the gaudiya march 2010

8/14/2019 The Gaudiya March 2010

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Vol. LIII No. 7

MARCH 2010


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EDITORIAL BOARD

Editor : Tridandiswami Sri B.V Madhusudan MaharajAssociate Editors : Tridandiswami Sri B.K. Harijan Maharaj

Tridandiswami Sri B.P. Janardana MaharajProf. R.N. Sampath

Sub Editor : Sripad Gauranga Prasad Brahmachari

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After myriads of births, this rarest of the rare birth in human form has

been attained. Though transient and perishable, it affords all that is worthdesiring for. As soon as it is within reach, the wise and the serene loseno time in attaining the Acme of all well-being, viz.,Divine Love , the

Summum Bonum of human life, until death overtakes them at anymoment. That worldly enjoyment can be attainable at any birth is no

denying the fact. (Bh.XI.9.29)

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THE

GAUDIYASpiritual Monthly

Vol. LIII MARCH 2010 No. 7

MANGALCHARANAM

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If you desire to hear, then listen with care and attention to whatthe wonderful poets of ancient times did not take notice of. Thelamp of the moon deserves ever to candidly bear the burden of theadoration of Your moon-like Face by means of the waving light inthe order (as in ratrika-seva).

-Sri Leelshuka Bilvamangala

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MARCH 2010 THE GAUDIYA


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THE GAUDIYA MARCH 2010

Pithy Precepts of Srila PrabhupdO r d i n a r y

philosophies could notbe easily managed byour sensuous exer-tions. But when wehave no support oftranscendent Soundswe are likely to viewthe reading of Vedantain the same light withordinary philosophy

and put it as a convict in the dock to answerthe charges for which it is not responsible.I am going to tell you now a few words onthe Vedanta. My telling craves a reciprocityof your listening to my sound through youraural reception. Sound is the mainsubstratum of the Vedanta which deals witha subject unapproachable by our presentcrippled imperfect senses. The ear cannotwork as a receptacle unless we are willingto admit a sound and this admittancedepends on our taste and previousexperience. This prior experience invitesaffairs within the phenomenal range, but theVedantic sounds, have a different aim. Soa more studied reciprocal situation alone willcrown our efforts with success, in matterspertaining to Vedanta.

Many of our friends pose themselvesas knowers because they have a true tastefor knowledge. To acquire such knowledgethey utilise their senses for creating theirconception of objects and their components.Such knowers claim a subjective positionto consider the synthetic as well as analyticvalues of their determination. The objectsbefore them are known as phenomena whichserve to engage their attention whilescrutinising the causes and the laws of allphenomena by their empiric and intuitivereasonings. This is in other words philosophi-sing the object by mental speculation.

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When the knowledge of a being isrestricted to phenomena, it passes by thename of natural philosophy, but thepsychological dealing with sentimentsdiscloses a branch of knowledge known asmental philosophy.

All the philosophical speculations inconnection with our sensuous perception areno bar to our wrangling over them. Theoutward representations in all cases, ifreasoned, need not exactly identifythemselves with the true objective stand; asfor instance, our impression of a star is muchmore augmented when we are conversantwith the coaching of an adept in astronomyor when scientific methods predominate overour erroneous convictions. The deceptiveoutward manifestations are not necessarilyto be accepted when such delusions aredetected by some deeper activity. Theseeming reasons often carry us in a wrongdirection and we are not favoured with theTruth; and seeming truths though found to beefficacious in particular circumstances showa susceptibility to transformation. So theontology of unchangeable formation shouldnot be neglected for alternative changingfeatures.

The methods of thinking of differentpeople of different countries are not the same.So we cannot expect identical results inphilosophy. Happiness and virtue have beenselected as the essence of philosophic

speculation by both the Hellenic and HebraicSchools; whereas in China they were meantfor the preservation of a loyal society andlocal constitutional Government. The mysticphilosophy of medieval Europe in its differentvarieties has invited apathetic reflection in the

judgement of many thoughtful persons. Theanimistic conception of Persia as well as theimpersonal idea have brought out criticismsfrom Indian philosophers.


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Thus Spake Srila chryadeva

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It is thereforeprudent for all to thinkof God and hiseverblissful mercy withall arduousness. Weshould ponder over.Who am I? Whyhave I come here?Why do I suffer from

so many troubles inlife? These are thequestions that have ever haunted the humansoul. Human life is not meant for materialenjoyment. Realisation of God is possibleonly in human life, which should thereforebe best utilised in search of God Who canbe attained only through service ofSdhumahapurusha.

It has been said by Lord Sri Krishna toHis Comrade Uddhava that,Sdhupurushas are My heart as they donot know anything other than Myself.Without religion people are no better thanbrutes. Dharmena hinah pashubhihsamnh. Real Sdhupurushacannot sittight in his place, he must go out and meetpeople and remind them of the supremeneed of their human birth. Our Governmentshould foresee the real ultimate good of thesociety and should take up this responsibilityof spreading the instructions on spiritualvalues of human birth through competent

persons who have really dedicated their livesfor the spiritual cause of the people.Otherwise the whole machinery of theGovernment will be poisoned by corruption,in spite of their best attempts to fightcorruption. Unless the mind of man isspiritually developed and educated, hecannot be conscious of the corruptionswhich are eating the very vitality of theindividual as well as the entire society.

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Indian people do not live for bread alone.They want religion which is their heritage,which has uplifted them through ages andwhich is capable of protecting them ever,even against the onslaughts of persecutionsand alien domination.

India has now achieved independenceand we must get back theism, otherwise ruinof the whole structure of modern civilisation

may be inevitable.In these anxious days of tension, when

fear and suspicion among the nations of theworld prevails, I appeal to the right thinkingpeople in the language of our Lord SriChaitanya Mahaprabhu to have living faithin God, cultivate love for Him, exploitnone, seek no gain for oneself and giveungrudgingly all the respect due to others.Practise humility and forbearance in onesindividual and collective life, believingthat God lives, rules and guides in everysentient being. Serve God and humanityand thereby endear yourself to all.Establish brotherhood between man andman irrespective of nationality and raceon the basis of equality. No person hasany separate or independent existence ofhis own apart from God. Belief in God isthe only power in our hands which wouldsave us from drowning in this ocean ofmateriality and nescience.

We know that the Vedas constitute

almost all the prevailing Thoughts. We knowalso that the Vedas are the earliest availablerecord of Indian literature and the sourceof all subsequent Indian thoughts, especiallyphilosophical speculation. But most of usmust confess that we have a very vague ideaabout what these Vedas are. We are proudthat the first speculation about the Absolute(Paratattva) arose in them, especially inthe Upanishads, their culminating parts, on


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ALMANAC for the months of MARCH & APRIL 2010

08.03.2010 Mon Appearance of Srila Srivsa Pandit11.03.2010 Thu Ppavimochani Ekdashi Fasting. Next day prana between 5.53

and 9.49 a.m.12.03.2010 Fri Disappearance of Srila Govinda Ghosh Thkur20.03.2010 Sat Appearance of Srila Rmnujchrya and Srila Bhakti Hridaya Vana

Deva Goswmi Maharj22.03.2010 Mon Appearance of Srila Bhakti Vils Tirtha Goswmi Maharj24.03.2010 Wed Sri Rma Navami Fasting. Next day prana between 5.39 and

9.41 a.m.

