesover Lord Sri Narayana, are mainlyindicative of His Supreme Attraction overpure devotees. These four special

qualities are, viz., the sweetness of Hispastimes, His Love-dalliance withdevotees, His flute-music and His all-enchanting Beatific TranscendentalForm. He always remains beyond thelimitations of phenomenal time andspace. During His Childhood pranks Hedisplayed the entire cosmic Universe toMother Yashoda, within the tiny cavity ofHis mouth. He protected the people ofVrindaban against the wrath of god Indraby lifting the Govardhana Mountain on thelittle finger of His left Hand, continuouslyfor seven days and nights. The attractionof earths gravitational power becameinsignificant before the Will of theSupreme Lord, the attractor of infinitecrores of universes, His daily VrindavanLeelas with His playmates got extendedto such long ages, as equivalent toBrahmas Night (several multicrores ofyears in human calculation). He beingthe Creator, Assimilator and Regulator ofthe Time, the relativity of worldly timefailed in influencing His trancendentallyprojected Leelas. In spite of being theSupreme Autocrat unconquerable byanybody and everybody. He acceptsHimself readily conquered by thecraftiest, hearty love of His devotees. ByHis own freewill, He undertakes to serveHis devotees, who have unconditionallysurrendered to Him.

The Flute music of Krishna is theDivine Sound, not different from Gayatri,the Vedic-rythm containing the essenceof blissful transcendental knowledge.

This Flute music maddeningly enchantsall the pure souls with loving devotion.Divine music experts like Shiva, Brahma,


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Indra etc. get puzzled and infatuated infinding out the directions of its musicalnotes. Hearing the sound of His Flute,sages get awakened from their age-longspiritual trance. Admiring hearers getfallen again and again into wonderoustrances. The clouds stop theirmovements. Divine dancer Rambhastarted missing her rythemic steps indancing. The River Yamuna startedflowing in the riverse direction. Stonesgot melted, trees started producing

untimely flowers and fruits. Milkmaids ofVrindaban, getting infatuated, left all theirroutine works. Such wonderful is theattractive power of the Flute-music. TheBeauty and Loveliness of Krishna is farmore enchanting than that of cupidmultiplied a million fold. The milk maidsbeing the purest of the loving devoteesof high order, they left all their kith and kinfor the service of their beloved Lord.Visualising Lord Krishnas enchantingform, even the cows, birds, trees and

animals got enraptured.The creator Brahma disclosed the

following facts while praising theSupreme Lord, By the power of HisSupreme Attraction, the Lord Govindacontrols all other gods, who are delegatedby Him with specific powers in theuniverse. Durga, the personification ofthe shadow of thechit-Potency conductscreating, preserving and destroying in thismundane world at His Will. The GodShambhu has been delegated with thepower of mundane ruling and destruction.Ganesha, the god for destroying worldby obstacles, Sungod, the king of planets,and all other delegated entities workaccording to the Will of Lord Krishna. Thenine elements of fire, earth, ether, water,air, direction, time, soul and mind-originate from Him in whom they existand into Whom they enter at the time of

universal cataclysm.Lord Krishna being the Absolute

Attractor, the degree of the power ofattraction delegated by Him in differententities decides their geatness andgravity. Also this quality of attraction aloneis the basis of the creation andmaintenance of the entire cosmos. Thismundane world being the shadowmanifestation of the Super-transcendental Abode of Sri Krishna,complimentary relations between

different objects are established here onlyon the basis of attraction. The strongsentimental attraction between theopposite sexes acts as a basic cause ofprogenition.

In our solar-system, the sunexercises greatest gravitational attractionover all other planets and controls them.Alternatiely, the greater power ofattractiion delegated to whom, alone isresponsible for his being the master ofthe solar-system. On the face of theearth also the buildings, trees, oceans,mountains entire living creations etc. aremaintained by the pull of gravitationalattraction. Irregulation or fall in this powerof attraction can result in the rupture anddestruction of the universe.

