THE GAUDIYA 1 OCTOBER 2012

Vol. LVI No. 2 Vol. LVI No. 2 Vol. LVI No. 2 Vol. LVI No. 2 Vol. LVI No. 2
October 2012 October 2012 October 2012 October 2012 October 2012
THE GAUDIYA 2 OCTOBER 2012
THE
GAUDIYA
Spiritual Monthly
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Vol. LVI OCTOBER 2012 No. 2
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May that Sri Gaura Hari Shine (in the role of Sri Radhas Love-in pang of
Separation from Her Cupid Lover Sri Krishna) in your heart Who at the very sight of
impending rain-showering cloud enters into the world of ecstatic rapturous mood in
Loving Devotion of Sri Krishna and again Whose Love in Separation makes Him
quite impatient when a fan of a peacocks feather falls at His sight; nay, when He
sees an angular-shaped Gunja-seed (whose one end resembles the colour of Sri
Krishna) He immediately gets spiritual perturbation in His Person and at times when
He meets any youthful dark coloured person at once flashes into His Mind the
Shyamasundara Form of Sri Krishna and then and there His Hue of the Body is
thoroughly changed having super excellent brilliantly shining Beauty. He with that
rapturous ecstatic mood roams about all through on preaching His Own Loving
Devotion which is the highest spiritual gain in human life.
Srila Prabodhnanda Saraswati
THE GAUDIYA 3 OCTOBER 2012
If we want
to learn about
God, we will
have to learn from
His agent. When
we listen to him,
we must stop all our
experience about the world and all
misleading argumentations. It is by
continually listening to the strong and forceful
narratives about Gods Glories that all the
evils like of heart-weakness will be
liquidated. There will appear an
unprecedented courage in the heart. Then
will arise, in its full glow, self-surrender which
is the natural virtue of the soul. Then will
reveal itself in that self-surrendered heart,
the self-manisfested truth of the
transcendental region of the fourth
dimension. It is in this way that truth can be
known; there is no other way in which can
be realised the real truth beyond all
deceitfulness. There is a distinction between
divine and mundane topics. There are two
senses in which a word is used; one refers
to a transformable object of the world,
creating forgetfulness about God; and the
other to an eternal object leading to the
conception of and excited feeling towards
Gods Own Divine realm. One acquires
fitness to take Gods Names after learning
from the Acharyas mouth about the
difference between God as the Word of
Vaikuntha or the transcendental World, and
the mundane words of this world, limited
by maya.
It is in the nature of jiva averse from
God to cherish desires for majesty, power,
knowledge, indifference to the world, fame
and affluence. Man is divested of his virtue
of subservience to God and Guru by such
an enjoying mood as; I shall remain
independent; for dependene means serving
the desires of others and my own desires
for enjoyment are not fully satisfied thereby.
But such a jiva does not feel that these
(majesty, power etc.) cannot be owned by
any jiva whose constitutional nature is eternal
servitorship to God. They can stay only in
God. These six excellences were glorified
when they stayed naturally in Srila
Raghunatha Dasa Goswami, far he never
attempted to get them. All majesty, power
supernatural etc., were under his thumb. But
he never hankered after these, nor was he
anxious to make a display thereof, like the
karmis, jnanis, yogis and tapasvis. These
were glorified at the feet of Sri Raghunatha,
staying there even in an unliminted degree
beyond what these people would not be
lucky enough to possess, but he never did
any trafficking in them; nor even did he ever
make any attempt for abnegation like the
pithless aspirers thereafter. But the climax
of the achievement of all asceticism was
glorified in his person.
Why did not Raghunatha attempt
abnegation, etc. Every jiva is anxious to get
his wished-for object. This is not bad, if it
centres round Krishna. He attains to such a
status as that of Raghunatha, who loves
Krishna a hundred-fold better than himself.
In his prayer to Sri Radha, Raghunatha said,
(Vilapakusumanjali 102)Somehow I have
spent my life in high expectations of the ocean
of nectar; if even yet you do not show
kindness towards me, then what is the
necessity of my life, of my residence in the
Vraja or even with Krishna?
Pithy Precepts of Srila Prabhupd
THE GAUDIYA 4 OCTOBER 2012
Thus Spake Srila chryadeva
Sri Chaitanya protested against
Shankaras view that the Supreme Brahman
may degrade into lower Iswara through
association with maya. Iswaras body is
made of pure existence and intelligence.
Therefore, it is blasphemous to cause Him
to lapse into sattva-guna or quality of maya.
It is no good if God is put under adjunct.
Sri Chaitanya said that, those who do not
believe in the eternal untransformable
transcendental Body of Iswara are
punishable by death, untouchable and
unworthy of being seen. Vyasas Sutra
admits the theory of transformation of
Shakti. God remains unaffected by
modification on His Shakti in the same way
as the philosophers stone produces gold,
while it remains unmodified. The world is
not illusory, but real though it is subject to
change.
In the course of His discussion, Sri
Chaitanya referred to a very important verse
of the Bhagavata to convince Sarvabhauma
of Bhakti to God as the summum bonum
(Parama Purushartha). The verse runs,
So charming are the Attributes of Hari that
even the passionless, self-realised and
liberated souls feel for His motive less
devotion. Sarvabhauma explained it in
nine different ways in conformity with the
scripture and logic, while Sri Chaitanya
appreciated his scholarship and at the
request of Sarvabhauma gave eighteen
other interpretations without touching upon
the nine different meanings offered by
Sarvabhauma. The philosophical and
esoteric depth of the interpretation of Sri
Chaitanya filled Sarvabhauma with surprise.
He felt ashamed at his pride now exposed
by the marvellous
genius of Sri
Chaitanya. His
opinion of Him
underwent a
complete change
and he thought that
such greatness could not resi de
except in God. Sri Chaitanya is said to have
revealed His six-arm Divinity to
Sarvabhauma who though he was an out
and out monist, became now one of the most
enthusiastic exponents of Sri Chaitanyas
Divinity. Pratapa Rudra, the then king of
Puri subsequently associcted His
acquaintance and became his disciple. The
conversion of Sarvabhauma and the king
Pratapa Rudra produced a great impression
upon the people of Orissa and this led to
the spread of Vaishnavism throughout India
and to the collapse of Buddhism in a very
marked manner. Sarvabhauma henceforth
championed Bhakti against Advaita-
moksha with the same intensity with which
in his earlier days he had expounded the cult
of Moksha to which he now had so strong
objection, that whenever he found the word
Mukti in any scripture he changed the
reading to Bhakti.
Sri Chaitanya travelled widely
throughout India and brought conviction to
large masses of men with His philosophy.
From Puri He resolved for an extensive tour
in South India with the idea of visiting the
numerous place of pilgrimage and to
acquaint people with His explanation of Sri
Bhgavata for the eternal bliss of humanity.
While approaching the bathing Ghat of
Goshpada Tirtha, opposite to the Kotilingam
THE GAUDIYA 5 OCTOBER 2012
ALMANAC for the months of OCTOBER & NOVEMBER 2012
24.10.2012 Wed Vijaya Dashami. Victory of Lord Sri Rmachandra.
Advent of Srila Madhvchrya
25.10.2012 Thu Pshankusha Ekdashi Fasting. Next day Prana
between 5.42 and 9.28 a.m. Disappearance of Srila
Raghuntha Bhatta Goswmi, Srila Raghuntha Ds
Goswmi and Srila Krishnads KavirjGoswmi. Demise of
Sripd Bhakti Sundar Bhrati Maharj
29.10.2012 Mon Sri Krishnas Shradiya Rsapurnima. Disappearance of Srila
Murrigupta. The beginning of Dmodara Vrata, Krtika
Vrata, Urj Vrata or Niyama Seva
01.11.2012 Thu Demise of Srimad Bhakti Srirupa Puri Maharj
04.11.2012 Sun Disappearance of Srila Narottama Thkur
07.11.2012 Wed Bahulshtami. Dipping in Sri Rdh Kund
08.11.2012 Thu Appearance of Srila Veerachandra Prabhu. Demise of Srimad
Sakhicharan Ds Bbji Maharj
10.11.2012 Sat Sri Ram Ekdashi Fasting. Next day Prana between 5.51
and 9.31 a.m.