26.03.2010 Fri Kmada Ekdashi Fasting. Next day prana between 5.39 and9.41 a.m.30.03.2010 Tue Rsotsava of Sri Balarma. Sri Krishnas Vasanta Rsotsava.

Appearance of Srila Vamsivadannanda Thkur and Srila ShymnandaPrabhu. Poornima

03.04.2010 Sat Demise of Srila Krishna Ds Bbji Maharj and Srila Nitai Ds BbjiMaharj

05.04.2010 Mon Disappearance of Srila Abhirm Thkur09.04.2010 Fri Disappearance of Srila Brindvan Ds Thkur10.04.2010 Sat Varuthini Ekdashi Fasting.Next day prana between 5.24 and 9.33 a.m.

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the soil of India. The Upanishads havebeen called the Vedanta. But there is verylittle of what we call systematic thinking, inthem. It was in the Brahma Suras attributedto Sri Vedavyasa that Vedic thinking wasfirst systematised, but it is very difficult tohave a comprehensive view of it as it isconcise, merely suggestive and full ofobscure references to Vedic literature. Theyare mainly a synthesis of Vedic andUpanishadic texts which prove thatBrahman is the one cardinal theme of all

the Vedas. He alone is the Object ofworship and all Shruti Texts prove andpreach Him.

It covers a vast field of human thoughtand Sadhana extending over a very longperiod of human history. Opinions differ asto the age of the Vedas, and of the BrahmaSutras. According to present-day historicalspeculations they cover a period from sixthousand B.C. (according to Tilak) whenthey received final shape, although we

Sanatanists regard them as eternal and evermanifest. Thus arises the difficulty ofinterpreting the Sutras in the right manner,although great Acharyas like Shankara,Ramanuja, Madhva and others before andafter them, have done that in their ownways, mostly influenced by exigencies of thetime in which they appeared. Divergentinterpretations of the Brahma Sutras gaverise to different religious sects in India. Thehistory of Indian religious thought mainlycentred round the Sutras during the last twothousand years. In reaction to its ultimateauthority arose rationalistic Schools whokept scrupulously aloof from them, such asthe Bouddhas, the Jainas and such othersects. But religion without its scriptural basissoon turns into personal ideologies andhabitually degenerates into Pshandamataas the Bhagavata calls it. Or as the Brahma-Sutra says Tarka-apratishthantrationalising cannot be the basis of anyreligion as it has no grounding in self-revealingAbsolute Truth.

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UNIQUE, UNIVERSAL AND SUPER EXCELLENTSRI KRISHNA BHAKTITHE SEED OF SRIMAD BHAGAVATAM

Sripad B.S.Narayan Maharaj

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b) Among The Scholar and Ignorant :

The Lord says, -- Those whosteadfastly serve Me, are to be known asMy worthy devotees; whether they are

aware of My transcendental nature, Mycharacteristics, My Divinity etc., or even ifthey are ignorant about all these details, itmakes no difference. Even withoutknowing about My majestic aspect onemay worship Me and derive My grace andblessings.(Bh. XI.11.33). Sri VishnuDharma also says, -- Just as the firetouched even unintentionally results in theimmediate burning of the objects, similarlywhen Lord Hari is remembered even bypeople of evil disposition, the Lord redeems

all their sins and evils.c) Among the Abnegated and Attached:

The Lord says,--Among those whoadopt the path of devotion, even the mostordinary people who being unable tocontrol their senses, if get attached towardsthe worldly objects, by the influence of Mygenuine devotion they shall be able toconquer all their worldly attachments; whatto speak about My high class devotees!(Bh.XI. 14.17). When worldlyattachments are incapable of defeating the

devotion, then the devotees who adoptabnegated life can become successfulwithout doubt.d) Among the Liberating and Liberated:

The detached and tranquil mindedsaints obviously avoid the worship of allthe demigods and for achieving liberationthey worship Lord Narayana and His otherDescents, without having any kind of envytowards other gods (Bh.I.2.26). The

liberated devotees of Lord Hari practisecauseless devotion towards the SupremeLord by being free from all kinds of otheraffinities (Bh.I.7.10).d) Among neophytes and devotees:

Those who engage in singlemindeddevotion to Lord Vasudeva can easily getrid of their evil propensities of heart by dintof their unflinching devotion, just as thesunshine dispells the darkness caused byfog (Bh. VI.1.3). The Lotus Feet of LordHari are ever coveted by all the great soulsand by demigods. The one who neverdeviates from the service of the Lord evenfor a while should be known as the greatamong dvotees (Bh. XI.2.51).f) Among the realised and eternal divine

associates:The Lord says --- The devotees who

are fully satisfied in My loving service nevercovet for anything else like the fourfoldliberation etc., they never have even aslightest inclination towards the mundaneobjects which are destroyed by the influenceof time (Bh. IX.4.49). The eternal divineassociates also perform devotional service.Sri Brahma informs to the demigods, --- ODevatas! In that divine abode Vaikuntha,goddess Lakshmi associated with her

servant maids arrives at the coral bank ofsweet water lake, in the nearby blissfulbower she performs Pooja to LordNarayana through Tulasi leaves, flowers etc.,meanwhile visualising the reflection of herown beautiful face with curly locks of hair,alluring eyes and nose reflected in the crystalclear water of the lake, she feels as if theLord is affectionately kissing her beautifulface. (Bh. III.15.22)

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(Contd. from February issue)


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3. BHAKTI IN DIFFERENTLOCATIONS:In the fifth skandha of Srimad

Bhagavatam, there is explanation of Lordsworship conducted by various devotees indifferent continents, different planets,different cosmic regions, and even beyondthese locations. This shows the presenceof Bhakti everywhere.

4. DEVOTION THROUGH SENSE-ORGANS:

Lord Hari who transcends thoughtsand words is joyfully worshiped by godslike Brahma through their mental service andverily attained His proximity. This indicatesthat, the Lord is not only worshiped throughsenses like eyes, ears, tongue etc., but alsothrough mind, words and heart.

5. DEVOTIONAL USE OF VARIOUSOBJECTS:

The Lord says, -- The surrendereddevotee affectionately offers Me things likeTulasi leaves, flowers, fruits and water,

which I accept with regard and relish. (Bh.X.81.3, Gita 9.26).

6. DEVOTION THROUGH VARIOUSACTS:

The worthy accounts of pure devotioneven if casually heard, read, meditated,honoured or approved, in turn it purifies allkinds sinners like atheists and traitors.(Bh.XI.2.11). Lord Krishna instructs Arjuna,-- O the son of Kunti, whatever action youdo, whatever food you eat, whatever

sacrifice you conduct, whatever charity youdonate, whatever penance you perform,you offer all such things to Me. (G.IX.27).Further, in the semblance of devotion andin the offensive semblance of devotion, wefind the examples of Ajamila and that of amouse which pulled the wick of a burninglamp in Lords temple to make it brilliantwhich enabled it to be born as the crownqueen of Vidarbha in her next birth.

