gaudiya math chennai / the gaudiya october 2011

8/3/2019 gaudiya math chennai / The Gaudiya October 2011

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THE GAUDIYA 1OCTOBER 2011

THE

GAUDIYASpiritual Monthly

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Vol. LV OCTOBER 2011 No. 2

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I make my humble penegyrical obeisance to that supremely great ManifestationSri Gaurasundar (Sri Krishna Chaitanya) on Whose very Advent, by dint of Sri KrishnaNma-Samkirtana unloked the treasury of the most esoteric Aspect of the unalloyedPrema Bhakti. Here love in-Separtion, the fragrance of which hither to beforecould be smelt by none, nay, its ultraviolet rays did not unfold the Leel of that esotericTranscendental knowledge even upto those who were observing single minded devotionto Sri Govinda (Sri Krishna, the Lord of Love-Transcendent). Alas! What should Ispeak about others like a Karmi, Tapaswi, Meditator,Ashtnga-yogi, Abnegator,self-sacrificer,jnni, a chanter of Vedic hymns and such othersthey by theirrespective prerogative how could have a sight of that aurora radiated from that Supra-Transcendetal Place.

Srila Prabodhnanda Saraswati


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THE GAUDIYA2 OCTOBER 2011

Pitht Precepts of Srila PrabhupdMany apa-

thetic hearts arefound to opposetheism in differentways by theirparticipating in aparticular phaseof epistemology

in which they do not understand the spiritof the transcendental position of Theism inthe Vedanta system.

The short-sighted conception ofImpersonalism offered by the busy mundanephilosophers cannot be relied on when theyhave got no authority to pass any opinionabout transcendence to which they have hadno access. The conviction and experiencestored up in the mundane thesaurus cannotpossibly accommodate the subject-matterof Vedanta which is beyond the realisationof the impoverished senses and no previousexperience could possibly judge the meritswhich cannot submit to the area of theordinary senses.

The Aphorisms of Vedanta do not goso far as to delineate all the ManifestivePhases of the Absolute but give somedirections which find further exposition insupplementary books; so we need notexpect all sorts of perspective views of theTranscendence through the cryptic words

and pithy expressions of the Aphorisms.

We have noticed some abuses amongthe so-called Vedantists when they associatethemselves with mundane thoughts under thepantheistic interpretations of Vedanta. Thepseudo-Vaishnavas, viz., Bauls andSahajiyas together with a section of theSmartas, have shown a degraded phase

in their worldly behaviour based on adistorted view of Vedanta. The veryconnotation of the word Daridra

Narayanaof the altruistic school is a vividillustration of the gross abuse of the Vedanticthought in the hands of naturalists, atheists,sceptics and agnostics who all claim to beexponents of the ideas of Vedanti School.Wherever pure theism is crossed in the notice

a feeling of paramount degradation in theirhearts, intent on defiling the pure devotionof the unalloyed schools. The undigestedfood offered by Vedanta-Darshan will notnourish the intelligentsia, even if they havegot possession of it through their linguisticattainments but vitiated by the contaminationand misuse of foreign ideas.

The ontology view will surely tell usthat Eternal Brahman is the all-PervadingSupreme Cause of all manifestive eternal and

transforming domains. All the Vedanticliterature viz., Shruti, Nyaya, Smriti andPrakarana tend to delineate the Personalityof the Unique Owner of all Eternalmanifestations and their opposites and theconception of his Personality need not bemorphologised by worldly temporaltransforming attributes and at the same timeHe should not be denied His Spiritual Form,Attributions and spiritual eternal innumerabletranscendental Qualities and unending and

unrestricted Pastimes. Owing to Hissupersensuous situation, frivolous attemptsshould not be directed against Him by ouranti-theistic exploitations. He should beapproached through Shruti or pure auralreception of transcendental Sounds whichshould not be confused with mundanesounds which are temporary and meant forthe gratifications of our senses.


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Thus Spake Srila chrya DevaAnanda or Bliss of Sachchidananda

Krishna consists in His relationship withRadha, Who is the perfection of Hladini.As Sri Krishna is the source of all thedivine descents or Avataras of Vishnu, soRadha is that of the Shaktis of the latter.All Lakshmis, or queens, and the Gopisof Vraja are Her emanations. She pleasesand charms Govinda (Krishna) to WhomShe is the only all-in-all. She is the headof all beauties. This conception of Radhais strictly Gaudiya Vaishnavite. It is onlythey who give us the philosophy of the loveof Radha-Krishna by introducing thetheory of Rasa and Shakti in thisconnection. All writers on the love ofRadha-Krishna before Rupa Goswamihave simply described it. It is only Rupawho has given it a solid philosophicalbackground, and added new and sublimeconceptions of love. This he demonstratedin his Bhakti Rasamrita Sindhu andUjjvala Nilamani.

Sri Chaitanya Mahaprabhu, Who isKrishna Himself has come to usmanifesting Sri Radhas relation withKrishna, i.e., as Krishnas devotee thisconstitutes the highest and purest wonderin the self-revelation of Godhood. The

best expression of this relation is revealedin Mahabhava. Thus we see that Rasaraj(Krishna) and Mahabhava (Radha) areonly co-related aspects of the oneAbsolute Whole.

The boys and girls of Vrindavana aredepicted as His loving devotees of thehighest order, who live for Krishna, whowork for Krishna, yearn for eternal union

with Krishna,who have noconcern with thesuper-human orcosmic powersand actions ofKrishna, but lookupon Him as the eternally perfectembodiment of beauty, sweet-ness and love.The Bhagavatam shows that in relation tothese devotees the most glorious attributesof the divine character are exhibited in thatkind of love which they cultivated towardsSri Krishna, and which is superior in spiritualvalue even to the attainment ofmukti.

Not only the mind and heart, but all theorgans of the senses, all the limbs of the bodyshould be saturated with pure emotional love

for the Divine Infinite Beauty of the SupremeSpirit, and this love should be experiencedand enjoyed not only within the innerconsciousness, but also in all the diverseexpressions of His cosmic and super-cosmicplay, and the entire being of the devoteeshould become perfectly spiritual, loving andbeautiful.

This reality of God can only be properlyrealised and appreciated through Bhakti.Knowledge is more remote than realisation.

Bhakti brings not only knowledge but alsorealisation; it is therefore held that Bhakti ismuch higher than philosophic knowledgewhich is regarded as the secondary effect ofit. Bhakti really means to live with God. Thedefinition of Bhakti according to SriChaitanya Mahaprabhu has been given thusin Bhakti Rasamrita Sindhu of Sri RupaGoswami, one of the six Goswamins: that


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Bhakti consists in attaching oneself to

Krishna for His satisfaction alone, withoutbeing in any way influenced by the desirefor philosophic knowledge, karma ordisinclination from worldly things andwithout being associated with any desire forones own interests. Desire for worldlyhappiness or for emancipation is the greatestobstacle to the rise of Bhakti. The termBhakti comes from the Sanskrit rootBhajplus the suffix Kti meaning to serve. Thegeneral rule is that the root and suffix

together form a meaning in which themeaning of the suffix helps to complete themeaning. The loving service of the mostbeautiful personal God is Bhakti.