13.11.2012 Tue Deepvali, Lighting Lamps in Vishnu Temple
14.11.2012 Wed SRI GOVARDHANA PUJA. Annakuta Mahotsava,
Gopuja, King Bali Puja. Appearance of Srila Rasiknanda
Prabhu
at Rajahmundry, (Andhra Pradesh) Sri
Chaitanya Deva observed the marching of
a band of Vedic Brahmins chanting mantras
attended with a performing concert of
numerous instruments which were being
played before the procession in state of the
Governor of the Godavari Province which
was under the tutelage of the mighty Emperor
Sri Prataparudra Deva of Ganga Dynasty
of Utkal. This pompous procession was
moving for a ceremonial bath in the sacred
Godavari whose sanctity is well-established
from time immemorial. This was a
memorable day in the history of the world.
The unbounded mercy, that was hidden
under the garb of the Ascetic, was showing
unusual eagerness to meet a person, who,
by virtue of his position appeared to be of a
different calibre, possessed of all royal
grandeur opposed to the condition of life of
a sanyasi who has renounced all earthly
hopes of having any favour from busy
sections of mundane meddlers. It would be
difficult for an ordinary observer to reconcile
the conflicting thoughts that would flow
during an interview of these two extremes.
Why was the Sanyasi anxious to meet a man
of ruling position and at the same time what
made the ablest head of the administration
to come in close touch with an unknown
personality who had no worldly ambition?
The Emperor of Orissa had extended his
province to the north-bank of the river
Krishna, and Rai Ramananda was the
Governor of East and West Godavari.
THE GAUDIYA 6 OCTOBER 2012
SRI BRAHMA-MADHVA-GAUDIYA
SAMPRADAYA
Srimad Bhakti Sadhaka Nishkinchana Maharaj
The seed of the Gaudiya Vaishnava
Phiosophy which gained celebrity as
Achintya-Bhed-bheda-Vda is the short
phrase Bhedbheda Praksha that Sri
Chaitanya Mahaprabhu used while giving His
instructions to His Associate devotees, Sri
Sanatana and Sri Rupa Goswamis for
expanding them in books on Vaishnavism,
which they did in the various treatises they
wrote. Their nephew, pupil and disciple, Sri
Jiva Goswami, too, got the same instructions
from his masters and he dilated them with
citations from older authorities including the
Vedas to show that they were not mere
innovations, but had their foundation in
Gods teachings as given in the Vedas, which
were always the same for a particular set of
circumstances.
It is from Sri Jiva that the Gaudiya
Philosophy may be said to have taken a
definite shape, though it remained for Sri
Baladeva Vidyabhushana to make it conform
to the systematic procedure of writing
commentaries on the Vedanta Brahmasutras,
Upanishads,

etc., aphorism after aphorism,
sloka after sloka. The Gaudiya Philosophy
is to be met with in Sri Jivas Bhgavata-
Sandarbha, popularly known as
Shatsandarbha for its being divided into six
treatises, and another treatise called the
Sarva-Samvadini, which served as their
appendix. In the very beginning (i.e., the
fourth sloka of Mangalacharanam or
benedictive preface of his Tattva-
sandarbha (the first one) he admitted his
work to be a compilation from the writings
of ancient Vaishnavas to whom the
commentator, Sri Baladeva Vidyabhushana
referred as Sri Madhvacharya, etc. In the
twenty-eighth paragraph of the same book,
Sri Jiva has mentioned the name of Sri
Madhvacharya with long laudatory epithets
as a special authority supporting the doctrine
forming the subject matter of his treatises.
Of course, he has also cited Sri
Ramanujacharya, Sridharaswami and other
Vaishnava Acharyas. Besides, in his
Vaishnava-Vandana (panegyric), he has
counted Sri Madhvacharya as the Acharya
of the community of his spiritual tradition
(Sampradaya) in the following terms: Sri
Madhvika-Sampradaya-jnanam Sri
Krishna-bhaktipradam. Thus he has
claimed Sri Madhvacharya as the fore-
runner of the school of devotion to which
he belonged i.e., the Gaudiya School.
Some are of opinion that the Gaudiya
school originated from His Lordship Sri
Chaitanya Mahaprabhu, and that the Lord
(God Krishna Himself incarnated as Sri
Chaitanya Deva) should be regarded as the
originator of a separate school, regarding
no one as His predecessor. But the fact is
not such. This time the Lord came as World-
Teacher, not to innovate anything, but to
point out and give effect to what is the truth
as given by Him originally, handed down
through mnya-pramparya. It is for this
reason that He showed His acceptance of
initiation from Sri Isvara Puri, a disciple of
Sri Madhavendra Puri, whose preceptor
was Sri Lakshmipati of the Madhva School.
In the Bhakti Ratnakara (V.2310) an ancient
sloka has been cited in which this
THE GAUDIYA 7 OCTOBER 2012
Lakshmipati has been said to belong to the
Madhva Sampradaya, he being the disciple
of Sri Vyasa Tirtha. The original source of
all true good teaching that He is, He played
the part of a Disciple to teach people the
necessity therefor and, instead of giving His
Own doctrine as an original one, He laid it
down as obtained from Sri Madhvacharya
through the medium of His Guru, Srila Isvara
Puri, though with some modifications for the
common population to reach the highest goal
along the easiest way.
The line of the sacerdatal descent of
the Sri Brahma-Madhva-Gaudiya-
Sampradaya down to Sri Chaitanya
Mahaprabhu is this: (1) Sri Hari, (2) Sri
Brahma, (3) Sri Narada, (4) Sri Dvaipayana
Vyasa, (5) Sri Madhvacharya, (6) Sri
Padmanabha, (7) Sri Narahari, (8) Sri
Madhava, (9) Sri Akshobhya, (10) Sri Jaya
Tirtha, (11) Sri Jnanasindhu, (12) Sri
Mahanidhi, (13) Sri Vidyanidhi, (14) Sri
Rajendra, (15) Sri Jayadharma-muni, (16)
Sri Purushttama Brahmanya, (17) Sri Vyasa
Tirtha, (18) Sri Lakshmipati, (19) Sri
Madhavendra Puri, (20) Sri Ishvara Puri,
(21) Sri Sri Mahaprabhu. This preceptorial
genealogy is questioned by some, posing as
all-knowing personalities, on the ground that
the table does not tally with any of those
maintained in the recognised Maths
(monasteires) of the Madhva school. But
they forget that in those Maths only the
names of their heads and some of their
disciples standing in the waiting list for
succession after them are preserved and not
of all the followers of the school. Sri
Lakshmipati, preceptor of Sri Madhavendra
Puri, was a parivrajaka (wandering
mendicant) attended by very many disciples
keeping with him in his travels, having a
halting station at Pandarpur (in West India)
where there is the famous temple of Sri Vithal
Nath. It is described in the Bhakti Ratnakar
(V.2263 etc.,) where (V.2275) he is said to
have acquired a great reputation in the
Madhva-sampradaya. He was neither the
Mathadhisa, nor a disciple in the standing
list aiming at that position as a succesor. So
how is it possibe to find his name in the tables
preserved in the different Maths?
