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gaudiya math chennai / The Gaudiya March 2011

gaudiya math chennai / The Gaudiya March 2011

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MARCH 2011 THE GAUDIYA
»y »y TϪ TÁ{∫ÁWïÁ{ \Æo:
THE
GAUDIYA
Spiritual Monthly
V  
ol. LIV MARCH 2011 No. 7
MANGALÂCHARANAM
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Salutation to You (i) Who have been manifested in the sentiment of the very fortunate persons adorned with intensive loveliness distinctly appearing with uncontrolled intentness due toan enormous torrent of delight, (ii) Who adorn Srimad Gokula,(iii) and Who look like some glowing orb of the great ocean of  sweetness alone developing beyond the scope of the mind and of  speech too.-Sri Leel ã shuka Bilvamangala
˛˛˛˛˛
1
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THE GAUDIYA MARCH 2011
Pithy Precepts of Srila Prabhupâd
Sri JeevaGoswami has giventhe true spirit of theauthor of SrimadBhagavatam in his‘Krama Sandarbha’(explanations followingeach shloka) speciallyin his Shatsandarbha(Six treaties) andSarvasamvadini(Reconciliation of different discourses). Sowe need not misunderstand Sridhara tohave followed the ‘Kevaladvaitavada’School (undifferenced Monism).Sridhara’s Suddhadvaita (unalloyedmonotheism) interpretations are quitedifferent from Kevaladvaita views.Mayavadins, the advocates of Illusorytheory in explaining the non-manifestivephase of the Absolute, are really pitiableobjects in the estimation of the DevotionalSchool.It would be a tremendous task tosupply Bhagavata verses to serve ascommentaries of the Aphorisms in this shortnarration; so we give up the idea of thatundertaking to exhibit the eighteen thousandshlokas as commentaries of the Aphorismswhich are a quarter less six hundred only.
Sattvata Pancharatras
–TheSattwata Pancharatras are also acceptedas commentaries of the Aphorisms, thoughnone has attempted to arrange themaccordingly under each item of different
adhikarana
s.
The Famous Commentators
:Theistic and Non-Theistic –– The other tencommentaries claim to explain the sutrasby citation of different hymns of Upanishadsin which the Sutrakara by following thedivisional method has arranged them intoparticular themes. There were several
2commentaries before the attempts of Kevaladwaita School through the pen of SriShankaracharya. Sri Ramanujacharya andothers have referred to the names of Bharuchi, Kapardi, Bodhayana, Audolomi,Tanka, Guha and some other oldercommentaries. We find half a dozenBhashyas and several dozen annotations of the same after Shankara had given out hisown interpretation. Among them, SriBhashyam of Sri Ramanuja, PurnaprajnaBhashyam of Sri Madhva and hisAnuvyakaranam are the most famous, andlater on we find that Vallabhacharya’sAnubhashyam and Nimbarka’s ParijataSaurabha (the origin of Keshava-Kashmiri’sthoughts of Kaustubha), Bhaskara’sinterpretation of the Dvaitadvaita view andShrikantha’s Shaiva VishistadvaitaBhashyam and lastly Sri BaladevaVidyabhushana’s Govinda Bhashyam hadadded multifarious interpretations of theAphorisms. Each Bhashyakara has gotseveral annotations to explain their methodsby way of elucidating their writings andchiefly to indicate the direction in which theirinterpretations differed from the opinion of a particular School, instead of participatingin a common view. Vijnana Bhikshu has alsogiven a Bhashyam of his own. One SarvajnaMuni’s ‘Samkshepa Sharirakam’ is also anattempt to explain the views of the Aphorismsaccording to the undifferentiated monisticschool, while Vrajanatha, Purushottama andothers have backed up the writer of Anubhashya.We are also at a later period accostedby the thundering muse of the writingstending to explain the Aphorisms by theShakta method and to proselytise theMasculine or Neuter aspect of theFountainhead to the Feminine store-houseof all energies.
s
 
MARCH 2011 THE GAUDIYA
Thus Spake Srila
Â
châryadeva
 
3
.mn
The universe hascome out of Him, staysin Him and willultimately be dissolvedin Him. He alone is thematerial (
Upadan
)and efficient (
Nimitta
)cause of the world. Heis always vested withinfinite power. Hepossesses an infinitenumber of infinite attributes. He possessesall possible powers and also the diversepowers. Infinite powers mean powerswhich know no limitation either in space orin time, as His powers alone created spaceand time. His powers are identified withHis Person. Here, in material objects, thereis difference between the person and hispowers, between the thing and its attributes,its name, its form and action. These powersare three-fold in their nature. They areVishnu-shakti, Kshetrajna-shakti and theAvidya-shakti. The Vishnu-shakti meansthe essential-power (internal or Antaranga-shakti). The internal and essential powerexists in the very nature of Brahman andalso as its various manifestation designatedby such terms as Vaikuntha; the secondpower, the Kshetrajna-shakti, means theTatastha-shakti or the disengaged powerof Jiva-shakti (the power of God as soulsof individuals); and the Avidya-shakti (bywhich the world appearances are created)do not exist in the spiritual sphere of God.This third shakti is represented by theevolution of all cosmical categories and theirroot is the Pradhana. The external powerof maya can affect the Jivas, but notBrahman. The Jivas are atomic in size. Theyare infinite in number and are but parts of God. Certain souls are engrossed byPrakriti or illusory energy of Bhagavan. The
,bp
relation between the parts and the whole isnot a conglomeration of the parts; neither isthe Whole the transformation of the partsor a change induced in the parts nor can theWhole be regarded as different from theparts or one with it or as associated with it.If the Whole were entirely different from theparts, the parts would have nothing to dowith the whole; if the parts were inherent inthe Whole, then any part would be foundanywhere in the whole. The relationbetween the parts and the Whole is of asupra-logical nature. The ordinaryexperience of the world can well beexplained by a reference to the worldanalogies; but it is very difficult to explainthe transcendental relation existing betweenGod, the individual souls, and the world.Some of the Upanishad texts declare theidentity of the Jiva with Bhagavan; but, theyonly mean that Bhagavan and the Jiva alikeare pure consciousness. The Jivas areatomic in nature, associated with the qualitiesof Prakriti, and absolutely dependent on SriBhagavan (God). Though Bhagavan is all-pervasive, yet He can be realised throughdevotion.A soul is impelled on one side bymaterial forces and attractions and is urgedupwards by the Antaranga-shakti of Bhagavan. A Jiva must therefore adopt sucha course that the force of material attractiionsand desires for enjoyments may graduallywane so that he may be pulled forward bythe Antaranga-shakti of Bhagavan. The Jivain reality is not under the sway of afflictionsbut still he appears to be so through theinfluence of Bhagavan’s maya. Theappearance of impurity in the pure Jiva isdue to the influence of maya, acting as itsupadhi or condition just as the motionlessmoon appears to be moving on the ripplesof a flowing river. Through the influence of 
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