Spiritual Monthly
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Vol. LVI MARCH 2013 No. 7
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So long as one is not blessed with the association of such adherent devotees
who are intoxicatedly drinking the Nectarine Bliss at the Lotus Feet of Sri Chaitanya
one cannot realise the bitterness in the cult of attributeless Brahman of the jnana-
school as well as in the self-annihilating Iswara-Sayujya mukti of yoga-school; and
also neither one realises the ephemeron of the worldly possessions nor the celestial
gains that are possessed by observing Vedic rites i.e., so-called Vedic rites observed
for attaining Dharma, Artha and Kama; until then so-called scholars in Vedic lore
wrangle in their sectarian dogmas.
–– Srila Prabodhânanda Saraswati
Lord Sri
Chaitanya gave
instructiions to
people all over
India to give
every one, whom
they would come
across, advice to
worship Krishna. He thus told them to
make endeavour for God, even from the
positions they were occupying,
irrespective of differences of place, time
or person. Now to carry out His
command-ment there is no other course
than to cultivate that we have learnt at
the lotus-feet of our Shri Gurudeva. The
only work for a worshipper of God is
to see that Hi s worshi p i ncreases
more and more. Our prayer should
ever be that our attachment towards
Krishna may become more and more
increased. We do not want power and
pel f, nay even cessati on of further
The special advice that Shri
Chaitanya Deva has given us about the
easy way of getting rid of desires, so
natual to mankind, is nothing more than
taking our shelter in devotion. He has
said (Sri Chaitanya Chandrodaya VIII.24),
‘‘The particular vision, i.e., company
of vishayas i.e., persons sunk deep
in worldly affairs, and women is much
mor e har mf ul and f i t t er f or
abandonment than even the sipping
up of poison for men who are going
t o ser ve God havi ng abandoned
ever y wor l dl y at t achment wi t h a
desi r e of cr ossi ng t he ocean of
worldliness (samsara).’’
One may take poison and die; but
one should never keep company with a
vishayi and vishaya (object of worldly
enjoyment). He, who after beginning Hari
Bhajan (the service of God Hari)
becomes entangled with vishaya, is
ruined. It is for this reason that we receive
the teaching from the lotus-feet of Shri
Gurudeva that we have no other duty to
perform than doing service to Krishna.
His only blessing has been, ‘‘May your
mind rest in Krishna!’’
Shri Mahaprabhu has given to the
seekers after true well-being the advice
to totally shun the company of the
emancipationist – seekers after oneness
with nondistinct Brahman because they
are more insincere than those who are
desirous of worldly enjoyments. We
should shun all such bad company and
associate with true Sadhus (devotees of
God). Their only duty is to cut through
the kinds of accumulated evil desires of
jivas; and only this is their natural
motiveless desire.
The worldly people generally cherish
doubleness of heart or duplicity, speaking
out one thing abroad and concealing a
different thing inside. And the funny part
of it is that they are anxious to present
this doubleness of their heart to the public
as liberality or the virtue of conciliaton.
These double-tongued men give to the
creeds of persons, who are candid and
do not adopt duplicity themselves, the
designations of sectarianism, bigotry
etc. But we should associate only with
those who are candid, and not with the
The common decision of men,
whether discriminative or otherwise, is
not identical with Truth.
Pithy Precepts of Srila Prabhupâd
Thus Spake Srila Âchâryadeva
Sri Chaitanya gave His Own theistic
interpretations of the Vedanta. He
brought out with the help of the
Upanishads that the potent Absolute
accommodating variety without
undergoing modification is the logical
and natural as well as the plain and direct
meaning of the Vedanta (Mukhya Artha)
proving that the differencelessness of
the universal consciousness of the
Absolute established by Shankara by
means of his Vivartavada is a forced and
fanciful interpretation, not warranted by
the next. The Vedanta was enunciated
by God in the person of Vyasa. Sri
Chaitanya turned to the aphorisms of the
Vedanta, one by one and established that
Brahman is not without difference or
without attributes nor is He a deformed
entity nor mere universal consciousness
without subject or object but Bhagavan
Himself possessed of innumerable
attributes without any trace of maya. His
powers are inherent in Him Who does
not admit maya. Sri Chaitanya
concluded by pointing out that the
teachings of the seers of the Upanishads
and Vedanta are more trustworthy than
those of Shankara.
Sri Chaitanya established that the
nine kinds (Navavidha) of devotion, such
as listening (Sravana), chanting the
Name of God (Kirtana) etc. are the
means whereby the love of God is
attained. From the practices of the
Abhideya-Bhakti springs Prema or love
of God. This love is the highest
desideratum and makes a devotee get
a glimpse of the liquid loveliness of
Krishna, the Supreme.
‘‘I smile, weep, sing like one under
the influence of liquor. It is the outcome
of the chanting of the Name of God. The
Name of God is
t h e
quintessence of
all mantras and
the recitation of
Krishna Nama in
the Kali age is the
only religious
practice and the only instrument for
destroying sins. No ablution, no
asceticism, no observance or ritualism
is necessary.’’ Prakashananda with his
numerous followers re-cognised the
Divinity Itself in the Person of Sri
Chaitanya and acknowledged His
While returning from Mathura, not
very far from Mathura, Sri Chaitanya met
some Pathan horsemen, one of those
Pathans was a pir (Mohammedan
ascetic) who was touched by the
spiritual ferour of Sri Chaitanya and
started religious discussion advocating
pantheism of Sufism. He was a great
logician and well-versed in Suffistic
doctrine. Sri Chaitanya refuted his
doctrine by arguments from
Mohammedan scriptures (Quran) which
contains two views: first it establishes
the undifferenced Universal Absolute and
second it establishes the idea of a
personal God possessing a spiritual body
of all-existence, all-intelligence and all-
bliss. Sri Chaitanya’s knowledge of the
holy writings, deep knowledge, erudition
and spiritual insight made a great
impression on the Muslim Pir who finally
asked for His blessings and to be
accepted as one of His followers. On
his conversion the Pir was given the
Hindu name of Ramdas. The leader of
the horsemen was Bijlikhan, the son of
a chief. This young man listened to the
ALMANAC for the months of MARCH & APRIL 2013
discussion with the greatest interest and
his attendants were initiated by the Nama
Mantra of Krishna. The Bijlikhan was
recognised as a great Vaishnava. He
devoted his life to preaching the glory of
Sri Chaitanya and he had his followers,
muslim converts were known as Pathan
Vaishnavas. There is a village ‘‘Pathan
Vaishnava gram’’ in U.P. even now.
Even Mogul Emperor Akbar Shah
offers a prayer at the Lotus Feet of Sri
I hail Thee, O Chaitanya!
Thou hast conquered my heart!
How ravishing is the rhythm of Thy
mystic dance
Thou art the Lord of my aspiring heart!
How may I in words express
The love I have for Thee?
Shah Akbar begs of Thee to grant him
A drop from the sea of Thy radiant love.
(Translation of Hindi song)
After His renunciation in the twenty-
fourth year of His life, He lived for another
twenty-four years in Puri of which six
years were spent on pilgrimage, six
years in preaching His cult of Bhakti and
the remaining twelve years were spent
in deep ecstasies and suffering pangs
of separation from His beloved Krishna,
the Lord.