The binding force of attractionbetween the molecules is responsible forthe structure of all the materials of thisuniverse-solid, liquid or gaseous ones.

The neuclear attraction on election is the

basis of the structure of atoms.The mundane love or affectionthe

perverted reflection of theTranscendental Love in relation toKrishna, is the attractional forceresponsible for the relation between anytwo friends. Mothers love upon the childis responsible for the bringing up of littleones. But for this parental love, there


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could be no growth of society of livingbeings. Finally the greatest tie of love isfound in the execution of the love ofconsorthood. If this attraction of love isremoved from the world, the wholeuniverse gets turned into an entirelymeaningless affair. All the fallen souls ofthe universe carry away their life inaccordance to the attractions of theirsenses for material pleasures.

Sri Krishna being the AbsoluteAuspiciousness, all pure souls naturally

exhibit the influence of the un-interruptable attraction towards Him.Hence it should be well-noted that thosepeople who have no real attractiontowards the Nectarine Name, Form,Abode etc. of the Supreme Lord Krishna,are utterly unfortunate and offensive at

S

Sri Krishna-Nama-Samkirtana is the most potent, important,and the highest means of attaining Krishna Prema like a Mantra,

imbued with the power of attraction, attracting its desired object,obtainable with great difficulty, even from a great distance.

the Lotus Feet of the Supreme Lord, notto speak of those who are antagonisticto Him. Therefore Srimad Bagavatamhas claimed, what good quality canremain with those persons, who have nodevotion to Sri Hari, the Supreme Person.If any human being shows a slightesttendency of being really attractedtowards Krishna, the sins and impuritiesof his heart, collected from innumerablebirths, get entirely destroyed to make himcompletely free from fears and anxities.Such a beneficial is the Krishna Nametowards jivas.

Alas! The world is speeding towardsdestruction by shooting itself away fromthat Supreme Principle of originalattraction Sri Krishna.

Sri Navadwip-Dham Parikrama


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forgetfulnes of the true nature of our realself and of Sri Krishna.

Namacharya Srila Haridas Thakurwhile explaining the glory of Harinamsaid, As the rising of the Sun destroysall darkness and the nightmares viz.,thieves, Rakshasas, ghosts etc. runaway, as too the rising of the Sun of theHoly Name in the heart of a fortunate jivadestroys all his sin. Even the vilest sinner

becomes an ardent devotee. The manwho chants Harinama loudly does moregood to the world than those whoperform J apa (counting the beads) only.Srila Vrindavandas Thakur, who is theAvatara of Sri Vyasadeva has written inhis Sri Chaitanya Bhagavat the holycommand of Sri Chaitanya Mahaprabhu

is to chant Harinama always at the timeof taking food, going to bed for sleepingor in any position anywhere andeverywhere.

In the conclusion let us pray at theLotus Feet of Sri Sri Nama Prabhu toshower His Blessings on us so that wecan get taste (Ruchi) for taking Harinamaor namaseva. Let us meditate on themeaning of the sloka from theNamashtaka of Srila Rupa Goswami

O Holy Name! All Glory to TheeWho art eternally chanted by the saints.

To confer eternal bliss upon the people.Thou hast appeared before them as theTranscendental Word. Thou destroy allsorts of terrible sufferings of him whohappens to chant even Thy dim-reflectionknown as Namabhasa.

S

(contd from page No.10 )

Sri Chaitanya Math, Sridham Mayapur, Nadia Districi, West Bengal


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He composed the Mahabharata andvividly described the struggle betweenthe two royal dynasties with every detail.But he failed in the essential andfundamental duty of describing thevarious Leelas of the Supreme

Parabrahman, for Whose services heincarnated. He failed to compose theBhagavata Purana, to describe theseveral Avataras, culminating in thecontemporary Avatara of the GolokaLord. This was a serious breach of duty.Having been born for the expresspurpose of expounding and disclosing tothe world grand secrets of the SupremeAvatara of the Sanatana Parabrahman,he failed in such an important duty. Inthe very beginning of the Bhagavata

Purana, we are told how this Sage VedaVyasa became greatly dissatisfied in hismind. Sage Narada came down to him,and enlightened him on the serious actof omission committed by him, andadvised him to compose the BhagavataPurana, and to describe the variousLeelas of the Supreme Lord, so that theymight serve as the basis for thedevelopment of Bhakti Yoga to mankindat large.