Sri Rupa Goswami defines it as asingle-minded devotion to the Lord of thesenses with all the senses free from the

adjuncts ofmaya. Both the subject andobject of Bhakti are supposed to possessthe spiritual body of senses to enjoy bliss inconsequence of communion with each otherin fellowship. Bhakti is both means asSadhana and end as Prayojana. Bhaktiis self-sufficient and independent ofkarmaorjnana or of any other practice. Bhaktishould aim at the practice of feeling Godspresence in every moment and every workin a mans life. This is the new techniqueand new philosophy of Sri ChaitanyaMahaprabhu.

There are gradations of Bhakti suchas Sadhana-Bhakti, Bhava-Bhakti andPrema-Bhakti. By Vaidhi-Bhakti(Sadhana-Bhakti) we worship SriNarayana from a distance with awe andreverence.

ALMANAC for the months of OCTOBER & NOVEMBER 201117.10.2011 Mon Disappearance of Srila Narottama Thkur20.10.2011 Thu Bahulshtami. Dipping in Sri Rdh Kund

21.10.2011 Fri Appearance of Srila Veerachandra Prabhu. Demise of SrimadSakhicharan Ds Bbji Maharj

23.10.2011 Sun Sri Ram Ekdashi Fasting. Next day Prana between 5.40and 9.07 a.m.

26.10.2011 Wed Deepvali, Lighting Lamps in Vishnu Temple27.10.2011 Thu SRI GOVARDHANA PUJA. Annakuta Mahotsava, Gopuja,

King Bali Puja. Appearance of Srila Rasiknanda Prabhu28.10.2011 Fri Disappearance of Srila Vsudev Ghosh Thkur

03.11.2011 Thu Gopshtami, Goshtshtami, Disappearance of Srila Gaddhara DsGoswmi, Srila Dhananjaya Pandit and Srila Srinivsachrya

06.11.2011 Sun Utthna Ekdashi Fasting. Next day Prana between 5.48 and

9.29 a.m. Disappearance of Srila Gaura Kishore Ds Bbji

Maharj

09.11.2011 Wed Disappearance of Srila Bhugarbha Goswmi and Srila KshiswaraPandit. Demise of Srimad Bhakti Pramod Puri Maharj

10.11.2011 Thu Concluding day of Chturmsya Vrata, Urjvrata. Rasotsavaof Lord Sri Krishna. Disappearance of Srila Sundarnanda Thkur.

Advent of Srila Nimbrka Achrya. Krtika Poornim

11.11.2011 Fri Beginning of Ktyyani Vrata


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On the other hand, some knownpersons who were supposed to befriendly, became prejudicial towardsKunjada by seeing his serving tendency,his exclusive enthusiasm in the devotionalpreaching, and for the subsequentbestowal of unprecedented benedictionsby Srila Prabhupad to him. But Kunjadacalmly tolerated all of them. Even thoughvarious pricking words of different peoplecaused pain to the heart, being a store-house of extreme tolerance, he did notallow anyone to know about his distress.Such a forbearing virtue of Kunjadacharms and marvels us, even for this day.

On the 18th May of 1920, when theexcavation work of Sri Radha Kunda atSri Chaitanya Math was progressing, SrilaPrabhupad was delivering Harikatha to us.Then suddenly we received a telegramfrom Sripad Yashodanandan Prabhu.When it reached the hands of SrilaPrabhupad, all of us became quitestupefied, as if thunder-struck. On thatnight all of us had shed tears by memorisingthe virtues of Kunjada. As Sri Kunjada

was the main pillar of Prabhupadspreaching mission, it was beyond ourimagination that, what amount of agonyGuruji experienced by this heart rending

event of separation from Kunjada.

Saraswati Jayashree 11th VaibhavaPage 74

After Kunjadas departure to Basra, asper his desire I sent to him some scriptural

books including philosophical books likeAchary Ramanujas Sri Bhashyam etc. Whileremaining in Basra, Kunjada was engaged inreading all these books alongwith otherliterature of Gaudiya Vaishnavism.

12th Vaibhava, Page 100

When Kunjada returned from Basra,Srila Prabhupad proposed that, he would visitSridham Vrindavan, accompanied byKunjada.


After returning from Basra, SripadKunjada reached Dhaka town on the 18thNovember 1921. From Narayanganj SripadParamananda Brahmachari accompanied SriKunjada upto Dhaka. It was on the daywhen the concluding festival of Srila Prabhu-pads Commentary of Srimad Bhagavataverse Janmadyasya yatah... was beingheld at the Jhulan Badi of Kather Pul. SriKunjada arrived there and bowed down to

the Lotus Feet of Srila Prabhupad amidst thatfestival. By the return of Sri Kunjada whowas like life breath of Sri Gaudiya Math, whatamount of joy our distressed hearts

NOTEWherever Srila Prabhupad is mentioned it refers Srila Bhakti Siddhanta SaraswatiGoswami Thakur only, Who is the illustrious Founder Acharya of Parent OrganisationSri Chaitanya Math, of the present Gaudiya Vaishnava Movement throughout the world.

SRI GURU PRESHTHATHE BELOVED OF SRI GURU

Sripad B.S. Narayan Maharaj

(Cont. from August issue)


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experienced, was beyond expression. All

the agony of his separation got convertedinto delight due to his re-association.


The following are the words of SripadSundarananda Prabhu. Mahamahopa-deshak Acharya Panditavara SrilaKunjabehari Vidyabhushan BhagavataratnaPrabhu, who is one among Sri ChaitanyaMath Trustees, the main pillar of SrilaPrabhupads affectionate preaching mission,

the prime architect of Sri Gaudiya MathMission, the present in-charge of SriGaudiya Math; out of his memory, hasprovided a short history of the events thatfollowed from the very beginning of his firstvisualisation of the holy Feet of SrilaPrabhupad.

Sri B.P. Tirtha Maharajs letter

(Published in Gaudiya 13th Volume, page 714)

All Glory to Shree Guru-Gauranga

Shree Madhwa Gaudiya Math

May 23,1935

My dear Kunjada,

Permit me to offer my humbleprostrated obeisances to your Lotus Feetand to those other Mahamahopadeshakas,Upadeshakas, Deshikas and Tattvakovidasthat are always intoxicated with drinking thehoney of the Lotus Feet of our DivineMaster, Om Vishnupad Paramahamsa SreeSreemad Bhakti Siddhanta Saraswati

Goswami Maharaj.Your kind and affectionate note of the

19th inst. is to hand and has not only givenme intense delight but has made an indelibleimpression in my mind that Kunjada who,being nearest and dearest in the inner circleand hence reserved and conservative in theextreme, is also liberal and graceful to thosein the outer circle. Truth to tell, never had

been blessed before with such benedictory

counsels as from the key note of your kindnote. There is a tone of deepest sympathyfor this poor fellow running throughout thisthrice welcome note. It has, therefore, cometo me as a Divine Grace at a time when Iwas in sole need of such inspiration andimmensely delightful benediction. May I,therefore, hope to be favoured with suchinfallible spiritual tonic more often than notfrom your Holiness world-diseased as I am?