There are again some others who
come forward in the garb of erudite scholars
to set up a challenge that the Gaudiya
Philosophy, viz., Achintya-Bhedabheda-
Vada, (i.e., the doctrine of inscrutable
distinction and non-distinction at the same
time) does not, on all forms, tally with the
doctrine of Dvaita-Vada (i.e., dualism or
pure distinction), and, as such, the Gaudiya
School has nothing to do with the Madhva
Philosophy. Against this view, at first let us
point out that every doctrine has, in course
of time undergone some change; for
example,the Shankara school in Vidyaranya
Bharatis time was not the same as in Sri
Shankaracharyas time, and gradually further
changes like the principles of the Pancha-
dashi have found place in it. The Buddhistic
school, too, suffered a great change when it
was divided into the Mahayana and
Hinayana tenet, and the present day
Buddhism is altogether a new thing, having
given rise to many abuses in the name of
Tantric practices and in the quite contrary
usages against Ahimsa, the main stay of the
religion of Sri Buddha. The principle of
equality among all devotees as shown by
Sri Ramanujacharya is not observed by his
followers who look down upon their god-
brothers as inferior to themselves on account
of their birth. The acts of Suddha-bhakti
(pure devotion) are confused with those of
the Karma-kanda, meant for gaining worldly
fruit, by the Madhvas of the present day,
including even the religious teachers, who
perform, among other rites, sacrifices to
avoid worldly catastrophies. The Vallabha
THE GAUDIYA 8 OCTOBER 2012
Sampradaya has newly introduced the
Pushti-marga of Sri Radha-Krishna Bhajan,
deviating from the strict Sri Nrisimha worship
of the Vishnu Swami sect to which they claim
to belong and are recognised as such. In
spite of these variatons, the sects go by their
original names.
Now coming to the point, though Sri
Madhvacharya gave a special stress to
bheda (distinction) in order to refute most
definietly the doctrine of absolute monism
of the Shankara school, yet, by quoting the
Brahma Taraka by Sri Vyasadeva, he has
sanctioned Achintya-Bhedbheda of the
Gaudiya school in the following lines thereof:
Sarvam chchintyashaktivad yujyate
paramesvare, tachchhaktyaiiva jiveshu
chidrupa prakrtvapi, bhedbhedou
tadanyatra hyubhayorapi darsanat; i.e.,
everything is possible with God on account
of His inscrutable potency, and it is for the
reason of this potency there is simultaneous
presence of distinction and non-distinction
between the jivas and the nature of chit, as
it is seen in other cases, too. Sri Chaitanya
Mahaprabhu adopted the Madhva
Sampradaya by accepting initiation from Sri
Iswara Puri at Gaya, because of the
acceptance by Sri Madhvacharya of the
principle of the eternal Sacchidananda-
vigraha which is the root of His Achintya-
Bhedabheda doctrine.
Now the objectors to the name Sri
Brahma-Madhva-Gaudiya Sampradaya
take another stand in support of their
antagonism, viz. that the Mathadhisas of the
Madhva schol have got the surname of
Tirtha whereas Sri Madhavendra from
whom the Gaudiyas trace their spiritual
descent, was a Puri and so his disciples, too.
This disparity is only a seeming one. Only
the Mathadhisas and their would-be
successors may be seen to be Tirthas, and
that too is not an invariable factor; for in the
tables there are many names without that
surname; some are found with the surname
Muni like Sri Jayadharma and even Sri
Madhva himself, though his another name is
Sri Ananda Tirtha. Those who, like Sri
Lakshmipati, were parivrajakas
(wanderers) might give different names to
different diciples, as he gave the surnames
Svarupa to Sri Nityananda and Puri to Sri
Madhavendra. Sriman Mahaprabhu took
the name Sri Krishna Chaitanya from Sri
Kesava Bharati and not the surname of Puri
from His accepted Guru, viz. Srimad Isvara
Puri. Sri Prabhodananda, though one of the
staunchest followers of Sri Chaitanya
Mahaprabhu and, as such, a Gaudiya, had
the surname Saraswati. No hard and fast
rule can be expected to bind the Vaishnavas
(excepting the established and the would-
be Mathadhisas) to award or accept the
surnames of the sannyasa ashrama. Under
these circumstances, it is only pedantic
arrogance to think of such vain questions
about the difference in the surnames of
sannyasis.
Some gentlemen, known as learned
Gaudiya Vaishnavas, have both accepted
and rejected, almost in the same breath, the
truth of the Gaudiya school belonging to the
Brahma-Madhva-Gaudiya Sampradaya,
whose sacerdotal genealogy has been given
above, and their opinions, quite opposite to
each other, are not to be regarded as sincere
and impartial, being meant, as it is evident,
for mere time-serving, and changed in order
to fall in with the view, of course wrong, of
some renowned scholar or scholars. They
should have stuck to their former view,
accepted by many Vaishnvas, regarded as
parshada devotees of Sriman Mahaprabhu
like Sri Gopala Guru Gosvami of Gambhira,
Sri Kavi Karnapura (author of the drama
Chaitanya Chndrodaya etc.) and obeyed as
it should have been, by the subsequent
THE GAUDIYA 9 OCTOBER 2012
staunch followers of Sriman Mahaprabhu
and unanimously recognised as Acharyas
like Srimad Baladeva Vidyabhushan, Sri
Narahari Chakravarti (author of Bhakti
Ratnakara), Sri Thakur Bhakti Vinode,
Sri Prabhupad Bhakti Siddhanta Saraswati
Goswami Maharaj and most of the learned
decendants of Sri Nityananda Prabhu, Sri
Advaita Prabhu, Sri Gopinath Puri
Goswami, worshipper of Sri Radha-
Ramana-Vigraha of Sri Gopala Bhatta
Goswami, Sri Srinivasa Acharya, etc. and
also sacerdotal descendants of Sri
Narottama Thakur, Sri Shyamananda
Prabhu etc. The renowned scholars,
referred to above, think themselves quite
enlightened and, as such, entitled to handle
spiritual matters with their secular
understanding, and they have caused much
mischief to the world going to pry with the
eye of research scholars, into matters spiritual
like the Gaudiya Philosophy and its history.
In the Bhakti Ratnakara (V.2136) we find:
Sriman Mahaprabhu favoured the Madhva
Sampradaya by showing His acceptance
thereof. Sri Kavikarnapura, a great
favourite of Sriman Mahaprabhu, has
accepted and published the preceptorial
genealogy, as given above, in his famous
treatise Gaur Ganoddesa Dipika. Sri
Gopala Guru Goswami, an immediate
disciple of Sri Vakreswara Pandit, a very
close associate devotee of Sriman Chaitanya
Mahaprabhu, declared the same genealogy
in writing as the proper one as shown in the
Bhakti Ratnakara (V.2169-2172). How
can, in the teeth of all this, some professing
to be Gaudiya Vaishnavas and some others
claiming to be historical researchers, venture
to put forward their audacious opinion that
the Gaudiya Vaishnava School has nothing
to do with the Madhva Sampradaya?
Sri Rama Bhadra Goswami was one
of the instructors of Sri Sanatana Goswami
Prabhu (as recorded by him in his Brihat
Vaishnava Toshani Tika). He is reported in
Sri Jivapadas Vaishnava Toshani
(abridgement of Sri Sanatanas above
book) to have been a direct disciple of Sri
Nityananda Prabhu. He has written in his
Gaura Vinodini Vritti of Sri Brahma Sutra;
Asmadahcaryah Srimad Ananda Tirtha
Swaminah. Sri Chandra Gopala Goswami
in his Sri Radha Madhava Bhashyam on his
brothers Gaur Vinodini Vritti, has written
that the Vritti is to be read with devotion by
the followers of Sri Nityananda Prabhu and
Sriman Mahaprabhu along the line set by
Srimad Ananda Tirtha Madhvacharya.
These two brothers were Sri Nityananda
Prabhus initiated devotees and the name of
their books like the above had every
possibility of having been approved of by
their Lordhsips and it is certain that they did
not deviate from the line chalked out by
Them. The Bhshya contains the same
genealogical table as in the Gaur Ganoddesa
Dipika of Sri Kavi-Karnapura which we
have given above.