At this, Veda Vyasa composed the

Bhagavata Purana. He now heredistinctly tells us in so many words thatSri Krishna of the last Dwapara wasessentially the Sri Krishna of Goloka butnowhere refers to Radha Mahadevi Whowas the chief among the BrindavanaGopis, nor does he give the ordinaryreader to understand that the Gopalasand Gopis of Brindavana came down

from Goloka, with the Lord of Goloka.We are compelled to spell out the realsecret from a few expressions thrownout here and there. But there is oneredeeming circumstance, one silverlining in the cloud, by which Vyasa musthave hoped to dispel our ignorance. He

had previously composed the BrahmaVaivartha Purana, which contains the SriKrishna J anma Khandam, whichexhaustively deals with Sri KrishnaAvatara, though of the Padma Kalpaperiod, which throws abundant light ona proper understanding of our SriKrishnavatara. As I have said oft and on,the Krishnavatara, painted in SrimadBhagavatam cannot be properlyunderstood without reference to the SriKrishnavatara painted in Sri Krishna

J anma Khandam. The one should beread as a supplement to the other. It mayhere be pointed out that severalKrishnavataras have preceded in thepast that the main incidents and Leelasare always the same, though there maybe slight difference of detail. Forinstance, the Krishnavatara of thePadma Kalpa period appears to havebeen only more brilliant and glorious thanthe recent Avatara of the last Dwapara,though the main incident are the same.

These considerations might haveprevailed upon Vyasas while he wroteSrimad Bhagavatam.

We are also told how Vyasa workedup his mind to such a pitch of serenitythat he composed the Bhagavata. SriKrishna Parabrahman was constantlybeshrouded by the Yoga Maya Shakti,which formed, as it were, a curtain withthe Parabrahman screened behind it.

Sri KrishnaSri C. Gopinatham

(Contd. from February issue )


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Swayed by the Gunas, and hencebeguiled by the Maya Shakti ofParabrahma, one can not realise the realand full essence of the Avatara. TheGopika Vastrapaharana Leela and theRasakreeda Leela, enacted atBrindavana, the Dwarakapuri Leelas ofleading a married life with 16,108 Devis,are sufficient to cause mental aberrationsto any superficial reader in respect of thereal nature of the Parabrahman. It istherefore highly necessary that we shouldbe on our greatest guard in interpreting,

grasping, comprehending and digestingthe real significance of this Avatara andHis Leelas. (Sri Vyasadeva clearly saysthat Bhagavata is not to be read but to beheard from the holy lips of a parama-Bhagavata. So ordinary by reading thisbook one cannot understand the ontologywhere full-fledged Goloka Krishna is thematter of realisation. Accordingly Naradaalso knew about Goloka-Krishna as hedisclosed the secret to Vyasa.)

We have seen the announcementsmade by Lord Brahma, the creator, tothe attendant gods, as to the ImpendingAvatara, how Para Purusha wouldmanifest Himself in the house ofVasudeva, along with Lord Ananta, andthe Vishnu Maya Devi. Lord Brahma atonce issued orders to the various gods,to incarnate on earth, for the purpose ofrendering service to the Lord, and assistthis Avatara Purusha in fulfilment of theAvatara purposes.

The question is: What preparationswere made on earth for the Invocation ofthe Supreme Lord from the HigherPlanes, and for His reception andwelcome. This is one of the questionswhich I have addressed myself in theIntroduction. It is not enough, if Brahmawith His attendant gods, goes andformally invites the Lord for an Avatara.

The earth should be brought to a stateof spiritual perfection through the Rishis.