- - - - - - - - - - - - - - - - - - - - - -

Kunjada, please excuse me fortroubling you with this plethora ofinterrogations. If I have given my long pent-up sorrowing wounds ventilations to getsome relief at your hands, if thereby I havedone wrong, I again crave your pardon,kind-hearted as you are.

I am affly. yoursSd/- B.P.Tirtha

THE CONCLUSIONNow, the most venerable Sri Srila

Prabhupad has entered into the phase ofdisappearance by assigning us to engage inthe service through the feeling of hisseparation. It is our exclusive duty toremain ever busy in rendering his heartfeltservice. Let the dearest servitors of ourDivine Master provide us shelter, as ourgenuine friends and appoint us in thepropagation of Sri Gurudevas glory. This

itself is our prayer to them. Just before hisdisappearance Srila Prabhupad has givenus clear instructions that, All of you shouldremain united together and spread thedevotional message of Sri Rupa-Raghunathwith utmost zeal. It is a matter of our ultimatedesire to become the feet-dust of thefollowers of Sri Rupa Goswami. With thesole intention of satisfying the spiritual


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senses of the Supreme Lord all of you

should remain united under the guidanceof the chief servitor personality. Ourworldly existence is quite transitory.During this short while, all of you have tosomehow spend the days for the solepurpose of performing Hari Bhajan. Evenagainst hundreds of calamities, hundredsof insults and hundreds of censures, youshould never discard Hari Bhajan. Youneed not become disheartened byobserving that, most of the worldly people

are reluctant towards the accountsregarding the unalloyed service of LordKrishna. Hearing and chanting about LordKrishna is our very own spiritual duty andour all-in-all; dont stop it at any time.Always chant Harikirtan by being humblerthan a blade of grass and forbearing like apatient tree.

Therefore, let all of us remaindedicated to this benedictory instructionof Srila Prabhupad and sincerely engage

ourselves in spreading his message. If weremain committed to the service of SriGurujis lotus Feet, by avoiding all kindsof other desires, then we can remain unitedtogether without any kind of hitch amongourselves. If at all we remain busy inachieving our own real well being, thenhow shall we get any chance to seachothers defects? Srila Gurudeva, as theindwelling guide in our hearts, shall graceus or chastise us, as per our merits. We

are not the masters to grace anyone, or torestrain any others. Whatever charge ofservice Srila Prabhupad has ordained uponus, as per our individual merits, by engagingourselves in them through our thought,word and deed, we can become successfulin life. Only in such a case, we shall beable to become the true servitors of SriGuruji.

Soon after the disappearance of Srila

Prabhupad, we have seen that, differentpersons started exhibiting different type ofmentalities. All these should be carefullypondered upon, as to how much wellbeingis inherent in them. Instead of brightlygloryfying the greatness of Srila Prabhupad,if some of us adopt selfishness and belittlesthe honour of Sri Gurudeva in preference totheir own personal ideology, can it produceany kind of auspiciousness? Not to speak ofauspiciousness, such an act is nothing but

treachery towards the spiritual Master. SrilaPrabhupad has advised the supremacy ofNama Bhajan. Alongwith that, always hehas reminded us about the various offencessuch as disperaging the Spiritual Master andoffence against the Vaishnavas, as the chiefamong the ten kinds of offences. He hasadvised all of us to chant Divine Name withhumbleness more than that of a blade of grass,and with forbearance like a tree, not to seekself-prestige and by giving due respect to all.

The chanting by many devotees joiningtogether is known as Samkirtana. Chantingwithout any kind of offence too is known asSamkirtana. All the branches of Sri ChaitanyaMath are the abodes of Samkirtana. TheSpiritual Master is verily the principal singeror speaker of Samkirtana. All those whoare dedicated and surrendered under hisguidance constitute the true chorus who followhim.

From the very beginning of Srila

Prabhupads preaching activity, up to hisdisappearance from this world, Srila Kunjadahimself was his foremost assistant in fulfillinghis hearty desires. Everyone is aware of thisfact. Prior to his disappearance, whilePrabhupad gave instructions about thevarious services, he offered the entire chargeof missions activities to Srila Kunjada.

(to be contd...)


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The Vaishnavas display the utmosttactfulness in their dealings with this world.They can be mistaken as tactless only bythose who have not given the subject theirclose attention. In fact the Vaishnavas areso tactful that it is never possible tounderstand the full import of their activities.The scriptures declare that the Supreme

Lord Sri Krishna serves everybody inexactly the same way in which He is servedby oneself. The Vaishnava possesses thistact of Sri Krishna. He is the servant of SriKrishna and serves only Him in all hisactivities. He has to do so at all time andunder all circumstances. But in this worldhe has always to deal with persons who arenot at all disposed to serve Sri Krishna.Every fallen soul wants only to serve himself,or, in other words, to enjoy all facilities thatare available in this world for the satisfactionof himself. The fulfilment of this purpose isnot mercifully permitted by Sri Krishnabecause such a consummation would becompletely destructive of the specificexistence of the person as a self-consciousindividual. But as long as the selfishdisposition predominates the fallen soulwants to do nothing that is not in his

judgment conducive to the suicidal goal thathe has in view. Sri Krishna has to dealtactfully with this recalcitrant subject with

the object of correcting his aberrationswithout depriving him of his freedom of will.The work is entrusted by the Lord to Hisdeluding energy who supplies the fallen soulwith the wild-goose-chase occupations ofthis world. Under her able management theindividual soul is convinced that thearrangements of this world are perfectlysuited for the realisation of his selfish ideal

by means of activities in keeping with thisnoble purpose, devised by his own cleverbrain. In fact the deluding power of SriKrishna promises the fallen soul theundisputed mastery over the universe. Thispromise is always dangled by theEnchantress before her victim who is offeredevery form of enjoyment that his paltry

intelligence can conceive in the shape ofrewards of his cunningly devised activitiesfor surmounting an endless series ofobstacles that are placed in the way of hisenjoyments. The fallen soul, however,discovers the worthlessness of worldlyfacilities on attaining the object of quest. His

judgment is, however, always ready witharguments in justification of his activities andsuggesting modifications therein for avoidingany mistakes in future.

We thus see that the judgment as wellas the inclination of the fallen soul are fullymastered by the deluding energy of SriKrishna. But the victim of the deludingenergy suspects neither actual nor possibledeception at the hands of the deludingenergy. He congratulates himself on histactfulness which enables him to use alikehis success and failure for the fulfilment ofhis purpose. He supposes his failures andhis successes as equally helpful to him. Inthis ideal state all failure is cheerfully borne

under the expectation of a grand finalsuccess.

But when we try to analyse the causeof this self-gratulation that everaccompanies the rakes progress of thefallen soul we discover that it is wholly dueto his initial misconception regarding thenature of the goal and its necessity forhimself. The fallen soul supposes himself

Vaishnavas are less intelligent, efficient, learned and tactfulPrabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur


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to be a bundle of passing whims and

caprices and the goal as an everchanginggratification of transitory desires. Histactfulness consists in his obstinate capacityof refusing to be disillusioned by hisperpetual and inevitable disappointments.He supposes that it is his prerogative to beconstantly disappointed and to be theplaying of passion and prejudices. Histactfulness consists in persevering in hisattempt to extract an occasional sip ofquestionable happiness from a formidableconjunction of the most unpromissingcircumstances and discovering onattainment of such modest success that it isnever worth the trouble. The tact of thefallen soul thus plays into the hands of thedeluding energy of God and helps toperpetuate his ignorance and misery whichare the necessary consequences of hisaversion to Truth.