Considering all the points given above,
a man of open mind must reach the conclusion
that the Gaudiya School of Vaishnavism has
emanated through Sriman Madhvacharya
from Brahma and, as such, the name Sri
Brahma-Madhva-Gaudiya-Sampradaya is
perfectly correct in spite of the opposition
of some secular scholars and some learned
men professing to be Gaudiya Vaishnavas
who have chosen to disregard the
unambiguous writings of their preceptorial
ancestors like Sri Kavikarnapura, Sri Gopala
Guru Goswami, Sri Baladeva
Vidyabhushana, etc. May God give them
true understanding.
T
THE GAUDIYA 10 OCTOBER 2012
A born being is the constituent of body,
mind and soul i.e., corporeal body, subtle
body and spiritual body soul. Jiva soul as
an eternal entity, due to the aversion to God
Over-Soul or supreme soul becomes
subject to the life of transmigration. In his
life of transmigration he is afflicted by triple
affliction of maya. The means of getting
release from the life of transmigration and
arriving at the goal and be united with God
is the yoga. So the method which helps
oneself to attain the abode of transcendental
bliss is the yoga.
The Sanatana Dharma, which is today
commonly known as Hindu Dharma based
on Pasthana-Traya viz., Shruti Prasthana,
Nyaya Prasthana and Smriti Prasthana
Upanishads, Brahma Sutras or Vedanta
Sutras and Srimad Bhagavadgita. But they
are all Apaurasheya, Adhokshaja and
Atindriya beyond human itellect. They
reveal their truth through intuitive wisdom
samvit potency and when soul is cognised
with divine enlightenment. Yet, philosophers
and the seers having peeped into the
mysticism of the hidden truth of the shastra
come to the conclusion that there are two
methods that of (i) Inductive roha process
or Neti-Neti Vda and (ii) Deductive
Avaroha process, descent of the Grace.
Through the inductive process, one may
have the objective view of the Supreme Truth
or Reality, who is represented as Abstract
Brahman Featureless and without any
Nama, Rupa, Guna, Leela or Parikara;
whereas through the Deductive Process
descent of Grace one transcending the
mundanity and next arriving at the plane of
transcendent gets the subjective realisation
of God-head, Who is Purushottama, Raso-
vai-saha, Sat-chit-ananda Vigraha.
Iswarah parama Krishna sat-chit-nanda
vigraha |
Andirdih Govinda sarva krana
kranam ||
This Sri Krishna although is Aja-
unborn, yet we know He made His advent
as the eighth child of Devaki. It shows that
an aspirant soul by dint of his latent sukriti
when takes recourse to the path of unalloyed
devotion and gradually proceeds to
transcend mundanity there may remain in his
heart some semblance of enjoying
propensity and thereby at times he may give
vent to the six enemies of the heart viz. lust,
anger, etc., but being an aspirant ever
vigilant, keeps guard bhayt Kamsah:
Kamsa, the fear that how I being as an
aspirant can indulge in sense pleasure, at
once the six enemies are eradicated from
the heart making the heart untainted that is
the death of six children of Devaki at the
hand of Kamsa and next forth with in that
satatayuktam God bestows buddhi-
yogam, viz. the untainted heart of the
aspirant is made a plane of transcendenc, a
seat for God to descend.Therefore there was
no seminal birth of any child in the
consecrated womb of Divine Devaki.
Sri Krishna says, I manifest Myself
in the world, out of My Divine prerogative
through the agency of My Yogamya. The
purpose of My advent is primarily to
strengthen the spiritual vitality of human life,
and thereby to sustain the purity and to
stimulate the progress of human civilization
NEED OF RELIGION
Srimad Bhakti Prajnan Yati Maharaj
THE GAUDIYA 11 OCTOBER 2012
and to counteract effectively the aggressive
assertion of mans low animalism and
selfishness over his higher humanity and
spiritual purity and freedom.
Modern man, divorced from reality, is
living in darkness. Achievement of science
and technology could help him to know more
about himself but there is dissatisfaction all
over the world. The youth of the affluent
world appear to be searching for a meaning
of life beyond material wealth and pleasure.
In fact, there is no peace in the world.
Nations and the UNO have failed to bring
about peace to the world.
If the social structure is to be
remodelled, political outlook needs change
and if mental equilibrium is to be regained, it
is possible only through spiritual
understanding one cannot understand life as
a totality in relation to the world outside. The
moral downfall of man emerges out of
chronic mental dis-equilibrium. Only in
religion and metaphysics one can find truths
that claim absolute and eternal validity. Great
religions are the foundations on which great
civilisations rest. A society which has lost
religion will sooner or later, lose its culture too.
Hiranyakashipu, to whom might was
the right because he was a nastika and when
he ruled the country the subjects were
always fear-strickened and chaos prevailed
everywhere but, Prahlada, a great believer
of God when ruled the country there emaied
peace althrough. Ravana, who looked after
his sensual pleasures in all directions created
a terror in the minds of his subjects, but
Vibhishana, a man of ideal realistic God-
believer when ruled the country there people
could get the justice. Kauravas, opportunists
deprived the Pandavas from their rights.
Even when Pandavas were sent to exile, it
so happened, once Duryodhana was
abducted by the Gandharvas but Bhima and
Arjuna commanded by Sri Yudhisthira
rescued him but same Duryodhana, so
ungrateful that on their return when Pandavas
desired to get back their right he refused.
Dharmaraj Yudhishthira when ruled the
country people had all prosperity and safety.
Emperor Ashoka preached the Bauddha
Dharma but not with sword in hand. In our
country Sanatana Dharma having its different
concepts there remains philosophical and
ideological difference but neither Saivaits nor
Vaishnavas nor Jains or Buddhists destroy
the temples or the edifices of worship of rival
ones. But the side of a Shiva temple there
remains a temple of Vishnu. But no doubt
incidents are there that one Saivite king
Krimikantak took away the eyes of
Kuresha, because he could not accept the
kings imposition. Know, it had nothing with
religion. It is only when politics try to control
the religion there such fanaticism prevail. But
when politics is controlled by religion
there people rejoice peace, happiness
and country gets all prosperities. The
present day confusion in understanding the
true aspect of religion has caused suspicion
in the minds of the modern educated men
that religion is the cause of the present
problems of the country so that legislators
are cosidering to delink the politics from
religion. But they forget the tradition, culture
and heritage of the country. No true
civilisation can be built up without strong
foundation upon true religion. But this
religion is not a mere cult. Religion is not a
mere cult or creed but religion is the
awakening of inner spirit of the self. Religion
is the discovery of the essential worth and
dignity of individual and his relation to the
world of reality. It eradicates animosity from
(Contd.. on page 15 )
THE GAUDIYA 12 OCTOBER 2012
We find in the Srimd Bhagavatam that
Sri Sukadeva Goswami while giving the
discourse to Sri Parikshita Maharaj narrates
about the King Nabhi and the descent of
the Lord Rishabhadeva to him. King Nabhi
was the son of Agnidhra Raja. He had by
his wife, Merudevi nine daughters, but no
male child. One day the queen in a dejected
mood just touched the feeling of the King
saying Oh King! We have got vast
wealth and everything else, yet I feel
incomplacent. It is due to a lurking desire
for becoming a mother of a prince. I feel
for it mainly that after you who will rule over
this Country? This touched the heart of
the King who one day called all his Ministers,
good advisers, Guru, Purohitas and others.
The King in a depressed heart said to them,
My friends! My father was a great soul
who was the descendant of Swayambhuva
Manu. He divided this country into nine
parts and gave its charge to his nine sons
each to rule over the respective part. But I
am the only unlucky son of my descendant
who will look after the country after me.
The Ministers, Preceptors and others
suggested that the King should perform a
Yajna by which the Lord could be pleased
and as its result by His Grace he might be
favoured with a son. On their advice the
King ordered his men to arrange for a Yajna.
He sent invitations to all his relatives, friends
and others. The Kings and others came to
participate in Nabhis Yajna. On one
auspicious day the performance of the Yajna
was commenced. The King and the queen
were seated near the place of performance.