STATEMENT ABOUT OWNERSHIP OF THE GAUDIYA(Rule 8 Form IV News Paper Rules 1956)

1. Place of Publication : SREE GAUDIYA MATH, CHENNAI - 600 0142. Periodicity of its Publication : MONTHLY3. Printer Name : SRI LALIT KRISHNA BRAHMACHARI

Nationality : INDIANAddress : SREE GAUDIYA MATH, CHENNAI - 600 014

4. Publisher Name : SRI LALIT KRISHNA BRAHMACHARINationality : INDIANAddress : SREE GAUDIYA MATH, CHENNAI - 600 014

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Address : SREE GAUDIYA MATH, CHENNAI - 600 0146. Name and address of Individuals

who own the Newspaper /partners of shareholders holdingmore than one percent of thetotal capital : SREE GAUDIYA MATH, CHENNAI - 600 014

I, Sri Lalit Krishna Brahmachari, hereby declare that the particulars given above are trueto the best of my knowledge and belief.

Dated : 1st March 2013Sd/- Lalit K rishna

Signature of the Publisher

(to be contd...)


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But when they are firm inTranscendental knowledge, with theassociation of higher grade devotees, soonthey will realise the beauty, truth andharmony of Transcendental abode, as aresult they are strongly attached to My

Transcendental Beautiful Form, surrendertheir all-in-all to Me. Then they realise thisworld is not independent and is theperverted replica of the spiritual world, andall sentient and insentient beings are relatedto Me, Vasudeva (all things in existencedepend on Krishna for their manifestationand forthwith continual existence in thoseforms). Such person is, indeed a Mahatmanand very rare. Among such rare, Akinchana-Bhakta is the rarest on account of hisspontaneous single-minded devotion to Me.

Please refer Chandogya Upanishad5.1.15; Bhagavad Gita XI.40; VishnuPurana; Padma Purana; Srimad BhagavataX.14.56. 19

The Lord explains the position of thosewho worship the Devas

N{o{o{|or: ozDtzo: @o o us Nwn uo: @@20@@Kmaistaistairhritajnnh

prapadyanteanyadevath |tam tam niyamamsthya

prakrity niyath svay || 20 ||

(Contd. from February issue) uo : =Bound,: =

by their, Nwn =Rajasika and

Tamasika nature or urge of their own fruit-loving nature, or: =being deprived ofMy Transcendental knowledge and steepedin the gloom of ignorance, o{ o{ N{: =arethus thrown into the labyrinth of unsatiatedendless desires of worldly as well as evenof Moksha, oz=they worship,Etzo:=those fruit-giving petty gods for petty fruitsin return for their worship,Es oou=

observing various restrictions.Bound by their Rajasika and Tamasika

nature or urge of their own fruit-lovingnature, being deprived of My Transcendentalknowledge and steeped in the gloom ofignorance are thus thrown into the labyrinthof unsatiated endless desires of worldly aswell as even of Moksha, they worship thosefruit-giving petty gods for petty fruits in returnfor their worship, observing variousrestrictions.

They think that other gods such asShiva and others are more easily propitiatedthan Vishnu or Krishna, to please Whomrequires unconditional and unreserved self-surrender and regular devotional practices.Enslaved by their crippled sensualpropensities, they naturally feel reluctant totake shelter in and worship Me, the Lord ofall lords and the God of all gods.

yyT T{W{ \o:

SRIMAD BHAGAVADGITA

yTyoozD: CHAPTER-VIIurzT: VIJNNA YOGA


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In spite of their desires for fruitiveactions or desires for elevation or salvation,and their non devotional attitude, if they takeabsolute shelter in Me, as the Supreme LordSri Krishna, I release them from their erraticdesires within a short time.

Please refer also Srimad BhagavataIX.21.32; III.32.2; I.2.26; II.3.2-10;V.19.26; Chaitanya Charitamrita Madhya22.35-42.