It is no wonder that a person whoprides himself on the possession of this kindof tactfulness should congratulate himself

on his own better luck when he detects theabsence of the qualification in another. TheVaishnava is truly tactful as he alone canclearly realise the mercy and wisdom ofdelusions provided by Sri Krishna formystifying the ignorant and selfish in theabove manner. True tactfulness implies aclear knowledge of ones own capacities,of the goal of ones activities and ofthenature of those with whom one has todeal. The worldling really possesses noneof these requisities. The Vaishnavas have

analysed the present existence of men andother animated beings who pass by thename of sentient objects. This is alsoapparently the goal of the intelectual effortsof man. But it is a goal which has everremained unrealised by the intellectualistswho are never tired of extolling the efficacyof their method in and out of season. Theintellectualists regard themselves as the sole

possessors of intelligence. They affect to

disbelieve any method that does not allowthe place of honour to the brain.

Those who are enamoured of theintellectual method are liable to forget thatthe direction of the intellectual activities ofthe mind requires to be carefully settled beforeany good result is expected from such effort.Intellectual effort may not be always elevatingto a man as a matter of course. Theintellectual expedition of the mind can as welldegrade a man by means of his mundane

affinities. Intelligence can be easily exertedin the wrong cause. People in this world areordinarily employed in procuring thenecessaries (?) of an enjoyable earthlyexistence (?) by the intellectual powers of theirmind. If this does not happen to be the goalproper for such activity much harm results toa person by this pursuit of an impropercourse.

As soon as a person consciouslyexperiences his intellectual awakening in thisworld he finds an occupation for his intellect

ready-made to his hand by the cumulativeexertions of the intellectualists of all pastgenerations. He is presented with the currentmode of such activities. The fashion of theAge is supposed by his well-wishers to havea preferential claim to his allegiance. He isthus as it were huddled into the conventionalposition by those who imagine quitegratuitously that they have been benefittedby the method which they are so anxious toprovide for their protege.

At any rate there appears to be aconsensus of opinion that the rudimentaryparts of the established system which isdevised to furnish the mind with materials forexpediting the acquisition of a standardoccupation for the intellect are indispensableand irrespective of the goal towards which itmay be actually directed.

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


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There is not aHindu who has notheard the name of thistemple. The old andthe young, the male

and the female, the Rajah and the ryot, andthe weak and the stout, all visit this templeout of a religious curiosity. Three hundredand one miles South-West of the Vice-Regalpalace at Calcutta, stands this famous templeclose to the seashore affording an objectfor a telescopic observation to the new-comer on board the ship bound for Bengal!It stands on a platform measuring 20 cubitsin height from the level ofwater. The platform itselfis 375 cubits by 400cubits made of hugestones cemented with a

mortar composed of limeand sand. The templeitself is 92 cubits in heightof a structure purelyIndian. The pilgrim seesits towering head from the distance of 7miles where theshrewed Panda takes arupee from him by showing him the holyChakra. This temple was erected by RajaAnanga Bhimdev about 950 years ago inplace of another one, then in a state of

delapidation. In old accounts we find thistemple styledNiladri or the blue hill. Fromthis it appears that the former temple whichwas probably raised by the emigratingRajah Indradyumna was a blue or darkcoloured one. Otherwise we cannotaccount for the nameNilachala unless wetake it for granted that the name was afterthe Nilagiri Hills, a small range which runs

through this Province from one end to theother. The Utkalakhanda in the Puranas,the Niladri Mahodadhi, and the MatlaPanjee (an account regularly kept by thetemple officers) declare that Jagannath is avery ancient institution amongst the Hindus.Whatever may be the value of the authoritiesquoted, we are inclined to believe that Puriwas considered sacred even at the time whenthe Puranas were written, because we findin Wilsons copy of the Vishnu Purana thatone Kandu Rishi resorted to a place calledPurushottama for the purpose of divinecontemplation. At all events Rajah

Indradyumna, to whomthe whole affair isgenerally ascribed, liveda long time before RajahVikramaditya, the

contemporary ofAugustus Ceasar ofRome. We are sure, thatPuri is not so old asBenaras and Gaya, of

which repeated mention is made in all thePuranas and the Mahabharata, yet it is not aplace of recent origin created after thecommencement of the Christian Era. Wecannot believe that the institution originatedin pure stupidity of the religious sentiment;

for we can not but observe a great deal ofwisdom in the man with whom the idea ofJagannath first originated. We do not professto belong to any of the sects of religion underthe sun, because we believe the absoluteFaith, founded upon instinctive love of Godnatural in all human souls. There are twogreat sects of religion all over the world whofight with each other without any advantage

The Temple of Jagannath at PuriSrila Thakur Bhakti Vinode


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whatever. One of them holds that it is

absolutely necessary to believe that Godis without any form whatever and believersin the form are but idolatrous. The otherclass maintains that God has out ofkindness shown His Form to the pious inorder to be worshipped by them. Both ofthem are wrong, because both of themfight on a purely material point. The mostunsectarian view on the point is, that Godis neither a form nor a formless object butis purely spiritual. Matteralone can be

embrace the idea of form; consequentlyall positive and negative assertions withregard to it must naturally be material.Those who worship theform and thosewho describe God asformless, are bothidolatrous and superstitious, andconsequently can never form an idea ofthe spiritual Deity. Sectarian of the sameclass are expected to hate each other, butthose, who have nothing in common withthem, have no reason for hatred. We

therefore can not like the fanatics of theformless class consider all idols as unsacredand hold the worship of a formless Deity(identifying Him with something like spaceand eternity) to be the natural worship ofGod. We go so far as to maintain that theworshipper of the spiritual God in an idolis infinitely superior to a mere believer in aformless existence who considers thatformlessness is one of the attributes of theSpirit. Spirit is not exactly the oppositeof matter, but it is certainly somethingdifferent from it. It is difficult indeed todecide what is the exact relation of theSpirit to matter, space and time, and it isnot given to us to know. It would indeedbe the height of error to conceive that allthe opposite qualities of matter, space andtime are in Spirit. Hence we must look tosome other attributes for Spirit. Love and

wisdom are certainly spiritual attributes whichare not opposite qualities of matter. Manmust be wise and love God. This is thereligion of the soul. All debates about theessence of God (i.e. God is formless or withform) are but sectarian. Now we allow mento love God wisely, i.e., spiritually whiletheir eyes are on an idol as well as while theyare contemplating an Infinite thing like thespace. When the soul worships, the mind alsofinds an employment. The mind can neverconceive of anything that is not material. It

is therefore exceedingly difficult for man inhis present state to separate himself fromidolatory. What man is obliged to do, is hislotand hence we must put off the meaningof idolatory to some other process.We therefore conclude that he that worshipsthe idol as God (whether the idol beformlessness or form) is idolatrous, but hethat worships the spirit in wise love (howevernear he may be to an idol of form or of no-form) is a worshipper of the Spirit. But we

go further to tolerate all these classes if theybe sincere. God accepts the worship of allthose who worship their highest ideal, whetherit be form, formlessness or spirit, and it isunder some regular processes that the ideaof God becomes purer and purer in everysoul and not by fits and starts. That the manhas no heart for his brother and consequentlyfor God also, who sneers at the highest idealof another behind as idolatrous. A waragainst the idol worshippes either in words

or action is not a crusade but a fit of rash,loveless and ambitious fanaticism of a veryunphilanthropic character. We therefore, withall our due attempts at the spiritualreformation of our erring brothers, tolerateall classes of idolatory from the worshippersof formlessness to the worshippers of man,or matter as God. We are opposed to theatheists alone who live and enjoy for