With the maturity of His life of
renunciation, His intoxication and love for
Krishna so much increased that He
developed symptoms almost of
madness and epilespsy. Blood ran out
of the pores of His hair, His teeth
chattered, His body shrank in a moment
and appeared to swell up at the next
moment. He used to rub His mouth
against the floor and weep. He could not
sleep at night. Once He jumped into the
sea, sometimes His bones became
14.03.2013 Thu Appearance of Srila Purushottam Thâkur
22.03.2013 Fri Commencing of the circumambulation of Navadwip Dhâm
23.03.2013 Sat Âmalaki Ekâdashi Fasting. Next day Pârana between 5.42
and 9.44 a.m.
24.03.2013 Sun Disappearance of Srila Mâdhavendra Puri Goswâmi
26.03.2013 Tue Demise of Srimad Bhakti Kamala Avadhuta Maharâj
Pârana between 5.38 and 9.40 a.m.
28.03.2013 Thu Feasting Festival of Sri J agannâtha Mishra
29.03.2013 Fri Demise of Sripâd Bhakti Kamal Padmanâbha Maharâj
01.04.2013 Mon Demise of Srimad Bhakti Vijaya J anârdana Maharâj
03.04.2013 Wed Appearance of Srila Srivâs Pandit
06.04.2013 Sat Pâpavimochani Ekâdashi Fasting. Next day Pârana between
5.30 and 9.35 a.m.
07.04.2013 Mon Disappearance of Srila Govinda Ghosh Thâkur
With the Achintya Bheda-Abheda Vada Commentary
Srimad Bhakti Prajnan Yati Maharaj
(Contd. fromFebruary issue)
But by dint of accumulated spiritual
virtue when soul is enlightened he
visualises the Monitor self as Blissful and
Who is delightfully served by the
devotees and who is all glorious then he
becomes free from the sufferings of
worldliness viz. he becomes immortal.
Do (1b): In this vast Brahma-chakra
which vitalises everything, all the fallen
souls are involved in unending cycle of
births and deaths. But when a fortuante
jiva is favoured by Him then he realises
himself as a separated part (vibhin-
nâmsha) from Him in relation to Served
and servitor, and attains immortality.
Katha Upanishad says (vide II.2.13): The
man of wisdom who beholds the
Supreme Brahman as the paramount
Eternal Reality among all other sentient
being as the Fountain source of
consciousness to all other sentient beings
as the Fountain source of consciousness
to all conscious beings–as the only
Reality without a second but as Monitor-
self dwelling in the cave of the heart of
all sentient beings and rewarding them
in accordance with their respective
actions in life–he enjoys true eternal bliss
and not others who are ignorant of Him
and are addicted to ephemeral pleasures.
This aphorism is explained in the 1st
Sloka of Srimad Bhagavatam as
janmâdyasya yato: Him from Whom
this world has come, by Whom it is
maintained, and in Whom it shall end
Who is beyond all that is and is not, as
He alone is the ultimate Knower of all,
being perfect in His self manifestation as
the totality of existence, consciousness
and bliss eternal. Him the sages and
gods are puzzled to know. But He in His
Supreme Grace ever reveals Himself in
the heart of Brahma who first sings the
Veda. But for Him this world composed
of three gunas appears as naught like
water looking light. In his revelation, there
can be no deception. His self-effulgence
alone dispels all gloom of nescience Him
we deeply meditate upon.
Chandogya Upanishad says (vide
23.1 & 24.1): ‘‘Why Brahman is to be
meditated upon? Because the infinite
Being is only Blissful. There is no Bliss
in anything finite, only the Infinite Being is
Blissful. Verily, the Infinite Being is
Nectarine, Blissful and Transcendental
but the finite is the mortal being.
It is said in Narayana Upanishad:
From Nârayan Brahma is born, from him
the prajâpati, Indra, eight Vasus, eleven
Rudras, twelve Âdityas and all others are
born i.e., He is the Efficient Cause of all
of them. Brahmapuran says: Nârayana
is only the Supreme God from Him
Brahma and Rudra (Shiva) come and He
is the Omniscient God. So this aphorism
unambiguously established that the
Supreme Brahman is not void,
featureless, whereas He is full of non-
phenomenal Transcendental dualities–
thus says Sri Râmanujacharya. 2
Δ|-fi4||+-ƒ|-Ω ¦¦.¦¦
Sâstra Yonitvât || 3 ||
Tr ansl at i on: Brahman is to be
known through scriptures. 3
Pur por t : The Shâstra viz.
Prasthâna-traya is only the source of
knowing and realising the Brahman;
specially the etymological meaning of
Upanishads. In the Upanishads
mantavya does not mean that the
existence of Brahman is to be reasoned
out, it actually means that reasoning may
be resonated to, so far as it is consonant
with the Upanishad or Scriputres, to
establish the existence of God. As it is
stated in Mahabharat and in Kurma
Puran: Uha or right reasoning is that by
which we find out the true sense of a
scriptural message, by removing all
conflicts between that proceeds and
what follows it. But one must abandon
mere dry discussion. Sutra II.1.11 clears
it, and Sutra II.1.27 affirms that the best
proof of the existence of Brahman, free
from all objections is revelation that Hari
is Sat-chit-ananda Vigraha. He is the
Monitor of all souls, He is endowed with
all auspicious qualities. He is not subject
to any modifi-cation, yet He is the creator
of universe, therefore, He is to be
Some makes an objection so stating
that when Vedanta does not give any
direct order as obligation or prohibition
as such spoken in the Vedic injunction,
therefore Vedanta is no use. But they,
without having foresight, say so.
Whereas, suppose due to sudden death
of a zamindar father unknown about the
hidden treasure his son becomes a
paupar and so feels miserable but if a
foreteller directs him to palce where his
father has kept the treasure, will he not
possess the treasure and get
happiness? Accordingly when through
the Vedantic wisdom the Supreme God
Who is the Ocean of Bliss is realised will
he not be free from the triple affliction of
maya and attain blissful state? The
Taittiriya Upanishad (vide 11.1.2) says:
One who realises Brahman,
Omnipresent, Omniscient and
Omnipotent and accordingly adores Him
in the secret cavity of the heart he gets
his objects fulfilled viz. he attains the
summum bonum of life.
Katha Upanishad says (vide 11.2.9):
To attain Divine wisdom Tarka or dry
reasoning or inductive process cannot
be at all helpful in this matter.
Sri J iva Goswami in his ‘Sarva-
samvadini’ although recognises ten
pramanas viz. pratyaksha-anumâna-
shabda-ârsha upamâna-arthâpatti-
abhâva-sambhava-aitihya-chesta but
b h r a ma - p r a mâ d a - v i p r a l i p s a -
karanâpâtava dosharahi ta-
vachanâtmikah shabda-eva mulam
Gita (vide XVI.24): Tasmât
Shâstram Pramânam
Srimad Bhagavatam (vide X.16.
43,44): All glory to Thee, the very Root
of all the means of cognition, possessed
of absolute knowledge, the source of all
scripture hail to Thee, the presiding Deity
of the Vedas. The Bhagavatam (vide
XII.13.15) is the nectarine ocean of Bliss.
It is the quintessence of all shastras
including the Vedanta and Upanishads.