While the performance was going on, the
King gave donations to the Brahmins,
beggars and poor and all others with a free
hand. The Yajnika Brahmins with their pure
hearts uttering the Mantram offered the
Arghya into the Yajna fire. What a wonder!
Immediately all the sides became peaceful,
all and assembled began to chant Hari, Hari.
Amidst that, most effulgent, the Great Lord
appeared in the King Nabhis Yajna to fulfil
the desire of the King and the queen who
were the devotees of Him. The Lord
appeared in His beautiful Form, with
Shankha, Chakra, Gada and Padma. He
smilingly glanced upon the devotees with
graceful eyes and all present there felt
celestial Bliss.
The Yajnika Brahmins stood up and
with folded palms prayed, Oh Lord!
You are the Supreme, though impartial yet
affectionate to Your devotees. We do not
know how to please You, but we rest upon
our single Bhakti. You are the Father,
Mother, Guru; You are all in all. Oh Lord!
We pray for the King to be favoured by You
with the merit this performance was
celebrated for. You have got non-
phenomenal qualities which cannot be
described by fallen souls like us. When You
have kindly appeared, our humblest prayer
is, kindly favour the King and the queen with
a son like Yourself. And they prostrated
before the Lord. The Lord on hearing the
devotees, became happy and said, I
like to fulfil the desire of the King, but how
King Nabhi Receives
Lord Rishabha Deva as his Son
Sripad Nityananda Brahmachari
THE GAUDIYA 13 OCTOBER 2012
is it possible to meet second person as like
as Me. So it is out of the question to obtain
a person of My Merit, so seek for some
other type of boon. But the truthful Brahmins
stuck to their pronouncement. The King and
the queen began to cry and said, Oh
Lord! Where will we be if You say so?
The Lord then said, In fulfilment of your
desire and to preserve the honour of the
Yajna, I Myself have to come as your son.
So saying the Lord disappeared. The King
and the queen became very happy to hear
this message from the Lord Himself. The
King and the queen both were spending their
pure joyful lives. One auspicious day the
queen Merudevi gave birth to a male child.
At the very birth of the Boy the parents saw
the Dhvaja, Vajra, Ankusha, Pataka etc.,
signs in the person of their Son. The signs
only can be seen in the Person of the Lord.
To keep the respect of the Yajna and
Bhakta, the Lord Himself appeared as a Son
in the house of the King Nabhi. Then all the
sides became calm and quiet with Divine
serine and the whole world, so to say,
became beautiful with teeming crops. Now
the King Nabhi and the queen became very
glad to have Narayana, the very Lord as
their Son. But their parental love hardly
made them believe Him as the God
Incarnate and they loved Him as does a
parent his loving son. He began to grow up
like the moon of the bright fortnight and
became the cynosure to the King and the
queen including the subjects thereof. All,
out of affection blessed the Boy as the Boy
was extraordinarily playful. The King seeing
in His Person the greatness, super-beauty
and other good signs gave Him the Name,
Rishabha, and the world knows Him as
Rishabah Deva.
King Nabhi finding Him grown to
youth, called all the Ministers and Brahmins,
and before them he offered his throne to his
Son Rishabha Deva. By Whose Grace the
world is ruled, He now became the Ruler of
Nabhis kingdom! The King and the queen
Merudevi giving whole charge of the
kingdom to their Son left for Badarika
Ashrama. There they passed their last days
in worshipping the Supreme Lord Sri
Narayana.
Once Indra, King of heaven became
very proud of his power and did not shower
rains. The Lord Rishabha Deva understood
the cause of the drought. He, as the
Supreme exercising His Power, showered
rain to this Ajanabha Varsha. During His
rule none of His subjects was in want.
Everyone had enough and was content. He
was friend of all beings, kind, full of sympathy
for all.
Rishabha Devas eldest son was
Bharata who was famous in all respects: in
prowess and power, in kindness and charity,
so on and so forth; after him our land got
the name Bharata Varsha. Other nine
among his (Rishabhas) sons are knbown
as Nava Yogendras, the famous
Paramahamsas, through whose teachings
we got a birds eye-view of the Bhagavata
Religion.
T
THE GAUDIYA 14 OCTOBER 2012
Absolute God Realisation
through the process of
Vishuddha Bhakti Yoga
Sripad Bhakti Saurabh Narayan Maharaj
God-realisation is the prime necessity
of all the living beings, for securing the
highest wellbeing of life. Unfortunately,
people who are antagonistic to devotion can
not realise the Supreme Lord. Pure devotion
or Shuddha Bhakti is the only merit that
takes the living beings upto the Feet of the
Supreme Absolute. Self-realisation and
God-realisation are the birth-rights of the
pure-spirit, just as the property of being
attracted by the magnet is the very intrinsic
nature of a piece of iron. Lord Krishna is
the Supreme Attractor of everything animate
and inanimate. As the liberated souls are
free from the worldly contaminations, such
pure jivas when come in contact with the
Name, Form, Quality and Deeds of the
Lord, they immediately get attracted by them
and enter into the eternal service of the Lord.
Eventhrough all the jivas are comparable to
the iron pieces, the fallen and engrossed jivas
are like a tiny speck of iron covered with a
huge amount of rust over it. These jivas
should completely get rid of their
contamination that is collected by them since
immemorial births, to be able to feel the
blissful attraction of the Lord. This needs
the constant assistence of holy association,
which naturally purifies the hearts of the jivas
and guides them towards the Lord, by
inspiring their eternal duty of devotional
service to the Beloved Lord. An aspirant of
devotion should discard all kinds of negative
habits and strive to achieve the holy traits of
the devotees.
AVOID UNRIGHTEOUSNESS
First of all, one should adopt
righteousness and discard all kinds of
unrighteous behaviours. Penance (tapas),
Sanctity (shoucha), Compassion (daya)
and Truthfulness (satya) are the four legs of
Dharma or righteousness. The negative traits
that destroy righteousness are, pride,
unholiness, cruelty and falsehood, which are
generated by the evil acts of intoxication,
illicit company, butchery and gambling. The
large sections of the present day masses are
freely engaged in these fourfold evils, in one
or other form. In their ever new dimensions
they keep on influencing the masses, by
increasing their sixfold demerits such as,
lust, anger, greed, delusion, pride and
prejudice. As a result of it, the common
people are becoming anti-godly, anti-
devotionhal, anti-national, anti-social, selfish
and nhuman. This causes unrest,
disturbance, degradation, downfall and
suffering of the common people. In the
entire nation, the leaders, rulers, teachers and
parents should be worthy and honest. They
should properly guide the younger generation
towards devotional upliftment and prevent
their downfall. Unfortunately, the present
day leading section itself has become
misguided and mostly degraded. This
expresses the urgent necessity of, ruling
BASIC PREPARATION
ELEGIBILITY TO REALISE GOD
THE GAUDIYA 15 OCTOBER 2012
the rulers, teaching the teachers and
reforming the reformers. Every citizen of
the country should adopt righteousness and
practise noble human values like universal
brotherhood, non-violence, generosity etc.
Otherwise, the evils like selfishness,
wickedness, cunningness, hatred, greed,
arrogance, brutality, dishonesty, intolerance
etc. will drown the society into the hell of
suffering. Members of such a degraded
society will adopt utter selfishness, by
discarding the essential human virtues,
people will lose even peace of mind.
Worthy qualities are needed, not only for
God-realisation, but also to live peacefully
as ordinary human beings. Even after
securing this precious human birth, what is
the use of living like brutes, demons and
devils?
ADOPT SPIRITUAL REALISM
People should avoid practising inhuman
activities in the name of religion. The
multifold evils of illogical atheism, diabolic
fanaticism, selfish optimism, senseless
pessimism, stupid materialism, foolish
nihilism and godless secularism should be
discarded for climbing the staircase of human
value and to proceed towards the Absolute
Reality. The worthy principle of absolute
realism alone can assist us to realise the
Supreme Lord. There are thousands of
moral teachings available from the holy
scriptures and holy souls. Every one should
respect them, without going against them.