12/24


13/24


Those who are disposed to listen tothe words of the bonafide teachers of theAbsolute with faith and submission may beled thereby to submit to be enlightened byactually undergoing the necessary course ofspiritual pupilage under the unconditionaldirection of thebonafide spiritual guide (SatGuru). Only those persons, who areimparteddiksha i.e., spiritual enlightenmentby the bonafide spiritual guide, becomethereby eligible under his continuingdirection to entry into the Temple of Vishnufor the purpose of worship. His worship isopen to all persons on the above conditions.The Scriptures forbid the separate worshipof the other gods, who are servants ofVishnu, as being derogatory to the dignityof the worship of Vishnu, the sole Objectof all worship. The other gods should behonoured as servants of Vishnu, but mustnot be worshipped as Godhead.

TheShastrasare of various kinds. Thespiritual Shastras are the only revealedScriptures. They are Rig, Yajur, Samaand Atharva Vedas, the Mahabharata, theoriginal Ramayana, the Pancharatra and allworks that follow them. All other booksare not only not Shastras but constitute the

positive wrong track. The Shastra is so-called because He cannot be challenged,being the revealed Word of Godhead. Hecan be understood only by the method ofobeying the real meaning of the injunctionsto be learnt from the bonafide teacher bythe method that is laid down in the Shastra.The empiric study and teaching of thespiritual Shastras by those who suppose

The Service of SrimurtiPrabhupad Sri Srimad Bhakti Siddhanata Saraswati Goswami Thakur

(Contd. from August issue) them to be on a par with books written byempiricists, are strictly forbidden by theShastras.

The authoritativeness of the Shastrascannot be proved by the empiric method inwhich the consensus of the testimony of thesenses is assumed to establish the truth of a

proposition regarding any mundaneoccurrence. The Absolute is locatedbeyond the scope of the human senses andso the testimony of the senses, on whichthe empiricists rely, is not available for findingthe Absolute. The Absolute reveals Himselfto the senses of the soul by counteractingthe opposition of the superimposedpreventing apparatus of the physicial senses.The Transcendental Sound appearing on thelips of His devotee has power of making

Himself heard by the ear of the soul. Thosepersons who are privileged to hear theTranscendental sound alone possess theknowledge of the Reality which is the onlytrue knowledge. These persons are able toconvey the Truth to conditioned souls bythe process of oral communication. TheShastras, which are symbolised recordsof the Transcendental Sound, are notintelligible till the contents are heard inthe form of articulated sound from thelips of self-realised souls. This is the oneprocess of the Descent of the Absolute tothis mundane plane. This process is partof the Vedic Revelation. There is no othermethod for approaching the Absolute. Thisnegative testimony to the authoritativecharacter of the Scriptural Records is inkeeping with the requirements of empiric

judgment. To this is to be added the positive


14/24


testimony of a long series of self-realised

souls who have attained spiritualenlightenment by following the Scripturalmethod. The more one devotes his unbiasedattention to the arguments and recordedexperience of this large number of pure soulsthe balance of probabililty is discovered tolie towards convinced faith in theauthoritative character of the Scriptures andtheir being identical with the Word, Who isGod. It is only by submissive enquiry forthe purpose of offering ones unconditional

and exclusive service to the Absolute and tonothing else that the Mercy of the Absoluterequires to be solicited. Empiric arroganceis akin to the ridiculous, immoral, ungrateful,irrational attitude of the grain of sand on thesea-shore aspiring to carry in its pores thegreat ocean whose tiny constituent it is. It islack of humility before the Absolute that isresponsible for our being saddled with theparaphernalia of the conditioned state for theelaborate display of our self-elected folly.

TheShastras are identical with the Masterand reserve the right of being not exposedto the limited mentality of man if He isapproached by the challenging empiricmood. Godhead is Autocrat and HisAuthority is above all challenge. His OwnWord is His sole testimony. Spiritualenlightenment is a matter of Grace, not ofright. To realise that this must be so is theonly proof of the possession of real sincerityof disposition. But such disposition towards

the Absolute is also the gift of the causelessMercy of the Absolute Himself.

There are no disruptive differences onthe spiritual plane where the Absolute iseternally self-manifest to the uneclipsedcognition of the infinity of His servitors.

Those interpretations that deviate from the

line of vision of the Absolute produce

-

discord and multiply differences only among

those who are wanting in real sincerity of

the unconditional serving disposition. The

only way in which the doubts and difficulties

of a conditioned soul may be removed is

patient and loyal solicitation of the causeless

Mercy of the Absolute for removing ones

duplicity and irrational arrogance. The Wordof the teacher of the Absolute Truth is truerthan the Earth and the Heavens and has tobe received as such if His true meaning is to

be realised. This is the teaching of all therevealed Scriptures. Worldly knowledge isnot a help but is often a positive hindrancein the quest of the Absolute. Neither is theAbsolute to be found by discarding the rightuse of ones cognitive faculty. Noreferendum to any number of unenlightenedsouls can help a person or community toobtain the sight of Godhead.

The Absolute cannot be known by anymethods of aspiring endeavour that are

familiar to philosophers and scientists whomeddle with physical Nature. The onlymethod is to wait for the Agent of theAbsolute to take the initiative and to pray tobe able to recognise him when he actuallydoes appear on this mundane plane. TheAgent of the Absolute can alone remove ourignorance of the Truth Who is eternallyrevealed to this world by the spiritualShastras in the Form of the TranscendentalWord. The Agent of the Absolute will

announce himself to who-so-ever theAbsolute is pleased causelessly to manifetHimself. Those who do not obtain HisMercy are the only unfortunate persons. Butthose who are prepared to hope and waitfor the Pleasure of the Absolute are well-advised and will one day obtain Hiscauseless Mercy as promised by the

(Contd. on page No.18)


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Vaishnavism is pre eminently thereligion of transcendental Love. Itembodies the essence of all philosophiesnay it is the highest of all. It is a religion oftotal self abnegation and of absolute self-surrender to that Supreme God-head inWhom we move, live and have ourbeing. It is the realisation of the sublimest

aspirations of the soul. By embracingVaishnavism and by living up to its nobleprecepts, a man, whatever be his caste,creed or colour, reaches the highest goalby slow but sure and sometimesunconscious steps. And what is true ofman is of course true of woman too. Nay,Vaishnavism is peculiarly adapted to eventhe soft and tender nature of woman. Forit is essentially a religion of lovingtenderness, sweet love, and celestialmercy. A man must entirely kill the beastin him and thoroughly divest Himself ofhis awkward masculine sternness orfeminine bashfulness, before he can be atrue Vaishnava. It is indeed the highestprivilege of man to be able to call himself aVaishnava. To be a true Vaishnava is tosee God, to love God and to enjoy holyand blessed communion with God in hisown eternal nature. A Vaishnava stands toGod in the most endearing of all relations.In the highest stage of Vaishnavism, the

devotee approaches his Beloved One, notas the servant approaches his master, noras the son approaches his parent, nor asthe disciple approaches his preceptor, noras the friend approaches his friend, but asthe bride approaches the bridegroom oras the sweetheart approaches the loverwith all confidence.