He who has tasted this nectarine elixir of
Srimad Bhaga-vatam to his heart’s fill, is
self-content and has, therefore, no relish
for anywhere esle.3
-a =™·ƒ|4|-Ω ¦¦÷¦¦
Tattu Samanvayât || 4 ||
Translation: Undoubtably Vishnu
is Brahman the Supreme God is
established by all the Vedas because that
is the unambiguous declartion of all the
valid scriptures. 4
Pur por t : Tu: without any
contradiction, the truth is established in
all the genuine literatures consonant with
Vedas, the self-revealed Truth that is the
Supreme Being. With unbiased purified
mind if one goes through the different
branches of vedic lesson including of
karma and jnâna kândas of its pros and
cons there of in all comprehensive way
the Supremacy of Vishnu is established.
As the Gopal Tapani says: Vishnu is
sung, in all the Upanishads. In the Gita
(XV.15): I am only the paramount Object
to be known in all the Vedas. I indeed the
knower of the Vedas and the Author of
theVedanta. Bhagavatam says: ‘‘I alone
and nonelse know what is really taught
by the commands and prohibitions laid
down in the karma-kânda, what is the
purport of the mantras invoking the
celestials and also why jnâna-kânda is
extoled but it is to be learnt that all the
rituals should ultimately lead to Me.
Vishnu hi yajnapurushah As I am the
Devadideva so in Devatakanda – I am
only the Purusha to be invoked. In the
J nanakanda – I am only the ultimate Goal
of all knowledge. Verily, ‘‘I am all in all’’ .
Further, scriptures enjoin duties to
worship Me. Criptically, at times the Veda
refers to the worship of Indra and such
others as God but there too certain
splendour of Me are denoted because
without My superintending none of them
can exist. So practically none other than
Myself understand their true meaning. So
all the shastras either directly or indirectly
teach all about Me Who is the Para
Brahman. Brihat Aranyaka Upanishad
(IV.4.22): ‘‘That Mahan Supreme
God,when the Brahman seeks to know
by the study of the Vedas, by studying
the scriptures, by offerings, by
penance,by observing vow of fasting, He
is the Supreme Resort. The Gita says
(vide XV.15): ‘‘I am the one object to be
known through the Vedas and it is I Who
am the Author of Vedanta and the knower
of it as well.’’ Bhagavata Says (XI.22.28):
‘‘True spiritual wisdom comes to the jivas
through My grace alone’’. Sri Chaitanya
Mahaprabhu says: ‘‘when God bestows
Divine knowledge then only fortunate
jivas can know Him.’’ Further Shruti
says: ‘‘Yo-asau sarvaih-vedaihgiyat––
He is the only Object glorified all through
the Vedas. Bhagavat says (I.1.2): ‘‘In this
glorious book, viz. Bhagavat – is taught
the Supreme Religion which is totally free
from the slightest tinge of all self-
deception, not only that herein has been
expounded that esoteric religion of love
which when cultured makes oneself to
attain the summum bonum of life.’’ Sri
Chaitanya Mahaprabhu’s lesson is ‘The
Supreme authoritative source of Divine
Wisdom of the paramount-self is Srimad
Bhagavat, the quintessence of all the
spiritual lessons’. He further says (Sri
Chaitanya Charitamrita Madhyaleela
XX.124): ‘‘Veda teaches three Supreme
truths viz. (i) Sambandha – Relationship
with God, (ii) Abhidheya – means to
attain, (iii) Prayojana – highest attainment
of final pursuit of human beings : here to
attain Krishna is the Sambandha, Bhakti
is the means to attain summum bonum
of life. The highest import of Vedic
wisdom is to know and devote to Krishna.
Bhagavat says (X.14.29): ‘‘O Lord! He
who is blessed with the iota of grace from
the couple of Thy Lotus Feet, is in the
know of Thy Glorious Deeds and
Qualities, none else can realise Thy
Glory even though one may be
discriminating Thy Truth, for a long time,
all along through his empiric knowledge.’’
The Taittariya Upanishad says (II-4.1):
‘‘The Transcendental Blissful Supreme
(to be contd.......)
Divinity wherefrom words turn back,
together with the mind, not being able to
attain. Whereas through the cognition
of soul when one having endowed with
intuitive wisdom gets the subjective
realisation of that Supreme Reality, he
sheds fear completely for all time.’’
Kena Upanishad says (I.4): ‘‘Who
cannot be defined through speech,
indeed it is He Who inquires our speech,
Him verily know Thou as the Supreme
Truth, and not anything else that men
worship within the range of senses.
Speech cannot reveal the Supreme
Brahman. He is beyond the speech. But
the Supreme reveals Himself in the
depths of our inward spiritual life and not
in the objective world.’’ 4
; n-4|++˛∫¤™Ω
; n- +| Δ·+™Ω ¦¦¦¦
Ikshaternasabdam ||5||
Translation: Although Brahman is
as such that cannot be spoken by
(empirical) words but He is extolled in the
Upanishads therefore He is not
ashabdam for which ikshateh it is seen
that He is so expressly extolled in the
Vedic literature. 5
Purport : Here in this aphorism
ashabdam not expressible by words is
spoken that is, as it is said in the
Upanishad (Brihadaranyaka III.9.26):
‘‘That Supreme Being cannot be traced
by the inductive process of ‘not this’
because He is beyond sense perception,
senses are incapacitate to conceive of
Upanishadic wisdom. Sarva veda
yatpadam amounti – (Katha 11.150): ‘‘All
the Shrutis (Vedas) have extolled.’’ But
Taittiriya (II.9.1)–‘‘Supreme Divinity
wherefrom words turn back, together
with mind not being able to attain’’. In
Kena Upanishad (I.4): ‘‘He is the
Supreme Being and cannot be given in
expression through speech.’’
Srimad Bhagavatam (Bh.III.6.45):
‘‘He is the Supreme Brahman from
Whom the words with their receptible
mind fall back unable to comprehend
Him’’. Whereas (Bh.V.I.27): ‘‘They (Kavi,
Mahavir and Savana) by dint of their
unalloyed devotion became serene and
untainted at heart and they could have
the constant vision of God Who is the
Monitor of sentient and non-sentient
benigs and therefore they transcended
all matters concerned with body and
mind.’’ (Bri.IV.4.22): Him the Brahmins
(Rishis), seek to know by the study of
Vedas, by studying sacrifices, by
offerings, by penance, by observing vow
of fasting. On realising Him mendicants
become dovetailed in Him, So Sri
Chaitanya Mahaprabhu says: The
Transcendental Being (Aprakrita) cannot
be apprehended by empiricism. Thus it
is concluded that although the Supreme
Being is ashabdam: ineffable should be
understood that throught empiricism He
is unknown but through unalloyed
devotion viz. through Transcendental
Wisdom (Samvit) He is not only known
but mystic paramabhagavat devotees
extoll His Transcendental Nama, Rupa,
Guna and Leela. Yena vrinute tena
labhya To whom He graciously reveal
Himself he alone can know Him and He
alone can speak of Him. 5
4|¤≥|:||-™Δ·+|-Ω ¦¦.¦¦
Gaunaschennatmashabdat || 6 ||
Translation: The Supreme Being
Whois extolled in the Shrutis
(Upanishads) is absolutely not as such
like Saguna viz. created Being
possessing Satva-guna but that
conception is totally erroneous because
He is Atma Who is devoid of any
mundane or phenomenal Guna. 6
Samkirtana of the Holy Name of Sri Krishna
Sripad B.V. Paramahamsa Maharaj
The Supreme Lord Sri Krishna is the
only highest object of worship. He is the
Monitor of the soul, the Lord of the
senses, the Propounder of the Vedas
and Saviour and Sustainer of the
universe. He is the Prime cause of all
cuaes. His endless transcendental
qualities cannot be comprehended by the
conditioned souls (baddha-jivas). He (Sri
Bhagavan) and His Names are identical.