Among all the worthy advices, the formation
of good conduct is of foremost importance.
This good conduct is the outcome of the
devotional faith towards the infallible
Supreme Lord. Therefore, the first and
foremost duty of all the human beings is to
cultivate devotional servce to the Supreme
Lord, through the holy association.
PROCEED WITH GENUINE GUIDANCE
One has to conduct this process of
God-realisation under the able guidance of
scriptures like the Shruti (Vedas), Smriti
(Dharma Shastras), Puranas and
Pancharatras, in subordination to the
enlightened holy souls. Knowledge about
God can not be obtained through the
defective sense-perception. Those who
adulterate the divine knowledge with their
worldly expertise can never reach God. All
kinds of mundane contaminations should be
discarded to realise God. The Supreme
Lord is realised only through the unalloyed
loving faculty of the pure spirit. This
absolute Divine Love gets manifested in the
heart of the devotees, by the performance
of various kinds of devotional services,
which should be fully relishable to the
Supreme Lord. The Bhakti Yoga is
absolutely free from all kinds of selfish
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interests. We often see the evils like
hypocrisy, deception, blackmail, brainwash,
factionism, intolerance, temptation etc, going
on in the name of religion. Whether to laugh
or to weap at this nasty phenomena? God
is all-goodness, how can He be approached
by the help of such dirty tactics? Not to
speak of God, you can never please even
demons and devils by such wicked dealings.
Absolute honesty, truthfulness and sincerity
are the basic requisites in the path of God-
realisation. All other contaminated dealings
will lead to self-deception, instead of self-
realisation.
MUNDANE WORLD IS A PRISON
HOUSE
Happiness and sorrow are the chief
experiences for the living beings. While
everyone undergoes sorrow in this world,
only a few seem to be sometimes happy.
Generally happiness is the result of virtue,
while misery gets resulted due to sinfulness.
The widespread universal suffering in the
form of birth, death, old age, disease, grief
and sorrow shows that, all the living beings
of this mundane world have committed
some common sin towards the Supreme
Lord. What is that basic sin the living beings
have committed to displease the Lord? The
revealed scriptures inform us that, the
fundamental duty of the living beings is to
conduct the devotional service to the Lord,
which provides them immense bliss in the
transcendental abode Vaikuntha. Those
souls who turned averse to the Lord out of
their own enjoying tendency, came under the
punishment of the external potency Maya,
who puts these jivas to repeated sufferings,
untill they start to serve the Lord with
devotional affinity. God has created this
word as a prison house for the reformation
of those erring jiva souls. Those who aspire
for their own well being should sincerely
engage in the service of the Supreme Lord
in holy association and strive to quickly go
back to the Divine Abode, which is their
Eternal Home.
the heart and creates love and fraternity. As
a fish cannot remain out of water, so no
human civilisation can develop without true
religion. In no walk of life religion can be
delinked. Our Governments duty is not
only to supply bread and butter and secular
education. If religion is given bood bye then
human life becomes meaningless.
Sri Chaitanya Mahaprabhu preached
His message of Prema and Devotion and
message of eternal peace. He taught that
love and devotion, truth and tolerance alone
can bring the unity and cohesion. His religion
was so catholic that He has taken best that
(Contd. from page 10 )
(to be contd.......)
He could have from other religions and
preached one universal religion.
To lead a strictly moral and to recite
the Name of Krishna in love and devotion
to Krishna was His single message to the
people at large. The recitation of Krishna
Nama alone can remove all sins and develop
spiritual divine nature. The essence of His
teachings sprang from the universal principle.
He believed in the individual personality and
maintained the preeminence of faith over
caste, regardless of tribe and family. He
proclaimed that every individual has got right
to worship Bhagavan by recitation of His
divine Name.
T
THE GAUDIYA 17 OCTOBER 2012
Sages, Saints and Seers
Sri K.S. Ramaswami Sastri
I shall describe in these articles the lives
and doings and teachings of the supreme
sages and saints and seers of the Vedic age.
The Hindu belief is that the Vedas are eternal
and that they are not human compositions
and that the Rishis visualised them in their
minds and hearts in their moments and
moods of inner inspiration, introspection,
illumination and inner vision. A well-known
verse says:
Oordhovaretas Tapasyogah
Niyatasucha Samyami |
Sapanugrahayah Shaktah
Satyasandho bhaved rishih ||
(He who is of immaculate sexual purity,
who is of perfect and dynamic austerity; who
is of controlled appetites, who is capable of
withdrawl into himself in meditation, whose
curses and benedictions are effective, and
who is a devotee in Truth is a Rishi.)
It is said also that he can see God in
his intuitive inner vision. In the Purusha
Sookta (Veda) the Rishi says:
Veda aham etham pursham mahantam |
aditya varnam tamasah parastat ||
(I have known and seen the great
Supreme Being who shines like the Sun
beyond all darkness).
In the Chandogya Upanishad it is
stated tht when Satyakama learnt Brahma
Vidya (knowledge of God) and returned to
his Guru Gautama the latter told him: You
shine like a knower of Brahman. (Brahma
vid iva saumya bhasi) (Chandogya
IV.9.4).
It must not be supposed that the
rational inductive method of observation and
experiment is the method of arriving at truth.
Deductive methods alone can lead to the
truth. The intuitional method is a yet higher
method of reaching the Truth. The mind
illumined by Gods grace has a wonderful
range and intensity of inner vision. When
the scattered rays of the mind are gathered
and united in Yogic inner perception, new
potencies (Siddhis) of the mind are attained
and revealed. Clairvoyance and clair
audience, telepathy, visualising the past and
the present and the future etc. are attainments
which the scientists of our age are forced to
admit. The Rishis were persons in whom
faculties of perception which are dormant
and latent in ordinary persons were dynamic
and potent.
According to all the spiritual thinkers
and leaders of India, the Rishis ideal
connotes the vision of God and is the
supreme spiritual ideal.
Thus in India the highest reverence and
homage are paid to the Rishis because they
were the elders of the whole creation and
saw, knew and adored God. There were
acute differences of opinion in regard to all
other matters but there was not at any time
among men or groups of men, any
difference of opinion about the reverence
to be paid to the Rishis. The reverence was
so great that in Valmikis Ramayana, Sri
Rama saya to his stepmother Kaikeyi when
he was asked to agree to the Coronation of
Bharata as a Yuva-Raja (heir-apparent) and
be an exile in the Dandaka forest for fourteen
years: I am not greedy of wealth. I do not
wish to live in the world in such a spirit.
Know that I am equal to a Rishi and am
THE GAUDIYA 18 OCTOBER 2012
solely devoted To Dharma (righteouness).
Naham arthaparo devi lokam avastum
utsahe |
Viddhi mam rishibhih tulyam kevalam
Dharmam asthitham ||
(Ayodhya Kanda XIX.20)
A curious feature in regard to the
Rishis is that they have not been born in the
Brahmin community alone but had their birth
in all communities. In fact, no one asks,
and no one is allowed to ask, to what caste
or community a Rishi belongs. An adage
says: You must not ask the source of a river;
you must not ask the source of a Rishi.
Just as a river may have its source in a high
and holy hill or in lesser heights or out of
rainfall on the ground or may flow out of a
high and big lake or a low and small lake or
may merely begin as a small rill due to rainfall
on the ground, even so the greatness of a
Rishi should not be measured by the
greatness of the community to which he
belongs.
Each vedic hymn has its Rishi (Seer)
who visualised it in his intuition, chhandas
(metre) and devata (the God who is its
object of adoration). Many of the Rishis
were men but there were women Rishis also
in Vedic age. It is by the help of the Rishis
and with the aid of the mantrs that we can
attain God.
The great Sanskrit poet Bhavabhuti
says in his famous drama Uttara Rama
Charita that in the case of ordinary persons
the words express the meaning whereas in
the case of the ancient Rishis facts expressive
of the meaning of their words run after the
words to overtake them.