To a Vaishnava Godhead is the

nearest and dearest of all beings. AVaishnava is never happy unless and untilhe beholds the cherished idol of his heartface to face and indeed in all thingsapparently great and small, in all mattersseemingly momentous or trifling. To aVaishnava his Lord is the only doer, the onlygiver and the only saviour. He is the cause

of all causes, the fountain of all delights, thelife and light of all he sees. A Vaishnavaknows and believes that from one stand-point God Almighty is Immanent withinnature and that nature has no existence apartfrom that of God. He is the indwelling spiritof all for the benefit of the physical andmental exertion of the people of the worldandeven what is called matter is but a grossmanifestation of the pure and supremeDivine Essence.

From another stand point, he sees thatGod is extra-cosmic and though nature orthis phenomenal universe is liable to beannihilated, as is the case at Maha-

pralaya or at the time of universaldestruction, He, although full of bliss Himselfeternally rejoices in the company of Hisbeloved devotees in the abode of supremebliss, called in mystic language the Goloka.It does not matter whether Goloka be aparticular locality or peculiar state ofconsciousness. For, in both cases, the happy

transcendental consummation is one and thesame.

Vrindavan is another term used todenote the fascimili of Goloka on the earthand the mystic dance of the Gopees withSree Krishna, notably known as theRasa

Leela typifies the blissful communion of theHarmonising Energy followed by unfetteredlittle souls in the form of milkmaids with the

Vaishnava and VaishnavismSri Visweswar Das


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Divine Spirit. What that Rasa or blissful

communion is can never be conceived byone unless one attains the requisite amountof spiritual culture. Suffice it to say, thatthe Vaishnava delights in calling his God-head, Sree Krishna. He knows that SreeKrishna is properly speaking, One Whoattracts towards Himself the minds of all.Thus Sree Krishna is the Universal SpiritWho lives in and through Eternal nature. AVaishnava, however, knows full well thatGod-head is not merely a spirit, but is theloveliest of all beings, the most charmingpersonality, ready to satisfy the reciprocalyearnings of those who long to serve Himas the Entity. The Vaishnava affirms thisCharming God-head to be Sree Krishna.Ordinarily, however Sree Krishna isconsidered by philanthropists as theEmbodiment of the highest perfectionsrepresenting in the most striking manner theseemingly harmonious but reallyincompatible blending and development ofJnana (knowledge), Karma (work),

Yoga

(spiritual communion) and Bhakti

(devotion or love). He is the central figurein the famous Hindu Epic, the Mahabharata,as well as Srimad Bhagavatam gatheringround Himself all the interest contained inthose grand works of Veda Vyasa. ThisSree Krishna, is the ideal of true Vaishnavas,though the books differ in their opinionwhen they take up different aspects of

Rasa. Sree Krishna the highest spiritualKing, Sree Krishna the highest spiritualHero. Sree Krishna the transcendental

Imperial Autocrat or Despot, Sree Krishnathe Expounder of the Universal Religionembodied in the Geeta is the God of thetrue Vaishnava. To a true Vaishnava SriKrishna is also exquisitely charming asbeing the darling of Nanda and Yashodaas being the playfellow of Sudam,Sreedam and others, as being the sweetlover of Sree Radhika, and a host of otherconfidential Gopees. To a true Vaishnava,

Sree Krishna is all love, all smile, all bliss,

to see Him, to love Him and to make a totalself surrender to Him for time and eternity.To enjoy the beatific vision of this God oflove, the devotee must eschew as ameddler and enjoyer of all earthly desires,all consciousness of knowledge, strength orpower all mundane and transitory.

In seeking his beloved God, theVaishnava must forsake not only his own

Bhukti or enjoyment, but alsoMukti orsalvation. His love of God-head must belove for His sake, wholly independent ofany selfish motive or object. The highestembodiment of this love refined and Freefrom Passions dross is Sree Radhika, themystic consort of Sree Krishna,representing theAnanda or HarmonisingEnergy of Him. It is by virtue of this HladiniShakti, otherwise called Sree Radhika thatGod-head is capable of being pleased andpleasing others in their transcendentalsubstance.

(to be contd. .....)


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An extremely fortunate muslim devoteeSri Gopal Das

I am quoting an extraordinary incidentwhich happened in Sri Radha GovindaDev Temple a few hundred years ago. Amuslim gentleman having come to Sri DhamVrindavan, wat attempting to get a jobsomewhere, so that he can maintain himself.As Vrindavan is a most Holy Dham, full ofTemples, he went to many Temples tryingto get some menial job in some Temple.As he was a muslim, no one was preparedto give him a job. Finally by Gods grace,the Goswami of Sri Radha Govinda DevTemple agreed to employ him as awatchman in the Temple. There were alsotwo other watchmen in the Temple. So noweach of them had eight hours of duty toperform each day, either during the day orduring the night. After a few months ofduty, he got attached to the work he wasdoing. He was not satisfied with the eighthours of work he was doing. Even afterhis duty was over, he went out of his roomto see whether the other watchmen weredoing their work properly. Since he wasalone, he spent all his time day and night,thinking of the Temple, to see that no thefttakes place and though a muslim he waspolite and was talking with reverence tothe Devotees who come to the Temple forDarshan. So the Devotees liked themuslim watchman. Even after his dutyhours he used to go round the Temple tosee if everything was a alright. In short hebecame more and more attached to theTemple and he was thinking of the Templeday and night.

Lord Krishna and Radhaji werepleased with the watchman, since he was

devoting almost all his time in thinking of theTemple and so They wanted him to haveDarshan of their Rasa Leela. One day whilehe was on night duty, he had Darshan of Lordand Radhaji, coming out of theTemple atabout mid night. It was a fullmoon night. Thewatchman with all eagerness and reverence

followed Them to a distance and stoppedwhen he was about to reach the bank of themost Holy Yamuna river. When he wasabout to reach the bank of the most HolyYamuna, he did not want to proceed furtheras something was preventing him from goingfurther. There the watchman could see verymany Gopis waiting for Lord and Radhajito come. After Lord and Radhaji reachedthat Sacred Place, the most Holy Rasa Leelastarted. The watchman was overwhelmed

with intense happiness, the like of which hehad never experienced, because he washaving Darshan of Lords Leelas which evengods are longing to have Darshan. Flowerswere being showered from heaven. All thisthe watchman was very much fortunate tohave Darshan.