The chanting of His Sweet Divine Name
without any offence is known as ‘Bhakti’.
If we fail to attain Bhakti then certainly we
will be either Karmi or Jnani and running
for other desires. J agatguru Srila
Prabhupad His Divine Grace Sri Srimad
Bhakti Siddhanta Saraswati Goswami
Thakur who was the very embodiment
of ‘Kirtnaneeya sada Harih’ has stated in
one place of his ‘Pithy Precepts’- ‘‘If man
forgets the eternal Religion Hari-Bhajan
which brings the highest good in human
life then we will be either Karmi (who runs
after metaphysical or celestial pleasure)
or Jnani (who wants to merge himself
with the Impersonal Brahman), or
Anyabhilashi (busy with his hundreds
and thousands of selfish desires except
Haritoshana). So one should always
chant Harinamam loudly’’. The principle
of the judgment of ‘‘Suddha-Bhakti’’
implies the pure intention of doing Hari-
Guru-Vaishnava Seva after abandoning
all other aspirations of self-gratification.
If there remains in the heart of a man to
do other things than serving one’s true
spiritual friends viz. most benevolent
Guru-Vaishnavas and the only eternal
Master Beloved Sri Hari, he will not be
able to utter properly Harinam. On the
contrary, if somebody goes on chanting
His Holy Name always with a sincere
serving mood and at the same time
carefully covets Blessings at the Lotus
Feet of Sri Bhagavan gradually he will
become free from the offences against
the Name. Sri Chaitanya Mahaprabhu,
Who is the Redeemer of Kaliyuga, taught
to the world the Universal Religion of ‘Sri
Krishna Nama Samkirtana’. In the first
shloka of His Shikshashtaka, He is citing
– ‘‘May the chanting of the Holy Name of
Sri Krishna be intensively glorified.’’
The offences against the Holy Name
are tenfold. (i) To criticise a real Sadhu
or Vaishnava who practices single-
minded devotion to the Supreme God Sri
Krishna and who is the deliverer of the
world, (ii) To think that the Absolute
Person Sri Krishna is different from His
Name and He (Sri Krishna) is equal with
other gods or goddesses, (iii) To consider
Sri Gurudev, the Spiritual Master as
mortal being, (iv) To consider Smriti
Shastra like some ordinary book, (v) To
consider the Glory of Harinama is merely
some hymns, (vi) To consider the result
of doing Harinama same as the result of
some Karmakanda performance such
as charity, Yajna, Tapasya etc., (vii) The
tendency to commit sin on the strength
of the Holy Name, (viii) Unmindful when
chanting the Divine Name, (ix) To initiate
one with Harinama who is still an anti-
devotional minded person, (x)
Disregarding the Holy Name even after
listening the Glory of the same or
identifying the fleshy body with the ‘self’.
One must be very careful to be free
from the offences. Otherwise though one
may go on chanting Harinam even
thousand and thousands of years but
avail of no good.
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare |
Hare Rama Hare Rama
Rama Rama Hare Hare ||
The Mahamantra is composed of
sixteen words with thirty two letters which
is the deliverer of the jivas from the ocean
of the world and confers upon the J iva
the eternal servitorship of Sri Krishna.
One must not leave this particular Nama,
and chant some other Nama according
to his own will. This is the holy command
of Sadguru and the genuine interpretation
of Sattwata Shastra.
A Brahmin Tapan Mishra by name,
who was a sincere and earnest seeker
after eternal Truth, approached Sri
Chaitanya Mahaprabhu for learning the
Sadhya-Sadhana-Tattva. Sri Chaitanya
Mahaprabhu advised him, ‘‘Out of the four
different Means that are prescribed for
four ages of attaining Ultimate End, Sri
Krishna-Nama-Sankirtana is the most
effective and the only means in Kaliyuga
to attain the End; and there is no other
means of deliverence. This Harinama-
Sankirtana produces two-fold benefits
viz. it blesses one who chants and also
those who listen to. No amount of
austerities, sacrifices and study of the
Vedanta bring so much pleasure to the
Supreme Lord Sri Krishna as done by
chanting His Holy Name.’’
Sri Chaitanya Mahaprabhu practiced
what He preached. In the third sloka of
Sikshashtakam He is teaching us that
one must do Harinama with the attitude
being humbler than a blade of grass and
one must have tolerence like a tree. One
must give due respect to everybody. The
conception of theistic belief of Sri
Chaitanya will be followed by somebody
who is the recepient of His Mercy (Kripa).
Sri Chaitanya gave another most
valuable lesson to the world through His
associate devotee Mukunda by name.
Mukunda had the competency of singing
in a sweet and very melodious voice. He
used to sing the Glory of Bhakti while he
used to sing among the devotees but
when he used to go to other school viz.
Karmins or J nanins he also used to
praise them. So one day while
Mahaprabhu called all the devotees one
by one and with Divine vision blessed
them but He didn’t call Mukunda.
Mukunda was cryingin a most
melancholy way. Then all the devotees
prayed to Mahaprabhu to forgive the
offence of Mukunda but Mahaprabhu
said, ‘‘Mukunda does not deserve My
Blessings as he is a Kharjathia–Chit-
Jada-Samnvaya-vadi (an irrational
compromiser between Spirit and Matter
i.e., between the Eternal Religion of
Divine Love and temporary, vaciliating
man-ade religions of the world) or
Subhida-vadi (an opportunist sometimes
advocating the theory of illusion and
sometimes glorifying Bhakti in the
company of devotees, whenever
opportunity occurs).
Srila Rupa Goswami, the great
instructor of Bhakti-school has
mentioned in the 7th Sloka of his
‘Upadeshamritam’, ‘‘why there is no
relish for chanting the Holy Name?–– The
sugar-candy of chanting the Holy Name,
Form, Attributes and Pastimes Sri
Krishna finds no flavour or relish in the
tongue embittered by the bile of Avidya
or nescience. But when the Harinama
is taken every day with great gusto it
becomes flavoury and gradually destroys
the root cause of the malady. J ust as
sugar-candy cures the bilious diseae so
chanting the Holy Name of Sri Krishna
without cessation uproots the
(contd. on page No.18)
Absolute God Realisation
through the process of
Vishuddha Bhakti Yoga
Sripad Bhakti Saurabh Narayan Maharaj
He has classified the Vedas, written
Puranas, composed Maha Bharata,
produced Upanishads, Upa-Puranas,
Darshana Shastras etc., either by himself
and also through his disciples. Even after
producing such an enormous amount of
scriptural literature, Sri Veda Vyasa did
not become fully satisfied by thinking that,
he has become unsuccessful in
providing the highest literature of
devotional science, through which one
can achieve the absolute satisfaction of
the Supreme Lord. At this juncture of Sri
Veda Vyasa’s dissatisfaction, His spiritual
preceptor Narada Maharshi arrived to him
at his hermitagte of Badarika Ashram,
and confirmed that, Sri Veda Vyasa had
not done full justification for the cause of
the Supreme Lord and His loving
devotees. The highest Sweetness
(Madhurya) of Lord Sri Krishna, the
matchless Prema Bhakti of the Gopikas
of Vrindavan, that fully subjugates the
Supreme Lord, devotional supremacy of
the Gopikas, the path of pure devotion
‘‘Shuddha Bhakti’’ etc. were not fully
revealed in Sri Veda Vyasa’s previous
works. Hence he could not experience
the fullest satisfaction of devotional
The quest for the fourfold human
pursuits such as Dharma (piety), Artha
(wealth), Kama (desires) and Moksha
(liberatioin) shown in the previous books
fail to please the Lord; hence they are
useless in producing the highest
success of human life. Krishna Prema
or the Divine Love which is available by
the cultivation of Sri Bhagavata Dharma
is comparable to a spiritual touch-stone,
whereas the four-fold human pursuits
are so insignificant like a blade of grass.