20

The reward of worshipping other gods

z z o O: uY|ouXZuo @o oY oz ut@@ 21 @@Yo yo ym ym tanum bhaktah

shraddhayrchitumichchati |tasya tasychalm shraddhm

tmeva vidadhmyaham || 21 ||

: : =Whichever,O: =devotee,FXZuo = desires,EuY|o =to worship,

= with faith according to ones ownpredeliction, = whatever, o=bodysuch as Surya or any other god (as alldevatas are My body or are My subtle tinyVibhutis or imperfect transient manifesta-tions), E =I, as Indwelling Guide of all

jivas,utu =make,o L =that very, =faith,o o =in them (in thosegods), EY=unshakeable.

Whichever devotee desires to worshipwith faith according to ones own

predelection, whatever body, such as Suryaor any other god (as all devatas are Mybody or are My subtle tiny Vibhutis orimperfect transient manifestations), I, asIndwelling Guide of all jivas, make that veryfaith in them (in those gods) unshakeable.

Please refer BrihadaranyakaUpanishad 3.7.9; Srimad Bhagavata

I.11.27; II.1.29; 2.5.15. 21 o Ooyoz @oz Y oo: N{ uuou o@@22@@Sa tay shraddhay yukta-

stasyrdhanameehate |labhate cha tatah kmn-

mayaiva vihitnhi tn || 22 ||

O: =United,o =with that, = faith (given by Me),: =he, F|oz =performs, E= worship, o =of that

particular god (manifestation of Mine),oo:=From that god,oz=(he) gets,o=those,N=desires, uuo=granted, Lu =by Me only.

United with that faith given by Me, heperforms worship of that particular god, whois the manifestation of Mine. From that godhe gets those desires granted by Me only.

Here one should understand the godshave no power to confer any boon upontheir proteges, unless they are empowered

by the Supreme Lord Sri Krishna. 22

The rewards of other devatas areperishable and reward of worshipping

the Supreme Lord is attaining Him

Eo oz onz@tztz\z uo O uo u @@23@@Antavattu phalam teshm

tadbhavatyalpamedhasm|devndevayajo ynti

madbhakt ynti mmapi || 23 ||

oz =To those, Ez =short-sighted silly worshippers, = the fruit,oo=of that worship, uo =becomes,Eooo= finite and having an end. tz\:=The worshippers of minor gods,uo =reach,tz =those gods,O: =thewoshippers of My Divine Personality,uo=come, Eu =unto Me.


23/23


(to be contd...)

To those short-sighted sillyworshippers, the fruit of that worshipbecomes finite and having an end. Theworshippers of minor gods reach thosegods. The worshippers of My DivinePersonality come unto Me.

Here, it appears as unjust. As thedevatas are temporary, how can theirworship be permanent and how can theresults of their worship be permanent? Thatis why it is said, the worshippers of othergods are unintelligent.

Whereas the Supreme Lord is Eternalwith Infinite Form, Qualities, Powers andthe worshippers of the Supreme Lord attaininfinite, indestructible results. As a result theworship, worshippers of the Lord alsoeternal.

Great difference in the results ofworship is indicated. 23

Then, why they do not worship theSupreme Lord

EO uO oz : @ \oz @@24@@

Avyaktam vyaktimpannammanyante mmabuddhayah |

param bhvamajnantomamvyayamanuttamam || 24 ||

E: = The ignorant i.e., theimpersonalists,E\o: =not knowing, = My,=Transcendental, =EternalHuman Form, E = which isindestructible, E =and the Supreme,oz =consider,=of Me, E=as

something unmanifest i.e. Brahman at first,E uO= and made manifest afterwardsas human form liable to perish.

The ignorant i.e. the Impersonalists,not knowing My Transcendental, EternalHuman Form which is indestructible and theSupreme, consider of Me as somethingunmanifest i.e. Brahman at first and mademanifest afterwards as human form liable toperish.

Samadhi Mandir of Paramahamsa Parivrajakacharya Tridandiswami (108) SriSrimad Bhakti Siddhanta

Saraswati Goswami Prabhupad

gaudiya math chennai / 'the gaudiya ' march 2013

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