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7. DEVOTION IN ALL PERFORMANCES:I adore Lord Achyuta, Whose

remembrance and glorification instantly fulfilsall the shortcomings pertaining to theperformances like incantations, rituals, time,place, person, penance, sacrifice etc.8.DESIRED RESULTS THROUGHDEVOTION:

A generous minded person shouldwhole heartedly worship the Supreme LordSri Hari to achieve all kinds of desired resultsin case of absence of desire, desiring allenjoyments, or desire for liberation. Also itis said that, Just as by watering the root of atree all its parts like trunk, branches, leaves,twigs, flowers and fruits get nourished,similarly by worshipping the Supreme LordAchyuta, all other entities get fully satisfied.(Bh.IV.31.12). This shows that, byworshipping Lord Hari, all other demigodsare automatically become worshipped. Thisindicates the universality of Hari Bhajan. Inthe Brahma-Narada conversation of SkandaPurana, -- The Supreme Lord Sri Hari Who

is the holder of conch, disc and mace, whenduly worshipped, all other gods getworshipped, since Lord Hari is the indwellingMonitor of all demigods and of all other livingbeings.BHAKTI IN VARIOUS ACTION,ACTOR AND ACTING:

Bhakti can exist in different kinds ofactions, actors etc., as shown below. In theone who serves the Lord in the said manner(subjective case), in donating cow etc., forthe service of the Lord (acusative case), by

whichever means service is performed(instrumental case), offering whatever objectfor the pleasure of the Lord (dative case),milking whichever cow to offer milk to theLord (ablative case), whoever performsdevotion in whichever land from whicheverfamily (locative case), -- all these entitiesachieve accomplishment and fulfilment by dintof devotion, as per the evidence of thescriptures.

(to be continued)


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MAHBHRATASri M.C.Mahesh


Vikarnas elephant charged on Arjuna,trumpeting its war-cry and thumping theground with its heavy tread. Arjuna shot atthe beast and it fell toppling down, andVikarna jumped from his howdah just intime to save himself from being crushed.

Seeing their wards panic and retreat in fearthe four veterans--Bheeshma, Drona, Kripaand Aswatthama -- entered the fray andkept Arjuna engaged. It was a grandspectacle, and the poet of the Mahabharatasays that the gods crowded the welkin towatch the combat between Bheeshma andArjuna. However, they were all piercedand rendered powerless.

The chivalrous Arjuna decided not toshed more blood and he invoked theweapon Sammohana that would inducesleep. This magical weapon paralysed theKurus and they yawned and slumbered onthe plain. Arjuna blew a triumphant noteon his moon-white conchshell to announcehis victory.

Arjuna asked Uttara to descend fromthe chariot, Your sister asked for the silksof the fallen Kurus. Please go and collectthe white upper-garments of Drona andKripa, and the yellow-silk that Karna iswearing. Aswatthama and Duryodhana are

draped in exquisite mantles of blue.Remove them too, and bring all the silksto me. But do not try to removeBheeshmas long and flowing sash---for allthat I know, he is immune to this weaponand not unconscious.

Uttara collected the upper-garmentsof the Kurus and gave the vestures toArjuna. The Kurus recovered from their

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swoon, and Duryodhana wanted to pursueArjuna.

Bheeshma advised the headstrongprice vehemently:

That would be mere tomfoolery!Accept the fact that you have beendisgracefully defeated. You stripped the

Pandavas of their upper-garments during thegame of dice, and Arjuna has done that backto you. However, he has chivalrouslyspared your life.

Arjuna dressed himself again as aneunuch and took the drivers seat in Uttaraschariot. He asked Uttara to ascend thevehicle, and not breathe a word to Virataabout his valour till the opportune time came.

Meanwhile the victorious Virata hadentered his capital, and was downhearted

on hearing from his daughter that Uttara hadplunged into the Kuru hosts unassisted. Hewas sure that his son was dead, for he knewthe combined might of the Kuru veterans.Much to his astonishment he heard heraldscarry the news that his son was returningvictorious. Relieved beyond expectation hesat down for a game of dice withYudhishthira.

Kanka, my son has vanquished thelegendary warriors whom the very gods

would not dare to face!King, your son is immature and

inexperienced, and could not havesubjugated the Kurus. Perhaps he was thecharioteer for Brihannala -- it is Brihannalaalone who can tackle the mighty Kurus andtheir swarming legions.

You have the temerity to praise aneunuch and belittle the prowess of my son!

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You are impudent beyond tolerance!Virata flung the dice at Yudhishthiras

forehead and blood trickled fromYudhishthiras brow. Draupadi collected thedrops of blood in a vessel, andYudhishthiras sacred blood did not stain thecountry of Matsya.

Virata was intrigued by the behaviourof his queens handmaiden.

Sairandhri, why are you dressing thewound of this sinner?

If a drop of his blood stains your landthere will be no rain in Matsya for an year.Except in righteous battle his precious bloodshould never be shed.

Uttara entered the assembly and washorrified on seeing the wound onYudhishthiras brow. Hearing about hisfathers rashness he requested him to begthe pardon of this righteous man. Virata waspuzzled, but gently sought Yudhishthiraspardon. Virata congratulated his victoriousson, but Uttara meekly replied that a celestialhad won the war for him. He was sure toshow himself up in a few days and Viratacould then acknowledge his gratitude.

Arjuna gave the expensive silks wovenin golden and silven filigree to a delightedUttar. Later, he met Yudhishthira in privateand was incensed on healing about Viratastemerity. Yudhishthira had tried to hide thewound, but the perceptive Arjuna haddiscovered the hurt. Arjuna could never

brook his elders blood being shed exceptin straight battle. He wanted to avengehimself on Virata but a gentle Yudhishthirapacified him saying that the mistake wascommitted in ignorance of his real identity.

A few days passed and Virataconvened a royal assembly. The Pandavasand Draupadi took off their disguises andentered the hall early. They decided to tease

Virata a little, and Yudhishthira dressedhimself in royal robes and sat on Viratasimperial throne. Draupadi was by his sidewith her raven-coloured tresses falling on herazure neck. She was adorned with the mostaesthetic of jewels, and the other Pandavassat around the king and queen.

Virata entered, and was dismayed onwitnessing the blasphemous spectacle.

Kanka, you are impertinent to thecore, he growled I can punish you for

transgressing the codes of behaviour. Youare a mere courtier in my assembly!Not a long while ago you were his

feudatory in Indraprastha, said Arjuna,smiling at a perplexed Virata Will you refusea seat of honour to the imperial monarchYudhishthira, who was worshipped by youduring the Rajasuya?

A thoroughly chastened Virata enquiredcondescendingly Where are his legendarybrothers and the peerless princess

Draupadi?Arjuna introduced himself and the

others to Virata, and the young prince Uttaranarrated to Virata the exploits of Arjuna whohad vanquished the Kurus. Virata formallysought Yudhishthiras pardon for all theindignities the Pandavas and Draupadi hadsuffered for an year and promised to be theirvassal in any future war with the Kurus.

Virata now looked at the charmingprince Arjuna Please accept my dainty

daughter Uttar as your bride.Arjuna replied moralistically I have

taught her singing and dancing, and she lookson me as a tutor. The ancient Vedic moralcode prohibits any union between a studentand a teacher, for such relationships areconsidered akin to incest. She is like adaughter to me, and I accept her as mydaughter-in-law. The young and gallant

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MARCH 2010 THE GAUDIYA 9

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Abhimanyu who has been trained by hislegendary uncle Krishna in warfare will beher bridegroom.