Although the present age Kaliyuga
is an ocean of multifarious evils, a great
virtue is present in this dark age. That
is, –– by the whole-hearted hearing and
chanting of Lord Krishna’s Names in holy
association (being free from ten kinds of
offence), all those evils will disappear and
there follows God-realisation. Therefore,
the people of other three virtuous yugas
(Satya, Treta and Dwapara) desired to
be born in this Kaliyuga. Among all other
Kaliyugas, the present one has been
specially benedicted by Supreme Lord Sri
Krishna Chaitanya Mahaprabhu, through
the transcendental Krishna Nama
Samkirtana alongwith ‘Krishna Prema’,
the highest spiritual wealth of the Divine
Abode, –– Goloka Vrindavana Dhama.
Among the 18,000 verses of Srimad
Bhagavatam, the final verse instructs
about Sri Krishna Nama Sankirtana, to
get rid of all kinds of sins and misfortunes,
and to reach to the Lotus Feet of the
Supreme Lord.
Those who do not listen to the
narrations of Srimad Bhagavatam are
most unfortunate among human beings.
(Contd. fromFebruary issue)
The house-holders who do not possess
the copy of the Crest-jewel scripture, are
verily living in hell. If you crave for true
well-being, then quickly acquire the copy
of Srimad Bhagavatam, accommodate
it in your Pooja-room and honestly
cultivate Sri Bhagavata Dharma in holy
company. Due to the deluding and
degenerating effect of Kaliyuga, most of
the dogmatic religions and their petty
thoughts happen to be filled with
fanaticism, bigotry, intolerance, violence,
butchery, falsehood, superstition,
barbarism, pollution, etc. How can such
inhuman dogmas satisfy the Supreme
Lord, Who is all-goodness, Well-wisher
of all the living beings, the only Object of
pure love, Absolute Truth and the most
merciful? Other than Sri Bhagavat
Dharma, all other religious and
philosophical systems aim at salvation
as their ultimate goal. Most of their
worships arise out of selfish
considerations such as fear, hope and
gratitude. Fear of, –– death, disease,
suffering, downfall, accidents, calamities,
enemies etc., prompt the low class peole
to worship some imaginary God. The
next category of worshippers are
prompted by the hopes of upliftment,
promotion, facility, opulence, power,
followers, heaven etc. The next class
worshippers are actuated by the
sentiment of gratitude in return to the
favours shown by the Lord. These are
the three kinds of causes that prompt the
ordinary people to worship God. These
are quite worthless because they are
arised out of some petty causes, as well
as they expect for some or other petty
gains in return to their worships. In fact
the true worship is motiveless and
unobstructible, as it is the eternal function
of the pure spirit, beyond the limits of
mundane time and space. Pure
devotional worship of Sri Bhagavata
Dharma is infinite times superior to all
those causal worships, as it aims only
at the absolute lvoe and satisfaction of
the Supreme Lord, without expecting
anything else in return. The secret of true
worship is that, –– the individual souls
can enjoy infinite bliss, only when they
are capable of providing the fullest
satisfaction of the Supreme Lord, by the
help of selfless devotional love.
Sri Rupa Goswami says about the
matchless bliss of devotion, ––
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Brahmananda is the negative
happiness derived in securing liberation
from mundane bondage. Devotional
bliss (Bhakti Sukha) or Krishnananda
availed through devotional cultivation is
infinitely superior to the tiny happiness of
liberation, as it flows from the very
Supreme Lord, towards the devotee.
This loving devotion has neither any
cause, nor any barriers. Therefore, Sri
Bhagavata Dharma is infinite times
superior to all the conceivable and
perceivable man-made religions
prevalent in this entire world. The
absolutely selfless, fully dedicated, most
intelligent, highly worthy and exceptionally
fortunate persons alone do observe this
unique religion, although it is open for all.
Sri Shukadeva Goswami is such an
exalted soul that, he was absolutely
liberated even from his very birth. He was
completely detached from everything that
is visible and perceivable of this material
world. When he was moving away from
the house and wandering in the forest,
he happened to hear the Bhagavata
verses from the wood-cutters (followers
of Veda Vyasa), explaining the boundless
Beauty and abounding Mercy of Lord
Krishna. This worked like a magical good
that checks an intoxicated wild elephant.
Being marvelled to hear about the
transcendental accounts of the Supreme
Lord, Sri Shukadeva’s pure heart
adopted sumbission to Lord Krishna and
immediately he rushed back to Sri Vyasa
Maharshi, to learn all about Lord Krishna.
Such are the transcendental Glory of the
Lord, that readily attracts all the liberated
souls. Lord Sri Krishna is like an infinite
Magnet, while the jivas are comparable
to the iron particles, whereas the
liberated souls are the pure iron particles,
whereas the fallen souls are particles
covered with a huge amount of rust over
it. That is why these fallen souls do not
feel the attraction of Lord Krishna.
Instead of it, they are attracted by the
unworthy material objects of this world,
that shall put them to more and more
sufferings. All those who desire to
experience the supreme joy of Lord
Krishna’s attraction should shed off their
affinity for mundane objects and practise
devotional culture and good conduct in
holy association. This process shall help
us in our advancement towards Lord
Krishna, by saving us from horrible and
hellish downfalls in this world of Maya.
Prema Bhakti or the pure devotional
love alone is capable of influencing Lord
Krishna. The Lord is not controlled by
any other virtue of the living beings. Sri
Bilvamangala, in his devotional
composition ‘Sri Krishna Karnamrtiam’
reveals that, the fourfold human pursuits
remain eager to serve the loving
devotees, but the pure devotees never
covet any of them. He prays, –– ‘‘Lord, if
our devotional fervour gets matured and
turns into Prema Bhakti towards You,
then we will be able to visauliseYour
Ever-Adolescent and All Beautiful
‘Shyama Sundara’ Form through our
devotional eyes, the goddess of liberation
‘Mukti Devi’ verily engages herself in
serving us with folded hands; the group
of ‘piety, wealth and desirable objects’
remain waiting for us, to obey our orders.’’
One should adopt this highly
enkindled devotion, by discarding
mundane enjoyments and renunciation.
Among the innumerable types of
devotional performances, the chief ones
are, –– hearing and chanting of Divine
Names, meditating upon His Form,
thinking about His Qualities,
remembering His Sports, and regularly
listening, singing and pondering all of
them with love and affection, by being free
from mundane attachments. Absolute
pleasure of the Supreme Lord is the only
concern of pure devotion. All other
human activities should be conducive to
the acquisition of this pure devotion, this
is the Bhagavta Dharma. Intense
devotion naturally redeems us from the
burden of mundane bondage.
