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gaudiya math chennai / The Gaudiya October 2011

gaudiya math chennai / The Gaudiya October 2011

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contact swami lalit krishna brahmachari, gaudiya math, chennai, india. mobile +91 94440 38271 for further communication
contact swami lalit krishna brahmachari, gaudiya math, chennai, india. mobile +91 94440 38271 for further communication

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Spiritual Monthly
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Vol. LVOCTOBER 2011No. 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 KrishnaNâma-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
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,
, a chanter of Vedic hymns and such others–they by theirrespective prerogative how could have a sight of that aurora radiated from that Supra-Transcendetal Place.
 –– Srila Prabodh
nanda Saraswati
Pitht Precepts of Srila Prabhupâd
Many apa-thetic hearts arefound to opposetheism in differentways by theirparticipating in aparticular phaseof epistemologyin which they do not understand the spiritof the transcendental position of Theism inthe Vedanta system.The short-sighted conception of Impersonalism 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 wordsand 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.,
together with a section of the
, have shown a degraded phasein their worldly behaviour based on adistorted view of Vedanta. The veryconnotation of the word ‘‘
 Daridra Narayana
’of 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 noticea 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 andtransforming domains. All the Vedanticliterature viz.,
Shruti, Nyaya, Smriti
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 andunrestricted Pastimes. Owing to Hissupersensuous situation, frivolous attemptsshould not be directed against Him by ouranti-theistic exploitations. He should beapproached through
or pure auralreception of transcendental Sounds whichshould not be confused with mundanesounds which are temporary and meant forthe gratifications of our senses.
Thus Spake SrilaÂchârya Deva
Ananda or Bliss of SachchidanandaKrishna 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 of Radha-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’’ and‘‘Ujjvala Nilamani’’.Sri Chaitanya Mahaprabhu, Who isKrishna Himself has come to usmanifesting Sri Radha’s relation withKrishna, i.e., as Krishna’s devotee – thisconstitutes the highest and purest wonderin the self-revelation of Godhood. Thebest 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 unionwith Krishna,who have noconcern with thesuper-human orcosmic powersand actions of Krishna, but look upon 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 of 
.Not only the mind and heart, but all theorgans of the senses, all the limbs of the bodyshould be saturated with pure emotional lovefor 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 of it. 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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