Virata accepted Arjunas idealisticethics, and the Pandavas sent messengersto their friends and relatives for summoningthem to the wedding. They set up camp inUpaplavya, one of the many towns ofMatsya, and the wedding was to becelebrated there.

Drupada came with his sons

Dhrishtadyumna and Shikhandi and the fivesons of Draupadi. From the island ofDwaraka came Krishna, still charming andyouthful, accompanied by Abhimanyu andSubadhra. Balarama and the valorous andtempestuous Satyaki also came as escorts.

In the royal pavilion of Upaplavya,Draupadi and Subadhra sat among theimperial queens. Even as the eternalcompanions Krishna and Arjuna watchedon, Abhimanyu and the petite Uttar were

united in wedlock in accordance with thehoary Vedic rites. There was muchmerriment and light banter in Upaplavya,and this event was a delicious interlude thatpreceded the onset of a sanguinaryholocaust.

There was a feeling of languorouspeace for some time following Abhimanyuswedding, but the mirth did not last for long.The Pandavas and their allies assembled inthe palace of Upaplavya to discuss thefuture course of action. The old war-veterans Drupada and Virata presided overthe assembly. Seated just below the daisthat supported Drupadas throne were thetwo Yadava stalwarts, Balarama andStyaki. Balarama had draped a sash ofblue-silk over his shoulder, and his ploughrested lightly at the foot of his seat. Facingthem and below Viratas throne wasKrishna, the charming sky-blue god of the

high heavens. He wore a small butstunningly beautiful coronet, and had tuckedin peacock-plumes in His flowing hair. Hiseyes were arresting and almost pellucid, andhis nose sharp and straight. Thevicissitudes of time had failed to leavean imprint on His ever youthful face,and He had neither beard normoustache. A garland of wild-flowers andcreepers was strewn around His smoothchest. He was dressed in His characteristicyellow silk, and carried no weapons. The

others were all there clustered around theseheroes: the Pandavas and the sons ofDraupadi, the young and gallant Abhimanyu,and the two princes of Panchala.

Krishna stood up when all eyes restedenquiringly on Him, and addressed the vastconcourse You all know how the crookedDuryodhana cheated disgracefully at dice,and the hardships the Pandavas and theirfaithful queen underwent for thirteen yearsare also known to you. However, we will

still try for honourable peace---let ouremissary plead our just cause in the ancienthouse of the Kurus and secure the patrimonyof Indraprastha for the just and righteousYudhishthira.

Balarama smilingly endorsed Krishnasmagnanimous commitment for peaceYudhishthira was reckless when hegambled at the dice-board, and theKauravas are not entirely to blame. Wecan only plead our cause now, and not

demand back the lost land as a right.Perhaps the elders at court may see sensein our plea and act graciously. A fratricidalwar must be avoided at all costs. For thefolly of a few belligerent cousins, thousandsof innocent soldiers and animals will perishin battle.

It was well-known to Yudhishthira thatBalarama had a soft corner for his favouritepupil Duryodhana. However, there is more

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truth in Balaramas counsel than whatmeets the eye, and this plea for peace isthe central message in this strife-ridden epic.Not surprisingly, the medieval commentatorAnanda-vardhana who composed thefamous Dhvanyloka has stressed that thepredominant sentiment in this multifacetedepic is peace, the teachings of the BhagvadGeeta notwithstanding. The Lord himselffirst tried for conciliation and spokeelequently in the council-hall of the Kurus.

Satyaki was irked by Balaramascallous reference to Yudhishthiraspredilection for gambling, and hotly repliedin defiance Krishna and Balarama haveboth sprung from the same royal lineage---and yet how different they are! KrishnaVasudeva has argued for sweet peace, buthas presented the facts straight. It is wellknown how the Kauravas cheated at dice,and yet Balarama has the impertinence toascribe the sin to Yudhishthiras weaknessfor gambling. Duryodhana will never honour

his commitment and return his ill-gottenwealth. Our ambassador should surelyrepresent our case, but not in meek orcringing terms. Who can meet our frighteningensemble in war---Krishnas bladed discuswill cut whirling through the enemy cohorts.Arjuna, Abhimanyu and myself are uncannyarchers, and there is the redoubtablePradyumna to assist us. The combinedmight of the Pandavas and the Yadavas willbe impossible to tackle.

Drupada was hearing the warlikespeech of Satyaki, and was overtly pleasedat his commitment to the cause of justiceThough appearing to be rash andimpetuous, Satyakis counsel is intrinsicallyworthy of consideration. I will myself sendmy priest to Hasthinapura as our envoybearing a message of peace, but I reallydoubt Duryodhanas intentions. We mustsimultaneously enlist the help of our vassals

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and feudatories, like the powerful Shalyaof Madhra. There are many great heroes likeBhagadatta who look on the fortunes of thePandavas and Kauravas with an impartialeye, and they will certainly support the causeof the party that approaches them first. Thisis in keeping with our ancient martial customand usage. This is not a petty quarrelbetween cousins--all the princes of ourcountry will certainly take sides. Ourmessengers must seek out as many of themas possible, before Duryodhana does.

Drupada was a seasoned statesman,and Vasudeva endorsed his opinion. Hecalled for a dissolution of the council andpassed on the responsibility of conductingnegotiations to Drupada. The Yadavasdecided to depart for Dwaraka, and wouldlater espouse the cause of either warlikefaction as per their individual predilections.There was truth in Drupadas council, as willbe seen later in the epic as to howDuryodhana forestalled Yudhishthiras

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initiatives and enlisted the support of bothShalya and Bhagadatta.The Pandavas and Kauravas began

seeking the assistance of the numerous pettyprincipalities of the land. Both Arjuna andDuryodhana went to Dwaraka to seek theassistance of Krishna, the wielder of thediscus, and other Yadavas. The Yadavaswere a confederacy of many royal housessharing a common parental lineage, and hadonly a titular king. All the Yadava oligarchshad a say in the affairs of the state, and werefree to join either party irrespective of thewishes of their titular king, Ugrasena.Therefore it was incumbent on the part ofboth Arjuna and Duryodhana to meet asmany Yadava nobles as possible personally,and enlist their support. Every noble hadwith him his own personal army, completewith race-horses and war-chariots.Duryodhana reached the island of Dwarakabefore Arjuna, and was escorted toKrishnas inner chambers where the

cowherd of sky-blue sheen was rollingsnugly on his moon-white, fluffy bed.Duryodhana was discreet enough not tohastily wake up the sensitive prince, and saton an expensive couch very near Krishnasbed. Arjuna entered now, and greetedDuryodhana who was his elder. He stoodnear Krishnas Feet, with hands clasped insalutation and meditating on the Lordscelestial grace.

Krishna woke up from His snooze and

looked dreamily at Arjuna and greeted Hisfriend. Perceptively awake of the presenceof another intruder, he turned around andsaw Duryodhana seated near his head.

What brings the two belligerents tothe house of a cowherd?

Duryodhana blurted in anxiously.A war is on the verge of breaking out

between us, and I have come to seek Your

support. You are related to both of us bymarital ties, and I came here first. Therefore,You must fight on my side with all Yourfollowers. Krishna answered eloquently inHis loud-boom voice that was neverthelessas sweet as bird-song.