An aspirant of devotion should
neither too much attached, nor totally
averse towards the world. Such a person
can adopt Bhakti Yoga and achieve
advancement. Lord Krishna says
(Bh.XI.20.27-31) –– ‘‘The one who is not
attached to the fruitive activities, due to
his firm faith in hearing and chanting about
Me; who knows that, all the worldly
desires and enjoyments are sorrowful at
the end, yet unable to reject them
altogether; in such a situation firmly
believes that, devotional performances
will ultmately provide highest well being;
knowing the worldly desires to be evil-
productive and decides to discad them
in course of time, although accepts them
in the beginning with a mood of aversion,
being unable to discard them outright, and
affectionately continues to worship Me
with steadfast faith. This is known as
the Bhakti Yoga. The one who adopts
this holy process as told by Me, with
single minded devotion and keeps on
serving Me, in due course of time I will
enter his submissive heart and dwell
there; consequently all his worldly desires
shall be rooted out. At that tme, all the
knots of his mundane attachments shall
become released, all his doubts become
dispelled, all the actions of bondage
become reduced, and thereby I shall
become visible to him as the Lord of the
universe, through the power of his Divine
Love. This process makes My devotees
fully successful. Hence, those who are
fully dedicated to Me need not adopt
anyother inferior paths such as
gnosticism or abnegation.’’ Therefore,
we should know that, devotional service
conducted through the hearing, chanting
and remembering of Lord’s Names,
accounts etc. itself will produce Divine
Love, Krishna Prema.
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Sri Narada advised Sri Veda Vyasa
to compose the crest-jewel scripture
Srimad Bhagavatam, by visualising the
Absolute Reality by the help of devoional
trance ‘Bhakti Samadhi’. Srimad
Bhagavatam is the super excellent
compilation of Sri Veda Vyasa, for the
eternal well being of the entire universe.
For the purpose of its compilation, he
adopted devotional trance, as instructed
by Sri Narada Muni, for ascertaining the
characteristic nautre of the Absolute
Reality and the related principles. Sri
Suta Goswami explains that, –– Sri
Vyasa Deva fully composed his mind
purified by Bhakti Yoga, and then
visualised the Supreme Absolute Lord
Krishna associated with His Internal
Potency ‘Svarupa Shakti’, and apart from
the Lord in the back ground, he saw the
eclipsing energy external Potency Maya
that presides over the mundane sphere.
(to be contd.......)
A genuine devotee of the Lord, mentioned in the second category is not an aspirant for wealth,
luxuries, or name and fame; no, not even for the realisation of any of te five kinds of liberation.
He is exclusively engaged in the contant chant of the Holy Name.
The service of theDivine Name is the very essence of his existence.
He never expects anything in return from the Lord.
"Love is Its Own reward"
Lod Krishna –The Supreme Attractor
Srimad B.S. Narayan Maharaj
Sripad J iva Goswami Prabhu, the
unparalleled philosopher-Acharya of the
Gaudiya Vaishnava school has explained
the meaning of the Name of Krishna
elaborately in commenting the first verse
of Srimad Brahma Samhita. He quoted
from the different scriptures that Krishna
is the Supreme Blissful Personality, Who
attracts towards Himself the entire
animate and inanimate beings in all the
phenomenal as well as transcendental
universe. He is the Prime-cause of all
causes, the original source of everything
that exists. Among His infinite
qualifications and attributes, the universal
attraction is the basic aspect of His
Lord Krishna is the Attractor of the
hearts of the liberated souls, just like a
magnet strongly attracts the iron free from
coverings of rust. The Loving devotees
of Krishna are attracted towards Him
with such a strong causeless
transcendental emotional feelings that
they know no bound or obstacles in the
whole of the universe. The Lord is known
as ‘Akhila Rasamrita Sagara’ or the
infinite ocean of nectarine transcendental
mellow-qualities. Those pure devotees
who have realised His Transcendental
eternal Form serve Him in five different
Rasas: namely the relationships of
neutrality, that of Santa, servanthood,
friendlihood, parent-hood and consort-
Lord Krishna’s four special qualities
over Lord Sri Narayana, are mainly
indicative of His Supreme Attraction over
pure devotees. These four special
qualities are, viz., the sweetness of His
pastimes, His Love-dalliance with
devotees, His flute-music and His all-
enchanting Beatific Transcendental
Form. He always remains beyond the
limitations of phenomenal ‘time’ and
‘space’. During His Childhood pranks He
displayed the entire cosmic Universe to
Mother Yashoda, within the tiny cavity of
His mouth. He protected the people of
Vrindaban against the wrath of god Indra
by lifting the Govardhana Mountain on the
little finger of His left Hand, continuously
for seven days and nights. The attraction
of earth’s gravitational power became
insignificant before the Will of the
Supreme Lord, the attractor of infinite
crores of universes, His daily Vrindavan
Leelas with His playmates got extended
to such long ages, as equivalent to
Brahma’s Night (several multicrores of
years in human calculation). He being
the Creator, Assimilator and Regulator of
the Time, the relativity of worldly time
failed in influencing His trancendentally
projected Leelas. In spite of being the
Supreme Autocrat unconquerable by
anybody and everybody. He accepts
Himself readily conquered by the
craftiest, hearty love of His devotees. By
His own freewill, He undertakes to serve
His devotees, who have unconditionally
surrendered to Him.
The Flute music of Krishna is the
Divine Sound, not different from Gayatri,
the Vedic-rythm containing the essence
of blissful transcendental knowledge.
This Flute music maddeningly enchants
all the pure souls with loving devotion.
Divine music experts like Shiva, Brahma,
Indra etc. get puzzled and infatuated in
finding out the directions of its musical
notes. Hearing the sound of His Flute,
sages get awakened from their age-long
spiritual trance. Admiring hearers get
fallen again and again into wonderous
trances. The clouds stop their
movements. Divine dancer Rambha
started missing her rythemic steps in
dancing. The River Yamuna started
flowing in the riverse direction. Stones
got melted, trees started producing
untimely flowers and fruits. Milkmaids of
Vrindaban, getting infatuated, left all their
routine works. Such wonderful is the
attractive power of the Flute-music. The
Beauty and Loveliness of Krishna is far
more enchanting than that of cupid
multiplied a million fold. The milk maids
being the purest of the loving devotees
of high order, they left all their kith and kin
for the service of their beloved Lord.
Visualising Lord Krishna’s enchanting
form, even the cows, birds, trees and
animals got enraptured.
The creator Brahma disclosed the
following facts while praising the
Supreme Lord, ‘‘By the power of His
Supreme Attraction, the Lord Govinda
controls all other gods, who are delegated
by Him with specific powers in the
universe. ‘Durga’, the personification of
the shadow of the chit-Potency conducts
creating, preserving and destroying in this
mundane world at His Will. The God
Shambhu has been delegated with the
power of mundane ruling and destruction.
Ganesha, the god for destroying world
by obstacles, Sungod, the king of planets,
and all other delegated entities work
according to the Will of Lord Krishna. The
nine elements of fire, earth, ether, water,
air, direction, time, soul and mind-
originate from Him in whom they exist
and into Whom they enter at the time of
universal cataclysm.’’