After a few hours Lord and Radhajireturned to the Temple, the watchmanfollowed way behind. It was about threeoclock in the night. Everyday the first Puja

in the temple starts at 4.00 a.m. in themorning. So as usual Devotees startedcoming to the Temple to attend the Puja.When the Puja started the Devotees startedringing the bells as was being done during allPujas.

The watchman who had never enteredthe Temple for many years, entered thetemple and started scolding the Devotees for


18/24


ringing the bells and creating noise. Thewatchman was scolding them because Lordand Radhaji have just returned from sacredRasa Leela and were taking rest and theringing of bells disturbed Them. TheDevotees complained to the Goswamy allthat had happened. The Goswami cameand asked the watchman why he enteredthe Temple and why he was abusing theDevotees. The watchman with tears rollingdown his cheeks and with all reverencenarrated to the Goswami, all that happened.

The Goswami and the Devoteesgathered there were astonished on hearingwhat all the muslim watchman had today.The Goswami told the watchman you are amuslim, but since you were attached to theTemple so much, that Lord Krishna andRadhaji allowed you to have the most HolyDarshan of the Rasa Leela. Eventhoughwe are Brahmins and priests in the Temples,

we did not have Darshan of beloved LordsRasa Leela. You are really a Bhakta andso saying they fell at the watchmans feetand paid respects to him.

Having got the human birth ourpurpose in life should be to establish ourrelationship with our beloved Lord Krishna.S

(contd. from page No.14)

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Shastras. External appearances are alwaysdeceptive and the Agent of the Absolute islikely to appear in the form that is likely toappeal to the judgment of conditioned souls.It is necessary to keep the mind fully opento be enabled to recognise the Agent of theAbsolute under whatever external form hemay choose to manifest his appearance toour erring vision. Till one has been actuallyfavoured by the Mercy of the Absolute onemust abstain from setting up as a preacherof the Truth.

d


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My First Appeal to My CountrymenPrabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur

(February, 1929)

Dear God Loving Brothers!

Allow me to introduce on yourvaluable time with an Appeal craving yourco-operation in my tiny respectful attemptto restore the pristine glory of my countrywhere our Supreme Guide displayed HisTranscendental Foot-steps with a view topersuade us to proceed towards ourEternal march. I do not know how far myentreaties from the core of my heart willmeet your generous approval. But as anEternal service holder, I venture toapproach you with all humility, enduranceand surrendering appreciation. India aswell as countries abroad have admittedmany a God-loving soul to tread upon theirsoils in order to impart glory of theTranscendent Who lie in dormantpredicament in His Exoteric manifestation.The Supreme Guide has got a differentdenomination from His innumerablemanifestations who are recognised bypeople of million predilections. ThisSupreme Guide has been determined fromHis class to be the fountain-head of all ofthem. And hence He has established asHis highest superiority in the true conceptionof all Emmanent and Transcendent. Thisunequalled Guide of all guides isunquestionably targetted by impartialservants who have a loving heart for theFountain head of all love. The manifestationof all love is viewed partially by angularsight which does not permit to approachthe Absolute Truth and hence a differenceof opinion among dislocated groups. This

Unique and Supreme Guide has not divulgeda covered truth that would not disturb thepeaceful speculation of neutrality with awrong desire to incorporate all ignorance topass as a wholesome Absolute Truth.

My dear countrymen, you by your

angular sight parcel out physical land andgross perception of matter as your respectivecountry. But my Spiritual Guide has broughtme to light to see the Supreme Guide in SreeKrishna Chaitanya. My Spiritual Guidecondescended to appear before me to showme a track, which He holds over me tovouchsafe my sojourn to regions Emmanentas well as Transcendsent. Infinitesimal as Iam, and Infinite as is my Spiritual Guide whois a part and parcel of the Grand Master,

the Supreme Guide in His country wherethere is no barring by limitation.

The fourth order of things can easilyaccommodate the first, second and thirdorder and proves to be identical as whenInteger is raised to some power from zeroto unlimited enumeration. The region of thefourth to infinite dimensions is one with thepresent manifestation whose fragmentaryparts are designated as countries which havebeen in love to one another.

My dear Countrymen, you are allassociated counterparts of that One Whosediverse manifestations may lead you to Himas well as throw you off like a shooting star.When my countrymen prefer to run througha track of a parabolic curve and twoopposite poles of hyperbola, I consider thenmissing from the closer touch of the One but


20/24


that very deviation cannot possibly undergo

a repulsion, even if they consider themselvesto be dislocated parts.

But nevertheless they are integral parts;they cannot give effect to dissociate theirconnection from the unit even if theyconsider themselves to be multiples of thesame. Just as in the case of uninterruptedOne, the fractions as well as multiples cannotdissociate from the One, so they are alsothe associated cunterparts of the One. Whenthey give vent to their mental speculation indislocations of numerals, their angles ofvision, lead them to multiplicity and fraction.These numerical difficulties of Monism,Monotheism, Polytheism, Dualism,Distinctive Monism, UndifferentiatedMonism have all been cemented by HisInconceivable Assimilation of the Contendingpositions of numerals. The interpretation ofachintyabhedabheda has pacified thespeculative dance of mind in regions ofknowledge, power, sympathy, apathy,supremacy and glory.

My dear Countrymen, would you notprefer to help me when I am interested tothe elevation of your society setting you freefrom mundane affinity and supplying themost keenly felt wants which you cannotpossibly give an expression to save to theAbsolute Truth.

Dear Countrymen, your presentatmosphere has abundance of treasures of

subtle and gross importance. But thegreatest importance is not properly attendedto. So you easily facilitate to victimiseyourselves to the cruel jaws of reciprocalinterest. You will be saved from the clutchesof your temporary appetite, if you mind tomend the course of your mind in order toadvance towards the Region ofuninterrupted Love which you seek from the

core of your hearts. If you be sympathetic

to any perishable object, if you mind forengaging yourselves in temporal things, youwill surely be deluded like the following of aWill o the Wisp or hunting after water toquench your thirst in the direction of a miragein a desert.

Your problematic quest will be finallysettled if you examine yourselves and HisEternal Activities by following the footstepsof the Supreme Guide and to do anunalloyed service which is Pure Love forHim and Him alone. You will then know theTrue Supreme Guide and join His Bannerto tide over the thorns of difficulties laidthrough animosity and a malevolent spirit.Love Sree Chaitanya and His Math alone.This will serve the best purpose in your lifehere and after.

By the effect of utteringKrishna Mantra, one is

delivered from the bondageof Samsara; but, by the

efficacy of singing the NameKrishna, one attains to His

Lotus Feet. In this KaliYuga, no other practice,

except the practice of Namais effective, as Nama is the

essence of all Mantrasand Shastras.

z Nw m z Nw mNw m Nw m z z @

z z z z @@


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yyT T{W{ \o:SRIMAD BHAGAVADGITA

yTyozD: CHAPTER-V

N|zT: KARMA SANYSA YOGA

(Contd. from August issue)

{ uNunNzyuo Oz zo ouo@wlwu\VTXZ@@ 8 @@uw\Twuuuu @Fumyusz| o|o Fuo @@ 9 @@ Naiva kinchitkaromeeti

yukto manyeta tattvavit |

pashyanshrinvansprishanjighran

ashnangachchhansvasan || 8 ||

Pralapanvisrijangrihnan

unmishannimishannapi |

indriyaneendriyartheshuvartanta iti dharayan || 9 ||

ouo= One who is well versed inTranscendental knowledge, who realisedthat he is an atma (eternal servitor of

Krishna) and not the body, O: = andwho engaged his senses in the service of

the Supreme Lord, Fuo= Realisingthat, Fuum = the eyes, o|oz= interactingby the influnece of the Lord according to

the individuals previous impressions,Fusz| = with the objects of theirperception, = (while he) sees, wl= hears,w= touches,u\V= smells,E= eats,TXZ= moves,= sleeps,= breaths,= speaks,uw\=eases,Tw= grasps, Gu= open hiseyelids,uuEu = or shuts them,Fuo

zo = and hethinks that,

uNuo{Nzu =I do not do anything at all.