But I saw Arjuna first, and both of youwill receive My assistance.....

I have decided not to take partpersonally in this war----this is a sacred oath.I will join one of you unarmed, and merely

assist you in drafting manoeuvres andstrategies......The rival contestant can have My army

made up of my personal attendants, knownas the Narayanas. They are almost equalto Me in valour, and their numerical strengthreckons up to one akshauhini.....

Since Arjuna is younger than you, hegets the option to choose first.

Arjuna looked languorously into themysterious eyes of his incomprehensible

friend I would rather have You by my side,though alone and unattended and non-combatant as well.

Duryodhana was intrigued on hearingthe apparently imbecile choice of the stupidArjuna, and with a sense of great relief chosethe army of Krishna that was one akshauhinistrong. (An akshauhini was an ancientbattalion consisting of a fixed number ofcombatants and formed one cohesive unit.It had 21,870 chariots and an equal number

of elephants, three times as many horses asthere were chariots--65,610 in all, and fivefootsoldiers for every chariot--1,09,350 inall. In some of the recensions of theMahabharata, the number of Narayanasgiven to Duryodhana exceeds oneakshauhini--and a fabulous number thatborders on hyperbole is postulated. Thisreckoning is incongruous with the numberpostulated in other places in the epic itself--


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12

like for instance the passages thatdescribe the total strength of the two armies.To preserve consistency I have stuck to themore traditional account.)

The determined prince of Kuru nextmet Balarama and wanted to have his tutoron his side, but found Balarama pensive andtroubled.

Drinking a few draughts of wine fromhis golden jug, the wielder of the ploughanswered A ruinous disaster is on the brinkof occurrence. The earth will reek of bloodand will soak in its sanguinary mire. I askedKrishna to stop the catastrophe but He iscallously looking on, indifferent. I will nevertake sides in any fratricidal quarrel and havedecided to go on a long pilgrimage and prayfor the establishment of virtue. However, Ido bless you this----fight fairly as anychivarous warrior will and obtain repute.

Even Duryodhana was temporarilycharmed by Balaramas aesthetic vision thatwas so much broader in horizon than

Krishnas machiavellian stratagems.The Kuru prince met many moreYadava aristocrats and nobles and enlistedthe support of Kritavarma and his warlikelegions.

Krishna smiled his same old enigmaticsmile and chided Arjuna You are carelessand foolish to the core. You want Me inyour camp sitting idle and gazing dreamilyat you, reminiscing our idyllic past!

Arjuna reminded his companion of the

oft-occurring refrain in this ancient balladWhere righteousness dwells, You takeYour abode. And victory follows Yourmere presence like a shadow..

I am capable of conquering thesedesperadoes single-handed just as You are,and I dont require the assistance of Yourhenchmen. However, I do want You as mycharioteer as You alone can steer any mortalto victory.

Krishna was visibly pleased withArjunas request You have gone to the extentof comparing your prowess with Me! I willcertainly be your charioteer and people ofevery succeeding epoch will hail Me asParthasarathi.

Arjuna met many other Yadava warriors,and his friend and erstwhile student Satyakiwillingly joined him with all his forces.However, a majority of the Yadava heroeslike the two veteran stalwarts Ugrasena andVasudeva, and Krishnas warrior-sonPradyumna, decided to stay away from thecalamitous battle just as the wise andcompassionate Balarama did.

Krishna mounted His gorgeouslydecorated chariot and accompanied Arjunato Upaplavya, to join the Pandavaencampment as friend and adviser.

Shalya proceeded from his country ofMadhra with an army of one akshauhini toassist the cause of his unfortunate nephews.

(to be contd. )


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The Special Characteristics of the AcharyaProf. Sri Nishi Kanta Sanyal

(Contd. from February issue)Those who failing to realise the

spiritual identity of this great Acharya withthe six Goswamins, with Thakur BhaktiVinode and Srila Gaura Kishore DasBabaji Maharaj continue to be opposed toundifferential knowledge will also bedeceived by succumbing to the stratagemsof Maya. Let this be our only prayer at hisholy feet that we may be engaged ingathering offerings for the worship of thissaintly world-teacher who never deceives,by being ourselves sincere.

Just as the fly cannot accommodatethe mountain in its tiny mouth, in like mannerour little mouths are incapable of holdingeven a small part of the glories of theendless excellences of this truly greatpersonage. Yet once the tongue launchesout on the chant of the inexhaustible praisesof Srila Prabhupad it becomes possessedwith an irrepressible urging to sing on forever. And when tasting the elixir of thearticulation of the praises or transcendentalpersonality and being intensely moved by

the chant of his glory, the tongue flings openthe lid of its heat and the judgment is sorelyperplexed in the attempt to pick and chooseamong the priceless gems of theinexhaustible treasuries that burst on theview on all sides, then these words of thefirst poet continually whisper their refrain in

the secret places of the heart. Sri Baladevforges ahead to gain the shores of the Deepsaying to himself, forward and succeedbut the Ocean of the glories of Krishnaoffers no bounds and expands evermore.

Great Acharya, standing on the shoreof the endless expanse of your glory weare feeling only the desire of makingrepeated prostrated obeisances at your holyfeet. May you be pleased to dispense yourcauseless mercy to us.

Obeisance to Sri Gurudeva by whom

the eyes sealed with the gloom of ignorancehave been opened with the spike of thecollyrium of knowledge.

Y

MERCYMERCYMERCYMERCYMERCY

The cycle occurrences of the seasons, supply of ample provisions for meeting thelegitimate needs of humanity, unity, justice, etc., and over and above the appearanceof innumerable venerable saints, the favourites of the Lord to show proper light to us-

fallen children groping in darkness and to lead us to life and light eternal, are nothingbut genuine expressions of His true compassion to us. It is He, Who out of sheerMercy, preserves us-ungrateful creatures, who audaciously question His right to doas He thinks best. The infallible scriptures too, that speak of the Eternal Truth andthe appearances of His Advent, as Plenary and Partial Aspects, are nothing but thetrue expressions of His boundless Mercy to us. The Mercy of the Divine Lord manifestsItself in many ways. If we deeply and with an unbiased mind, study the world andits everyday occurrences, we surely do feel the Merciful Hand of our Maker, Whoguides us-His children blind with lust of every kind.


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STUDENT-LIFEPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

The inmates of a monastery byseeking the voluntary help of everyhouseholder for their institution serve theLord by trying to associate all worldlypeople in the perfectly selfless worship thatis possible only in the monastery. By such

participation in the monastic service all theparticipants are spiritually benefited. Thoseoutsiders who thus participate in theworship of the monastery are soon enabledto realise the fact that their alms are notbeing given to beggars but really to the soleProprietor of themselves and theirbelongings. In this way they gradually learnto regard all their worldly possessionsincluding their bodies and minds as held intrust for the Lord to be used in His service

and for no other purpose. This realenlightenment by means of such spiritualco-operation in due course dawns equallyupon the student and the people at largeby the system of monastic educationconducted under the supreme direction ofreally competent spiritual preceptors.