Risheenam punar adyanam |
Vacham artho nudhavati ||
This indicates that God will surely fulfil
what the Rishis utter. It is the Hindu belief
that they have Siddhis or occult powers of
the highest order.
What is the supreme lesson which the
Rishis teach all mankind? The useful, and
the beautiful (artha and kama) are dear to
all. But the highest aim of life is Love of
God. Artha and Kama shoud be in
conformity with It and sub-ordinate to It and
should not run counter to It and transgress
It. The supreme aim of life (Purushartha) is
beatitude in supreme infinite immortal eternal
bliss which is attained by communion with
God.
The Hindus believe that the Rishis are
living even to-day as their cosmic function
of imparting spiritual knowledge is to
continue till the destruction of the universe
by God, just as the Sun and other Gods are
to continue till then to protect the world.
They think that they could be met in the
Himalayan cave and could be seen by
devotees and pure-hearted men who seek
benediction and inspiration from them.
It is generally said that the number of
Rishis is 48,000. The names of all of them
are not now known but the Ithihasas
(Ramayana and Mahabharata) and the
Puranas and the Agamas refer to the names
of a few of them; and hence we know in our
age only about them. Everyday during the
Sandhya prayers the Hindus invoke, the
seven Rishis Atri, Bhrigu, Kuta, Vasishta,
Gautama, Kasyapa and Angiras. The
Saptarishi Mandala (the supreme region of
the seven rishis) and above that the plane of
Dhruva (the northern polestar) are supposed
to be the highest regions in the entire
universe.
Sri Krishna says in the Bhagavad Gita
(X.6) that He created by the power of His
mind the seven ancient Rishis and the four
THE GAUDIYA 19 OCTOBER 2012
manus to help Him in completing the task of
creation.
There is another widespread belief that
it is the Rishi who is commissioned by God
to be a true and great poet. The well-known
adage Nanrishih Kurute Kavyam (one who
is not a Rishi cannot create great poesy)
embodies and expresses this truth. Of
course others also could be poets but not
supreme poets. The examples of Valmiki
and Vyasa and Suka show how the Supreme
seers of Truth and Goodness are also the
supreme seers and declarers of Beauty.
Immortal poets like Kalidasa are not called
Rishis or classed as Rishis but they say and
the people believe that they got their
inspiration from supreme poet saints.
Kalidasa says in his great epic poem
Raghuvamsa: I proceed through the verbal
opening made by the former poet-saints, just
as in a gem pierced by a diamond a piece of
string is able to go through it.
In the famous introduction to the
bhashya (commentary) on the Bhagavad
Gita Sri Sankara says that the Creator
created four rishis viz., Sanaka, Sanandana,
Sanatsujata and Sanatkumara and asked
them to aid him in the task of creation. But
they said that they preferred to spend their
lives in meditation on God and not to marry
and bring up families. He then created
Prajapatis (Lords of creation) to carry on
the task of creation. They are Mareechi,
Atri, Angiras, Dharma, Pulastya, Bhrigu,
Pulsha, Kratu, Vasishta and others. They
carried out his command. From this fact
we learn that both of Dharmas viz. nivritti
Dharma (turning away from the world and
towards God) and pravritti Dharma (turning
towards the world while remembering and
worshipping God) are both dear to God and
carry out His divine purposes in His work
of the creation of the universe.
(to be continued....)
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Pravesh Kumar
Usharani Grover
Our mother Thou art,
our father Thou art,
and Thy children, we all are,
And in the pouring of
Thy grace on us,
lies our greatest happiness!
Girish Grover
Gitaanjali Geetha Grover
Gaurav Grover
D
THE GAUDIYA 20 OCTOBER 2012
SECRET OF SUCCESS
Knowledge about the characterstics of your instrument is essential
Sri Gopal Das
All glories to my beloved Gurudeva
Swamy Raghava Chaitanya Das of Shri
Gaudiya Lineage, whose inspirations
enabled me to write this extremely important
article. I am also grateful to all jivatmas,
past, present and future for enabling me to
write an article regarding the jivatmas and
Paramatma.
Lord Krishna has said, Knowledge
of ones own self is the highest of all sciences
knowing which no other science remains be
known.
By nature everybody is born as an
eternal servant of Lord Krishna. It is latent
in everybody and it is our duty to discover it
and fulfill the purpose of human birth. God
has provided us with an instrument to
discover the same. The body is not an end
in itself. It is only a means, to an end.
It means one has to use this human
body as an instrument to achieve God
realisation. What is your relationship with
the instrument? Are you possessing the
instrument to make use if it? You are not.
On the other hand you are being possessed
by the instrument itself, you are a prisoner
in the instrument itself and so how is it
possible for you to make use of the
instrument. You are a slave to the mind and
senses, and slave to anger, lust, passion,
greed etc.
To possess the body, you must be an
entity other than the body. You own a car
and a house. You are a different entity and
the car and house are different entities. So
to possess the body you must identify
yourself with the atma. Only then you can
use the body as an instrument or tool to get
God realization.
Just because the body is equipped with
a tongue, eyes, ears, limbs etc., the devotees
straightaway start doing ninefold methods
of Bhakti. Instead of using the tongue, eyes,
ears, limbs etc., for worldly purposes, the
devotees are using the same for divine
purpose. That does not really mean that
they have identified with the soul or jivatma.
The devotees are not at all concerned to
know anything about the instrument.
Lord Krishna has provided each one
of us with an instrument which can enable
us to chant and meditate on His form for all
the 24 hours, i.e., every moment of our lives.
Unfortunately almost all devotees neglect or
being forced to neglect by maya this
important aspect of Bhakti.
Due to the evil effects of maya the
instrument has been handed over to each
one of us in a topsy turvy condition. The
whole instrument is in disarray. How can
one make the best use of his time when the
instrument itself is in disarray?
So it is absolutely necessary that the
devotees must know all about the instrument
before making use of the instrument. One
must analyse and ascertain the elements of
the instrument. One must examine minutely
the constitution of the instrument. Man has
invented and manufactured thousands of
instruments. How much time, years and
years of research, to invent and manufacture
those gadjets to enable man to go to the
moon, travelling in space, making computers
etc., to name only a few.
THE GAUDIYA 21 OCTOBER 2012
How many years of observation and
training is necessary for trainees to know A
to Z of those instruments. How to operate,
how to maintain, what is the purpose etc.
How was it possible for man to invent
and manufacture all those complicated
machinery? The human mechanism created
by God was the basis, and the cause which
enabled man to do all those things.
Therefore, the human mechanism created by
God is the most sophisticated, the most
complicated and the most intricate of all
mechanisms known to mankind.
Hence when years and years of training
is necessary to know the ins and outs of
mechanisms made by imperfect man, how
many decades of observation and research
is necessary to know something about the
most sophisticated of all mechanisms known
to mankind, the human body? Man cannot
know A to Z of this mechanism. Only God
knows all about it. When maya has given
the instrument to us in a topsy turvy
condition, it is imparative that man atleast
makes the instrument in working condition
as designed by God. But due to maya almost
all completely neglect and do not want to
know anything about the instrument. It is
most astonishing and it is a matter of pity.
All the mechanisms invented and
manufactured by a worldly man does not
serve the purpose of human birth. Those
mechanisms only take you more and more
away from God. All those mechanisms fall
into insignificance when compared to the
human body which God has created to
enable man to get most coveted God
Realisation.
The human body is a Kalpa Vriksha
a wish yielding tree. It serves multifarious
purposes. It serves the worldly person to
pursue and help him in the profession he is
adhered to. There are umpteen professions
and ambitions which man is preoccupied
with.
In the Spiritual field, the body caters
to the needs of those who want to know the
eight types of Siddhis. It caters to the needs
of those who want to do Pranayama,
Kundalini Shakti, different types of Yoga
etc., When the body serves the needs of
people with different ambitions, will it not
serve the needs of those devotees who want
to meditate and chant His Sacred Names
every moment of their lives, day and night?