Lord Krishna being the Absolute
Attractor, the degree of the power of
attraction delegated by Him in different
entities decides their geatness and
gravity. Also this quality of attraction alone
is the basis of the creation and
maintenance of the entire cosmos. This
mundane world being the shadow
manifestation of the Super-
transcendental Abode of Sri Krishna,
complimentary relations between
different objects are established here only
on the basis of attraction. The strong
sentimental attraction between the
opposite sexes acts as a basic cause of
In our solar-system, the sun
exercises greatest gravitational attraction
over all other planets and controls them.
Alternatiely, the greater power of
attractiion delegated to whom, alone is
responsible for his being the master of
the solar-system. On the face of the
earth also the buildings, trees, oceans,
mountains entire living creations etc. are
maintained by the pull of gravitational
attraction. Irregulation or fall in this power
of attraction can result in the rupture and
destruction of the universe.
The binding force of attraction
between the molecules is responsible for
the structure of all the materials of this
universe-solid, liquid or gaseous ones.
The neuclear attraction on election is the
basis of the structure of atoms.
The mundane love or affection––the
perverted reflection of the
Transcendental Love in relation to
Krishna, is the attractional force
responsible for the relation between any
two friends. Mother’s love upon the child
is responsible for the bringing up of little
ones. But for this parental love, there
could be no growth of society of living
beings. Finally the greatest tie of love is
found in the execution of the love of
consorthood. If this attraction of love is
removed from the world, the whole
universe gets turned into an entirely
meaningless affair. All the fallen souls of
the universe carry away their life in
accordance to the attractions of their
senses for material pleasures.
Sri Krishna being the Absolute
Auspiciousness, all pure souls naturally
exhibit the influence of the un-
interruptable attraction towards Him.
Hence it should be well-noted that those
people who have no real attraction
towards the Nectarine Name, Form,
Abode etc. of the Supreme Lord Krishna,
are utterly unfortunate and offensive at
Sri Krishna-Nama-Samkirtana is the most potent, important,
and the highest means of attaining Krishna Prema like a Mantra,
imbued with the power of attraction, attracting its desired object,
obtainable with great difficulty, even from a great distance.
the Lotus Feet of the Supreme Lord, not
to speak of those who are antagonistic
to Him. Therefore Srimad Bagavatam
has claimed, what good quality can
remain with those persons, who have no
devotion to Sri Hari, the Supreme Person.
If any human being shows a slightest
tendency of being really attracted
towards Krishna, the sins and impurities
of his heart, collected from innumerable
births, get entirely destroyed to make him
completely free from fears and anxities.
Such a beneficial is the Krishna Name
towards jivas.
Alas! The world is speeding towards
destruction by shooting itself away from
that Supreme Principle of original
attraction Sri Krishna.
Sri Navadwip-Dham Parikrama
forgetfulnes of the true nature of our real
self and of Sri Krishna.’’
Namacharya Srila Haridas Thakur
while explaining the glory of Harinam
said, ‘‘As the rising of the Sun destroys
all darkness and the nightmares viz.,
thieves, Rakshasas, ghosts etc. run
away, as too the rising of the Sun of the
Holy Name in the heart of a fortunate jiva
destroys all his sin. Even the vilest sinner
becomes an ardent devotee. The man
who chants Harinama loudly does more
good to the world than those who
perform J apa (counting the beads) only.
Srila Vrindavandas Thakur, who is the
Avatara of Sri Vyasadeva has written in
his ‘Sri Chaitanya Bhagavat’ the holy
command of Sri Chaitanya Mahaprabhu
is to chant Harinama always at the time
of taking food, going to bed for sleeping
or in any position anywhere and
In the conclusion let us pray at the
Lotus Feet of Sri Sri Nama Prabhu to
shower His Blessings on us so that we
can get taste (Ruchi) for taking Harinama
or namaseva. Let us meditate on the
meaning of the sloka from the
‘Namashtaka’ of Srila Rupa Goswami –

‘‘O Holy Name! All Glory to Thee
Who art eternally chanted by the saints.
To confer eternal bliss upon the people.
Thou hast appeared before them as the
Transcendental Word. Thou destroy all
sorts of terrible sufferings of him who
happens to chant even Thy dim-reflection
known as ‘Namabhasa’.
(contd frompage No.10 )
Sri Chaitanya Math, Sridham Mayapur, Nadia Districi, West Bengal
He composed the Mahabharata and
vividly described the struggle between
the two royal dynasties with every detail.
But he failed in the essential and
fundamental duty of describing the
various Leelas of the Supreme
Parabrahman, for Whose services he
incarnated. He failed to compose the
Bhagavata Purana, to describe the
several Avataras, culminating in the
contemporary Avatara of the Goloka
Lord. This was a serious breach of duty.
Having been born for the express
purpose of expounding and disclosing to
the world grand secrets of the Supreme
Avatara of the Sanatana Parabrahman,
he failed in such an important duty. In
the very beginning of the Bhagavata
Purana, we are told how this Sage Veda
Vyasa became greatly dissatisfied in his
mind. Sage Narada came down to him,
and enlightened him on the serious act
of omission committed by him, and
advised him to compose the Bhagavata
Purana, and to describe the various
Leelas of the Supreme Lord, so that they
might serve as the basis for the
development of Bhakti Yoga to mankind
at large.
At this, Veda Vyasa composed the
Bhagavata Purana. He now here
distinctly tells us in so many words that
Sri Krishna of the last Dwapara was
essentially the Sri Krishna of Goloka but
nowhere refers to Radha Mahadevi Who
was the chief among the Brindavana
Gopis, nor does he give the ordinary
reader to understand that the Gopalas
and Gopis of Brindavana came down
from Goloka, with the Lord of Goloka.
We are compelled to spell out the real
secret from a few expressions thrown
out here and there. But there is one
redeeming circumstance, one silver
lining in the cloud, by which Vyasa must
have hoped to dispel our ignorance. He
had previously composed the Brahma
Vaivartha Purana, which contains the Sri
Krishna J anma Khandam, which
exhaustively deals with Sri Krishna
Avatara, though of the Padma Kalpa
period, which throws abundant light on
a proper understanding of our Sri
Krishnavatara. As I have said oft and on,
the Krishnavatara, painted in Srimad
Bhagavatam cannot be properly
understood without reference to the Sri
Krishnavatara painted in Sri Krishna
J anma Khandam. The one should be
read as a supplement to the other. It may
here be pointed out that several
Krishnavataras have preceded in the
past that the main incidents and Leelas
are always the same, though there may
be slight difference of detail. For
instance, the Krishnavatara of the
Padma Kalpa period appears to have
been only more brilliant and glorious than
the recent Avatara of the last Dwapara,
though the main incident are the same.
These considerations might have
prevailed upon Vyasa’s while he wrote
Srimad Bhagavatam.
We are also told how Vyasa worked
up his mind to such a pitch of serenity
that he composed the Bhagavata. Sri
Krishna Parabrahman was constantly
beshrouded by the Yoga Maya Shakti,
which formed, as it were, a curtain with
the Parabrahman screened behind it.
Sri Krishna
Sri C. Gopinatham
(Contd. fromFebruary issue )
Swayed by the Gunas, and hence
beguiled by the Maya Shakti of
Parabrahma, one can not realise the real
and full essence of the Avatara. The
Gopika Vastrapaharana Leela and the
Rasakreeda Leela, enacted at
Brindavana, the Dwarakapuri Leelas of
leading a married life with 16,108 Devis,
are sufficient to cause mental aberrations
to any superficial reader in respect of the
real nature of the Parabrahman. It is
therefore highly necessary that we should
be on our greatest guard in interpreting,
grasping, comprehending and digesting
the real significance of this Avatara and
His Leelas. (Sri Vyasadeva clearly says
that Bhagavata is not to be read but to be
heard from the holy lips of a parama-
Bhagavata. So ordinary by reading this
book one cannot understand the ontology
where full-fledged Goloka Krishna is the
matter of realisation. Accordingly Narada
also knew about Goloka-Krishna as he
disclosed the secret to Vyasa.)