As soon as a community is blessedwith spiritual enlightenment even to a slightextant its worldly problems tend to besolved automatically and in a manner whichis harmful to none. The soul functionsperfectly on the spiritual plane. As soonas the awakened soul begins to functionon its own proper plane it dominateswithout disturbing the arrangements of thisworld and perfects them in the process.The establishment of this spiritual dominionover the material is the outwardly invisiblerevolution which alone possesses thepotency of bringing about real harmony and

un

out14

(Contd. from February issue) thereby removing all the miseries of this world.Those who are prepared to admit the

transcendental nature of the spiritual will findno difficulty in subscribing to the above view.Secular education misses its object andbecomes a source of further increase of ourmiseries if it minimises the spiritual issue. All

activities, including the education of thepeople, should be subordinated to thespiritual purpose. The service of thetranscendental Lord is the one thing needful.The complete acceptance of this as the onlyprinciple of all conduct is the real summumbonum and the only cosummation that isworth striving for.

Every one who seeks real enlightenmentshould ponder seriously over the propositionthat secular education and worldly activity all

can never enable one to realise the truth. Onthe contrary all secular education as such hasan undoubted tendency of obscuring the truth

just in the proportion of its supposed success.If one believes that he can fly about in the air,move under the water, analyse the rays oflight coming from the remotest stars, predictthe future of everything, his self-confidenceis proportionately increased. He learns tobelieve in his own effort as the means ofincreasing his knowledge and power. But

the transcendentalist knows that suchassurance is an aggravation of the ignorancewhich is the root-cause of all the miseries ofthe sinful state. The person who allows his

judgment to be thus misled by the seductiveforms of worldly facilities promised byempiric knowledge turns out the moststubborn opponent of all spiritualenlightenment. This is the danger and mischiefof secular education and secular living. They


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Si

keep up our belief in the necessity ofworldliness and tend to perpetuate thedelusion that our souls are the denizens ofthis phenomenal world and have no betterwork to do than laboriously building castlesin the air which give no shelter against therain and the wind. If one really desires toescape the consequences of ignorancewhich is at once the cause and the result ofall secular activity he must in the first placeavoid relying on the advice of empiriceducationists.

I say all this with due deliberation beingfully aware that the scientific pedagogues,will point derisively to the present wretchedcondition of India as the logical result of theendeavour to translate the spiritual ideal intoactual practice. My reply to such opponentsis this. The transcendentalist covets neitherthe learning nor the wealth of this world forits own sake. Neither does he absolutelyobject to being poor and illiterate. Heknows that the circumstances in which a

person happens to be placed in this worldare a necessary consequence of his worldlyactivities and are intended by Providenceto cure him of the taste for such activitiesby the bitter experience of theirconsequences. This world is a vastreformatory school for the reclamation ofsouls that are addicted to worldliness.Those who are dull or inexperienced do notunderstand that this is so. It is only suchpeople who seek the help of secular

education which wholly misrepresents theobject of life by recommending the pursuitof worldly objects for the purpose not ofescaping but of enjoying their consequences.But those alone are deceived by thesehollow promises of worldly happiness whoare themselves unduly attached to thepleasures of the senses. It is for this reasonthat worldliness necessarily appears as thesummum bonum of life to such persons.

I do not maintain the opposite view thatthe absence of worldly prosperity isnecessarily a proof of spiritual well-beingalthough their co-existence is neitherimpossible nor rare. But the one is reallydifferent from the other. Worldly prosperityand worldly adversity are indeed theconsequences of worldly activity but it hasnot been given to man to have any controlover the results of his acts. The progress anddecline of civilisation are controlled by apower higher than mans. Man is allowedto speculate on them to his hearts contentbut the string is pulled by Providence andHis ways have been and will ever remainperfectly inscrutable to the little brain of man.

But the soul of man need not wait forhis peace and happiness upon theincalculable pleasure of the power thatmarshals the phenomena of this world. Hecan make himself perfectly immune from thevicissitudes of this world by simply steppinginto his own proper plane. As soon as he

does so he finds everything friendly andintelligible including physical Nature herself.He also understands how he is to behavetowards her. By their fundamentalpostulates the sciences built up by the reasonof man are doomed to grope in the darknessof a perpetual ignorance. But when a manfinds his soul he finds himself face to facewith the Reality which no longer hides itsface from him. He is, therefore, automaticallyfreed from the necessity of always guessing

wrongly. He walks with perfect confidencein the light of his clear vision. It is this realenlightenment which is sought to beproduced by the seminary of the monasterymanaged by persons who themselvespossess the spiritual vision.

Y


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Sri Krishna is the Ultimate Principle (Para-tattva)

These five ultra qualities are (1) thecharacteristic of always existing in onesown proper condition, (2) omniscience, (3)perpetual newness, (4) the possession ofthe full concentrated blisses of existence,self-consciousness and joy, and (5) controlover all success. In addition to the above

fifty-five qualities there are five more to befound in Narayana viz. (1) inconceivablygreat power, (2) a body that accommodatesbillions of worlds, (3) the germ from whichspring all the Avataras, (4) the power ofbestowing salvation to slain enemies and (5)the capacity of attracting those who arecontented with the joys of their own selves.There are four more wonderful qualities inKrishna viz. (1) the surging ocean of themost wonderful and exquisite pastimes, (2)the circle of His beloved ones hallowed by

matchless, delicious love, (3) the profusestrain of the music of His flute that draws toitself the minds of all the dwellers of the threeworlds, and (4) the beauty of His form thathas neither equal nor superior and which isthe greatest marvel to all things animate andinanimate. The difference betweenNarayana and Sri Krishna is indicated bythe epithet vipaschit in the passage of theTaittiriya quoted above. Krishna isvipaschitBrahman. He is superior to

Brahman who is identical with theimmensity of the praises of Krishna thatlights up every place in the form oftranscendental brightness. For this reason

Brahman is specifically defined in the samepassage by the qualities of truth, knowledgeand infinitude. Brahman should not alsobe identified with the Paramtma (theSupreme Soul) which is differentiated bythe words of Sri Krishna Himself in Geeta

(X-42), O Arjuna, what more need I say?A part of Myself entering the boundlessuniverse exists as the Supreme Soul. TheSupreme Soul is the internal, self-consciousregulating principle of the universe. It is oneaspect of Sri Krishna. ThatBrahman is theradiance emanating from Krishna is statedexplicitly in the Brahma Samhita (V.40), --I worship the primal Person Govinda fromWhose radiance has sprung the un-specificableBrahman of the Upanishadswho appears as the unified, infinite, endlessprinciple as different from the billions ofcrores of shining manifestations that arecomprised in the great sphere of theuniverse. The Krika commenting on thissays, In the holy form of Sri Krishna whichcomprises existence, self-consciousness andbliss there exist no such differences as those

between the body and the inhabitant of thebody, between the quality and the possessorof the quality, that are found in the case of

jivas with material bodies. In the Person ofthe Absolute knowledge the Body is thesame as the Possessor of the Body, theQuality is identical with the Entity to which itbelongs. Krishnas Own proper Selfnotwithstanding its specific location andmedium dimension, exists everywhere in allits fullness. The last point is affirmed by theBrihadaranyaka (Ch.V, Purnamadah......). From the plenary Source ofavatrasthe avatrhimself makes his appearancewho also possesses the quality of fullness.By such appearance of the avatrwho isfully divine from the full Source ofavatrasin fulfilment of the lila of the Divinity theSource is not depleted of Its plenarycharacter in any way but retains the qualityof undiminished fullness. Similarly on the

16

(Contd. from January issue)


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cessation of the transcendental activities ofthe avatras there is no increase in thequality of fullness of the Source. TheNarada-Pancharatra contains the following,God has a holy Form of His Own which isfull of the qualities of freedom from defect,omniscience, etc., etc. The Body of God isnot devoid of self-consciousness likephysical bodies, nor is It characterised bythe triple conditions of birth, life and death.On the contrary His Body is self-conscious,free from all material qualities, transcendental

and full of spiritual bliss, or in other words,

every Limb of His is unmixed joy itself. Allthrough there exist no differences asbetween the body and its possessor, qualityand substance, self and nonself, being Itselfthe Supreme Soul.