Certainly it will be provided if there is intense
eagerness for the devotee to achieve the same.
Lord Krishna has said in most Sacred
Bhagavat Gita, Fix your mind on Me and
Me alone. Why does He say that? If it
was impossible for man to fix his mind always
on Him, He would not have said like that.
It was possible for man to do it. So it is left
to the devotee to go full ahead and achieve
it as early as possible. Where there is a will
there is a way. In the Sacred Bhakti
Rasamrita Sindhu by Bhakta Sri Rupa
Goswamiji, he has mentioned, see that your
mind is always preoccupied with Krishna,
somehow or other.
At present the mind of almost every
one is devils workshop. There are many
enemies within you. They prevent you from
achieving your goal. Instead of the mind
and sense looking inwards, they are all
looking outwards. Not only that, for millions
of births in thelower species and as human
beings we areaccustomed to sleep during
night. That sleep should be overcome. So
to chant and meditate on Lord every
moment, in something incredible to achieve
when we hear it. So when Mahatmas say
that one must get over sleep it is left to the
ardent and staunch devotee to make all
efforts to achieve the goal. What is the
quintessence of all the Vedas, Puranas and
THE GAUDIYA 22 OCTOBER 2012
Shastras? Constant remembrance of the
Lord is the gist of all the Scriptures. Bhakta
Naradji has given the definition of Bhakti as
follows. The constant flow of ones thought
currents towards God is known as Bhakti.
It is easy to remember Lord Krishna.
An ardent candidate in every profession has
a role model to follow: Whether it be a
doctor, engineer, painter, politician, actor or
any of the various progessions. When we
talk about role models, Lord Krishna is a
role model in all the important professions.
So where is the difficulty in remembering
Him always.
Whenever we are going to take a long
journey by car it is essential that we check
up thoroughly the condition of the car. One
must see that there is enough water in the
radiator, oil level in the engine is normal, the
battery is in good condition, one must see
that the petrol tank is full. The air in the
wheels and the spare wheel is alright etc.,
When that is the case with a worldly
journey, how many years of research is
necessary when we are undertaking a
journey to cross the ocean of samsara.
Unfortunately almost all do not pay any
attention regarding the condition of the
instrument called the human body. We are
all practicing our spiritual goals from what
our Mahatmas and Rishis have drawn from
within, after years and years and decades
of contemplation. Bhakti is ingrained in us
and so chanting and meditation should come
out from us spontaneously. The mind must
be converted into a laboratory where
experiments are made with the body
mentally and the experiences gained from
those experiments are noted.
Only when an ardent aspirnants aim
and ambition in life is to chant and meditate
all the 24 hours occurs to him and struggles
day and night for decades to achieve the
same, only then by his Gurujis Grace and
Lords Grace he will get to know the ways
and means to achieve the goal. One must
know the characteristics of this most
valuable instrument. One must go on
manipulating the body from different angles
to know which makes you meditate and
Chant Gods Names constantly every
moment of your life.
No man can achieve this constant
remembrance by his own efforts. God
knows who are eligible and deserving to
know about Him and remember Him
always. Only those fortunate devotees can
achieve the same with continuous efforts for
decades. So it is very essential that one
knows atleast something about the
charcteristics, of the human body by Gurujis
Grace and Lord Krishnas Grace.The
remembrance and chanting must come
effortesly from within, spontaneously. The
instrument will enable one to achieve the same.
With Best Compliments
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ROHIT S. SHELAT
S
v
THE GAUDIYA 23 OCTOBER 2012
a|+ -. =|a|+|+ 4|-4-
4-a|-| + ~4|.4-a|-4|4- -
Jnnam teaham savijnna-
midam vakshymyasheshatah |
yajjntv neha bhuyoanyaj
jntavyamavashishyate || 2 ||
= I , 4|| = will tell, - = you,
- = in details, ;+ = this, a|+ =
knowledge of My Splendour acquired by
My devotees, before they are steadfastly
attached to Me out of love, =|a|+ =
alongwith the Transcendental Knowledge of
My charming Personality (Sweetness)
(Shyamasundara Form) acquired after the
attainment of strong attachment for Me,
a|-| = knowing , 4- = which, + 4- =
nothing else, |4- = will remain, a|-4
= to be known, ; = here, ~4 = again.
I will tell you in details this knowledge
of My Splendour acquired by My devotees,
before they are steadfastly attached to Me
out of love, alongwith the Transcendental
Knowledge of My Charming Personality
(sweetness) (Shyamasundara Form)
acquired after the attainment of strong
attachment for Me. Knowing which,
nothing else will remain to be known here
again.
(Contd. from August issue)
Sr i dhar a
Swami said ,
S c r i p t u r a l
Knowledge is
the Knowledge and experiencing that
Divinity is Vijnana, Transcendental
Knowledge.
Srila Viswanatha Chakravorty said,
Jnana is majestic and Vijnana is Beatific.
Refer. Srimad Bhagavatam 2.9.30;
1.1.8 2
Rare are those who know the Lord
in essence
+4|| =| +||-|- |=a4
4--||+ |=a|+| +||| |a -- .
Manushynm sahasreshu
kaschidyatati siddhaye |
yatatmapi siddhnm
kaschinmm vetti tattvatah || 3 ||
=| = Among thousands, +4||
= of human beings, +||- = some only,
4-|- = strives, |=a4 = for spiritual
progress, 4--| |+ |=a|+| = among such
human beings, who attained spiritual
progress, +||- = hardly one, |a = knows,
| = Me, -- = in My Prime essence
i.e., hardly acquires Transcendental
knowledge regarding My Two-Armed All-
Beautiful Shyamasundara Form.
Among thousands of human beings,
some one only strives for spiritual progress.
||4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
| .4|4 CHAPTER-VI
4|+4| 4 DHYNA YOGA
Knowledge and Transcendental
Knowledge is explained
THE GAUDIYA 24 OCTOBER 2012
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Fax : 25388184
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65, (New No. 78), Godown Street,
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D
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THE GAUDIYA 25 OCTOBER 2012
(to be contd...)
With Best Compliments From
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91766 43503
Among such human beings who attained
spiritual progress, hardly one, knows Me,
in My Prime Essence, i.e., hardly acquires
Transcendental Knowledge regarding My
Two-Armed All-Beautiful Shyamasundar
Form.
Refer Ch.Ch.M 22.80; B.G. 7.19;
7.26; SB 6.14.3-5; Ch.Ch.M. 19.138, 139,
144-148; Adi 7.84,85. 3
Lord explains His Phenomenal and
Transcendental nature and starts with
the phenomenal
~||+|.+=| |4 n +| 4|a
| ;-|4 |~:|| a+|-+|
Bhoomirpoanalo vyuh
kham mano buddhireva cha |
ahamkra iteeyam me
bhinn prakritirashtadh || 4 ||
~| = Earth, |+ = water, += =
fire, |4 = air, n = ether (akasha), the
five gross elements, + = mind, 4|a =
intelligence, ) = and, +| = (perverted)
ego, the subtle elements, ;4 = the, a+ |- =
External Marginal Potency, ;|- = thus, |~:||
= divided, +| = into eight, = is Mine.
A true knowledge of Lords Eternal
Form and His Lordliness is called
Transcendental knowledge viz. I am the
Eternal Self-Effulgent Supreme Lord
endowed with innumerable Potencies.
Brahman My External Self Effulgent
Impersonal Aspect, void of any attributes;
It has no real form and is the negative
conception of the created world.
Paramatma My Partial Immanent Aspect
pervading the Phenomenal world. It has also
no eternal form. My Transcendental Form
only is Eternal. There two of My Potencies
are shown. One is Bahiranga or Maya
Shakti. It is also known as Aparashakti,
i.e., the moth er of this mundane universe.