One who is wellversed inTranscendental knowledge, Who realisedthat he is atma (eternal servitor of Krishna)and not the body, and who engaged hissenses in the service of the Supreme Lord,realising that the eyes, ears etc. the sensesinteracting, by the influence of the Lordaccording to the individuals previous

impressions, with the objects of theirperception, while he sees, hears, touches,smells, eats, moves, sleeps, breaths, speaks,eases, grasps, opens his eylids or shuts themand he thinks that I do not do anything atall. Refer to Br. Su. 4.1.13 and Br. A. Up.4.3.30 and also Chandogya Up. 8,9.

l N|um WnMn Nzuo : @uoz z fiu @@ 10 @@Brahmanyadhaya karmani

sangamtyaktva karoti yah |lipyate na sa papena

padmapatramivambhasa || 10 ||

:= He who, Nzuo = performs, N|um= all actions, um E = dedicating tothe Supreme Lord, W nMn = forsakingatachment for fruits there of and giving upfalse identification of I am doing it (performs


22/24


I bow down to HimWhose Svarupa is theDivine Name, to himwho babbles the Name,to him who is purified

by the Name and to HimWho is full of Names andto Him Who is saturated

with the Names.

actions), : = he, uoz = is notcontaminated, z = by sin (here representsall actions, not just sinful ones), F= just as,fi = the lotus leaf, E = on water.

He who performs all actions dedicatingto the Supreme Lord forsaking attachmentfor fruits thereof and giving up falseidentification of I am doing it (performsactions), he is not contaminated by sin (hererepresents all actions, not just sinful ones),

just as the lotus leaf on water. 10

Nz Nz {uu{u @zuT: N| N |uo W nMnnz @@ 11 @@Kayena manasa buddhya

kevalairindriyairapi |

yoginah karma kurvanti

sangam tyaktvatmashuddhaye || 11 ||

z= For the purification, En = oftheir mind, zuT: = the yogis, N |uo = do,

N|= actions,

Nz {:= merely,

Nz= by

body, = by mind,t = by intellect,Eu = and,Fu{: = by indriyas,nMn =giving up,W= attachment.

For the purification of their mind, theyogis do actrins merely by body, by mind,by intellect and by indriyas giving upattachment. 11

O: N| nMn uozuo {ueNy@EO: NNzm z Oz uoz @@ 12 @@Yuktah karmaphalam tyaktva

shantimapnoti naishthikeem |

ayuktah kamakarena

phale sakto nibadhyate || 12 ||

O: = One who dedicated his(prescribed and righteous) actions to the

Supreme Lord, nMn = giving up, =fruits, N|= of his actions, Ezuo = attains,{ueN = eternal and steady, uo = Bliss.EO: = (And whereas) Who does not

dedicate his actions to the Supreme Lord,NNzm = owing to his hankering,O: =gets attached,z= to fruits thereof,uoz= gets entangled in action and takes

repeated birth and death.

One who dedicated his (prescribedand righteous) actions to the Supreme Lord,giving up fruits of his actions, attains eternaland steady Bliss. And whereas who doesnot dedicate his actions to the Supreme

Lord, owing to his hankering, gets attachedto fruits there of, gets entangled in actionsand takes repeated birth and death. 12

|N|um z Q y @z z tzu { N| N@@ 13 @@Sarvakarmani manasa

sannyasyaste sukham vasee |

(Contd. on page 24)

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23/24


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navadware pure dehinaiva kurvan na karayan || 13 ||

tzy = One who realised his eternalservitorhood to the Supreme Lord, y =being self controlled i.e. engaged all his

senses in the eternal service of his Master,

= having transcended, = hisheart, |= (doing) all,N|um = actions(prescribed),z= with his body,z =consisting of nine portals, Eoz = dwells,Q= blissfully and serenely,{ N|=unconcerned in his own actions, N=nor inducing others thereto i.e. he makesothers also engage in the service of theSupreme Lord.

One who realised his eternalservitorhood to the Supreme Lord, beingself controlled i.e. engaged all his senses inthe eternal service of the Master, havingtranscended his heart, doing all actions

(prescribed) with his body consisting of nineportals dwells blissfully and serenely,unconcerned in his own actions, nor inducingothers thereto i.e. he makes others alsoengage in the service of the Supreme Lord.

13

Forgetfulness of Jivas Real Self leads

him to infatuation

Now|n N|um zN w\uo : @ N|zT o o|oz @@ 14 @@Na kartrutvam na karmani

lokasya srijati prabhuh |

na karmaphalasamyogam

svabhavastu pravartate || 14 ||

: = The Supreme Lord, w\uo =does not create or is not responsible , No|wn= for the initiative, zN = of jiva, N|um= nor actions, = nor, zT= attachment,

(Contd. from page 22)

-

= to fruits, N| = of actions.: o =But, it is the jivas nescience,o|oz = thatprompts to all his actions in this world.

The Supreme Lord does not create oris not responsible for the initiative of jiva,nor actions, nor attachment to the fruits ofactions. But, it is the jivas nescience thatprompts to all his actions in this world.

Refer Vedanta II Ch. 1st Pada. 34, 35Sutras, and also in Bhavishya Purana. 14

tz NuYn Y{ Nwo u: @Erzwo r oz uo \o: @@ 15 @@ Nadatte kasyachitpapam

na chaitva sukritam vibhuh |

ajnanenavritam jnanamtena muhyanti jantavah || 15 ||

u: = The Supreme Lord, Etz =is not responsible, = for the sin, NuYo= of any one, Y{ = not,Nwo= for thevirtue, r = pure intelligence, Ewo = is

now enveloped, Erz = by nescience i.e.wrongly identifies himself with the body and

mind,oz = and therefore,\o: = livingbeings,uo = are deluded i.e. regardthemselves as the enjoyers or proprietors oftheir senses and sense objects.

The Supreme Lord is not responsiblefor the sin of any one, nor for the virtue. Pureintelligence is now enveloped by nesciencei.e. wrongly identifies himself with the bodyand mind and therefore living beings aredeluded i.e. regard themselves as the enjoyeror proprietors of their senses and senseobjects. 15

Ref: Kaushiki Upanishat 3.8;Mahabharata 3.31.27.3; Vishnu Puranam1.2.30-1; Brihadaranyaka Upanishat 1.2.4;Vedanta Sutra 2.1.35,36.

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

gaudiya math chennai / the gaudiya october 2011

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