It will appear from the above that thescriptures declare Sri Krishna to bepossessed of a Body of His Own whichconsists of the principle of existence,cognition and bliss. He is the Supremesupport ofBrahman and He is the Lord ofall those who possess any authority.

Y


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Questions and Answers for a Value base livingSri Gopal Das

18

(Contd. from February issue)Question: Is it not a disgrace if man

equipped with intelligence and power ofreasoning lives like the creature or animals

just eating, drinking, sleeping, procreatingand defending, when he knows that adynamic soul is residing in his body?

Answer: Certainly it is a disgrace. Hehas to transform himself from a human beingto a spiritual being.

Q: How does a devotee treat thehuman body?

A: The devotee treats the body as atemple of God.

Q: Does a man who identifies himselfwith the body, identifying himself with theworst dust bin known to mankind?

A: Yes, and he is also very proud of itbecause the body is his dearest object.

Q: How to prove that the human bodyis the worst dust bin known to mankind?

A: The dust bins you find all over theworld will contain only material impurities.Whereas the human body contains not onlymaterial impurities but also subtle impuritieslike greed, jeaslousy, hatred, lust, anger,cheating, cowardice, cruelty etc., So thebody for a person who identifies himselfwith the body is the worst dust bin knownto mankind.

Q: What else does the human beingwho identifies himself with the body do toruin his career?

A: You have heard about the wastepaper basket. It contains all the wastepaper which is not necessary. Similarly thebrain of such people who identify themselveswith the body has become a waste

information basket full of unworthyinformation collected from his own countryand from other countries abroad, informationwhich will keep you more and more inbondage and attachment. He becomes aslave to the world and its objects.

Q: What sort of information does the

spiritual person collect?A: The sincere and ardent devotee fillshis brain with divine information which he getsafter many years of sincere service to hisbeloved Guru Deva, and goes about in hiscountry and also abroad, to remove all thewaste information collected, by the personswho want to know the truth of life and fillstheir brains with divine information to liberatethemselves and surrender at the Feet of God.The body of such persons get spiritualisedalso and so the body gets transformed into aTemple.

Q: What do the professors in collegesand teachers in schools teach their students?

A: The professors in colleges andteachers in schools in the world are all slavesof their mind and senses. The students inschools and colleges are also slaves of theirmind and senses. So they will teach theirstudents, only slavery, meaning they will teachsubjects which will take the students awayfrom God. Everything they teach willconcern only the perishable body, the world,and objects of the world because they donot know the purpose of this coveted humanbirth.

Q: What does a guru teach hisdisciples?

A: A guru is a God realised soul, whohas mastered his mind and senses, afterknowing the purpose of the human birth. He


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will teach the disciples how to master themind and senses after telling them to identifythemselves with the soul, which is a part andparcel of God. He takes them from the pathof ignorance the path of wisdom, from thepath of darkness to the path of light, andfrom the path of mortality to the path ofimmortality.

Q: How to prove that the body is notan end in itself, but it is only a means to anend?

A: When man himselfe is inventing andmanufacturing machines, all with a purpose,it is crystal clear that God has also createdthis human mechanism which is the greatestmechanism known to mankind with a verygreat sublime purpose. Since man isthoroughly ignorant of the purpose of thishuman body, he treats the body as an end initself and so wants to live and enjoy thefleeting pleasures of the senses, not knowingthat he is living to enjoy only the peal of thefruit and not the fruit itself.

Q: So what does man do to live andenjoy sense gratification?

A: To live he has to take food, to takefood he must have money, to earn moneyhe has to get a job, to get a job he must geteducated and so this cycle goes on and onwith everybody. He does all this to live, getmarried, get children and enjoy life and die,only to be born again as a human being orone among the lower species. What a pity!

Q: Then how will man come to knowabout the purpose of the human birth?A: A brahmin cannot be called a

brahmin only by taking birth in a brahminfamily. Only if the concerned brahmin carriesout the duties of a brahmin, he could becalled a brahmin. Likewise one who getsthe human birth, if he sincerely starts livinglike a human being, displaying his humanqualities, then God will inspire him to know

the truth of life. When man starts to engagehis mind in knowing the truth of life, he willgo to Temples or Ashramas where he willcome in contact with devotees of God, andthey will tell him all about the purpose of thislife.

Q: What does he come to know fromthe devotees?

A: He comes to know that this bodyis not an end in itself. The body is only atool or vehicle. As a knife is useless without

a doctor and a patient and as a language isuseless without a guru and a disciple, thebody which is a vehicle or boat is uselesswithout a driver to drive the boat, to takeyou from one shore to the other shore,meaning from the cycle of births and deathsto Gods kingdom. This is the purpose oflife and to achieve this purpose one shouldbecome a disciple of a God Realised Guru,who will teach you all the intricacies toachieve that end. You are the soul residingin the body and you have to use the body toevolve yourself and get God Realisation.

Q: Everyone is born empty handedand does everyone also go back emptyhanded after death?

A: All those who identify with the bodycome empty handed and go back emptyhanded. Those who identify themselves withthe soul, also come empty handed but theydo not go back empty handed. They goback with their hands overflowing withKrishna Prema.

Q: Everyone is losing every momentof their lives How?

A: If a pot having some holes in it, isfilled up with water what will happen? Thepot gets emptied quickly as water escapesthrough the holes in the pot. Similarly thereare nine openings in our body through whichone is losing energy every moment of theirlives, indulging in sense gratification.


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THE GAUDIYA MARCH 2010n

num

Q: Does an ardent devotee also losingenergy likewise?A: Our Rishis and seers did not lose

energy likewise, they conserved all theenergy to evolve the soul.

Q: The human being is not aware ofsomething which ruins his life. What is it?

A: One who is addicted to alchoholknows fully well that he is going to takealchohol and knows fully well that he willnot be his normal self for a few hours.

Unfortunately every human being is bornintoxicated and mesmerised by maya andso he is not aware of it and hence he identifieshimself with the body and not the soul andruins his life thereby.

Q: The human being is aware ofsomething by which he can get the best outof this human birth. What is it?

A: The human being is aware of thefact that he is equipped with a soul. Thisfact has come to light only after millions ofbirths in the lower species. The lower speciesare not aware of this fact.

Q: Which is the toughest and mostfruitful of all examinations?

A: One can get many degrees in oneslifetime. On the contrary to get GodRealisation one has to take several births.He has to first of all possess the body, bymaking his mind and senses dance to his tuneand then proceed rigorously in the spiritualpath with the help of his beloved Gurudeva.

Q: Who among mankind become thecreamy layer of mankind.

A: Only those who identify themselveswith the soul to reach the ultimate goal ofhuman birth are said to form the creamy layerof mankind. (to be continued)

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

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

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

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

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6. Name and address ofindividuals who own theNewspaper / partners orshareholders holding more thanone percent of the total capital : SRI GAUDIYA MATH, CHENNAI - 600 014

I, Sri Lalit Krishna Brahmachari, hereby declare that the particulars given aboveare true to the best of my knowledge and belief.

Dated: 1st March 2010Sd/- Lalit KrishnaSignature of the Publisher


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y y T T{W{ \o:SRIMAD BHAGAVADGITA

yTyouoyzD: CHAPTER-II

PzT:SMKHYA YOGA

bybette th

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tz | t:Q uz\oz @Yzoz u: | uoeoz @@ 65

Prasde sarva duhkhanmhnirasyopajyate |

prasannnachetasohysu

buddhih paryavatishthate || 65

E = To him ,tz= placidity i.e.Loving devotion having been attained,u: = destruction of ,| =all,t:Q

= triple afflictions (Adhytmik,AdhidaivikandAdhibhautik), G\oz= takes place,Yzo:= with his mindbeing placid, u: = the wisdom,|uoeoz = is fixed in its desired goal(loving devotion) completely, E u =very soon.

To him placidity i.e., Loving devotionhaving been attained, destruction of alltriple afflictions (Adhytmik, Adhidaivik

andAdhibhautik) takes place. With hismind being placid, the wisdom is fixed inits desired goal (loving devotion)completely very soon (without Bhakti onecan not have a peaceful mind). (Ref. Bh.I.2.20) 65

The person who is not attached to

the Blissful Lotus-Feet of the Supreme

Lord suffers.

uo u Mo Y Mo @

Yo: uoo N o: Q@@66

Nsti buddhirayuktasyana chyuktasya bhvan |

na chbhvayatah shntihashntasya kutah sukham || 66

EMo = To one who is not attachedto the Blissful Lotus Feet of the SupremeLord by the ever progressive eternal tie of

Divine Love ,u: = wisdom,uo = isnot there, EMo Y = such a non devotee, = can not meditate on the BlissfulTranscendental Personality of the AbsolutePerson, Eo: =and without such (abovesaid) meditation, uo: = can not havepeace of mind. Eo = For one who isunpeaceful person ,No: = where is, Q= transcendental bliss ?

To one who is not attached to the

Blissful Lotus Feet of the Supreme Lord bythe ever-progressive eternal tie of DivineLove, wisdom is not there. Such non-devotee can not meditate on the BlissfulTranscendental Personality of AbsolutePerson and without such (above said)meditation can not have peace of mind. Forone who is unpeaceful person where istranscendental bliss? 66un

T


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and te

o

ea

Futm u Yo zDuyoz @ot uo r |uu @@ 67

Indriynm hi charatmyanmano-anu vidheeyate |

tadasya harati prajnmvyurnvamivmbhasi || 67

o : = That unbridled mind which,Euyoz = follows,Futm = theunorganised senses,Yo = that areexperiencing the sense objects, oo= that

(mind), uo = takes away, E = thatpersons,r = sense of discrimination,F = like,: = the unfavourable wind, = (sweeps away) the ship, Eu =in the water.

That unbridled mind which follows theunorganised senses that are experiencingthe sense objects takes away that personssense of discriminat ion like theunfavourable wind sweeps away the ship

in the water. 67ot z uTwyou |: @Futmyutsz|o r uoueo @@ 68

Tasmdyasya mahbhonigriheetni sarvashah |

indriyneendriyrthebhyah

tasya prajn pratishthit || 68

z= Oh mighty Armed one (justas your control your enemies with yourstrength, you should also control yourmind), oo = therefore, = (he)whose,Futum = senses, uTwyou =controlled by the genuine asceticism (YuktaVairgya),|: = always, Futsz|: =from their objects and engaged in pureloving devotional service to the BlissfulLord, o = his,r = wisdom,uoueo

= is well established.O mighty Armed one (just as youcontrol your enemies with your strength, youshould also control your mind), therefore,(he) whose senses always from their objectsand engaged in pure Loving devotionalservice to Blissful Lord, his wisdom is wellestablished. 68

Wisdom -- transcendental and empiric

u |o o \Tuo| y @ \Tuo ou u oz z: @@ 69Y nisha sarvabhutanm

tasym jgarti samyamee | yasym jgarti bhutni

s nish pashyato muneh || 69

y = He (devotee) who has engagedhis senses in the service of the BlissfulTransendental Lord, \Tuo| = active and

awake,o= in that spiritual knowledge ofhis own real self and of Godhead,=which, u = is (dark as) night,|o=to all worldly minded people.z: = To asaint (or devotee),o: = who has realisedhis ownself (as eternal servitor) andGodhead, = that worldliness, = inwhich, ou = all beings, \Tuo = areawake (are weltering in the foul sink ofworldliness and hankering after their ownselfish ends are enthralled by maya and are

subject to mundane relativities), u = is(dark as) night. 69

22

(to be contd.)

Pure devotion is selfless; it isbased on the desire for the exclusiveLove of the Transcendental Lord.It is also the natural function of

all the jivas.


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1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

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1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7

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Goddess Tulsi is the representative of the plant life that our Seerschose for us to pay obeisance every morning - a symbolic act ofsuch acknowledgement. To water Goddess Tulsi in the morning ata particular time of sunrise will help the person to start their dayat dawn availing of the freshness of the morning the sun - a pureclean and calm air etc., which are all conducive to good health anda cheerful mind.

Tulsi plants need salt free water, natural manureTulsi plants need salt free water, natural manureTulsi plants need salt free water, natural manureTulsi plants need salt free water, natural manureTulsi plants need salt free water, natural manureand plenty of sunlight.and plenty of sunlight.and plenty of sunlight.and plenty of sunlight.and plenty of sunlight.

With so many stories woven around Goddesses Tulsi to emphasise

her various attributes - the ultimate is the story of tulabhaar whereKrishna is weighed with the jewels of Satyabhama, but a singleleaf of Goddess Tulsi offered by Rukmini is enough to bring thebalance - Krishna and Tulsi are equal.

We need to relate, to communicate,to revere and respect,for,we exist because the TULSI EXISTS.

Come Pick up a sapling of TULSI fromParampara -- Today

Ph: 2499 1516 - Email: [email protected] - www.parampara.org

oy TULSI

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Oh auspicious TulsiI bow to you

My obeisance Oh Goddessbeloved of Vishnu

My obeisance (to you)who bestow Salvation

My obeisance Oh giverof wealth

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SREE GAUDIYA MATHCHENNAI - 600 014, INDIA. Ph : 2835 2081, 2835 2091

ENGLISH PUBLICATIONSPrice Weight in Year ofRs. P gms. Publication

1. Sri Chaitanyas Teachings bySrila Bhakti Siddhanta Saraswati Thakur 17

the gaudiya march 2010

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