We have seen the announcements
made by Lord Brahma, the creator, to
the attendant gods, as to the Impending
Avatara, how Para Purusha would
manifest Himself in the house of
Vasudeva, along with Lord Ananta, and
the Vishnu Maya Devi. Lord Brahma at
once issued orders to the various gods,
to incarnate on earth, for the purpose of
rendering service to the Lord, and assist
this Avatara Purusha in fulfilment of the
Avatara purposes.
The question is: What preparations
were made on earth for the Invocation of
the Supreme Lord from the Higher
Planes, and for His reception and
welcome. This is one of the questions
which I have addressed myself in the
Introduction. It is not enough, if Brahma
with His attendant gods, goes and
formally invites the Lord for an Avatara.
The earth should be brought to a state
of spiritual perfection through the Rishis.
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Signature of the Publisher
(to be contd...)
But when they are firm in
Transcendental knowledge, with the
association of higher grade devotees, soon
they will realise the beauty, truth and
harmony of Transcendental abode, as a
result they are strongly attached to My
Transcendental Beautiful Form, surrender
their all-in-all to Me. Then they realise this
world is not independent and is the
perverted replica of the spiritual world, and
all sentient and insentient beings are related
to Me, Vasudeva (all things in existence
depend on Krishna for their manifestation
and forthwith continual existence in those
forms). Such person is, indeed a Mahatman
and very rare. Among such rare, Akinchana
-Bhakta is the rarest on account of his
spontaneous single-minded devotion to Me.
Please refer Chandogya Upanishad
5.1.15; Bhagavad Gita XI.40; Vishnu
Purana; Padma Purana; Srimad Bhagavata
X.14.56. 19
The Lord explains the position of those
who worship the Devas
+˛|™----”-a|+|· a+˘·-.·4+ƒ-|· ¦
- - |+4™™|-v|4 a+ ˛-4| |+4-|· -ƒ4| ¦¦-·¦¦
prapadyanteanyadevatâh |
prakrityâ niyatâh svayâ || 20 ||
(Contd. fromFebruary issue)
| +4-| · =
Bound, -ƒ4|· =
by their, a+ ˛-4| =
Rajasika and
Tamasika nature or urge of their own fruit-
loving nature, ”-a|+|· =being deprived of
My Transcendental knowledge and steeped
in the gloom of ignorance, - - +˛|™· =are
thus thrown into the labyrinth of unsatiated
endless desires of worldly as well as even
of Moksha, a+˘·- =they worship, ¬·4+ ƒ-|·
=those fruit-giving petty gods for petty fruits
in return for their worship, ¬|-v|4 - - |+4™ =
observing various restrictions.
Bound by their Rajasika and Tamasika
nature or urge of their own fruit-loving
nature, being deprived of My Transcendental
knowledge and steeped in the gloom of
ignorance are thus thrown into the labyrinth
of unsatiated endless desires of worldly as
well as even of Moksha, they worship those
fruit-giving petty gods for petty fruits in return
for their worship, observing various
They think that other gods such as
Shiva and others are more easily propitiated
than Vishnu or Krishna, to please Whom
requires unconditional and unreserved self-
surrender and regular devotional practices.
Enslaved by their crippled sensual
propensities, they naturally feel reluctant to
take shelter in and worship Me, the Lord of
all lords and the God of all gods.
«|«|4= 4|∫|·| -4-·
=--™| .·4|4· CHAPTER-VII
|ƒa|+4| 4· VIJ NÂNA YOGA
In spite of their desires for fruitive
actions or desires for elevation or salvation,
and their non devotional attitude, if they take
absolute shelter in Me, as the Supreme Lord
Sri Krishna, I release them from their erratic
desires within a short time.
Please refer also Srimad Bhagavata
IX.21.32; III.32.2; I.2.26; II.3.2-10;
V.19.26; Chaitanya Charitamrita Madhya
The reward of worshipping other gods
4| 4| 4| 4| -+ ~=˛· «a4||«-|™·º|- ¦
--4 --4|«=| «a| -|™ ƒ |ƒ++|-4“™Ω ¦¦ -+ ¦¦
Yo yo yâmyâmtanumbhaktah
shraddhayârchitumichchati |
tasya tasyâchalâmshraddhâm
tâmeva vidadhâmyaham || 21 ||
4· 4· =Whichever, ~=˛· =devotee,
;·º|- = desires, ¬|«- =to worship, «a4|
=with faith according to one’s own
predeliction, 4| 4| = whatever, -+ =body
such as Surya or any other god (as all
devatas are My body or are My subtle tiny
Vibhutis or imperfect transient manifesta-
tions), ¬“ =I, as Indwelling Guide of all
jivas, |ƒ++||™ =make, -| )ƒ =that very,
«a| =faith, --4 --4 =in them (in those
gods), ¬«=| =unshakeable.
Whichever devotee desires to worship
with faith according to one’s own
predelection, whatever body, such as Surya
or any other god (as all devatas are My
body or are My subtle tiny Vibhutis or
imperfect transient manifestations), I, as
Indwelling Guide of all jivas, make that very
faith in them (in those gods) unshakeable.
Please refer Brihadaranyaka
Upanishad 3.7.9; Srimad Bhagavata
I.11.27; II.1.29; 2.5.15. 21
= -4| «a4| 4=˛---4|∫|++™|“- ¦
=~- « --· +˛|™|·™4 ƒ |ƒ|“-||·“ -|+Ω ¦¦--¦¦
Sa tayâ shraddhayâ yukta-
stasyârâdhanameehate |
labhate cha tatah kâmân-
mayaiva vihitânhi tân || 22 ||
4=˛· =United, -4| =with that, «a4|
= faith (given by Me), =· =he, ;“- =
performs, ¬|∫|++ = worship, --4 =of that
particular god (manifestation of Mine), --·
=From that god, =~- =(he) gets, -|+Ω =
those, +˛|™|+Ω =desires, |ƒ|“-|+Ω =granted,
™4| )ƒ|“ =by Me only.
United with that faith given by Me, he
performs worship of that particular god, who
is the manifestation of Mine. From that god
he gets those desires granted by Me only.
Here one should understand the gods
have no power to confer any boon upon
their proteges, unless they are empowered
by the Supreme Lord Sri Krishna. 22
The rewards of other devatas are
perishable and reward of worshipping
the Supreme Lord is attaining Him
¬·-ƒa +˛= -¤| -aƒ-4-+™+=|™Ω ¦
+ƒ|·+ƒ4-| 4||·- ™a=˛| 4||·- ™|™|+ ¦¦-.¦¦
Antavattu phalamteshâm
tadbhavatyalpamedhasâm |
devândevayajo yânti
madbhaktâ yânti mâmapi || 23 ||
- ¤| =To those, ¬-+™+=| =short-
sighted silly worshippers, +˛= = the fruit,
--Ω =of that worship, ~ƒ|- =becomes,
¬·-ƒ-Ω - = finite and having an end. + ƒ4-·
=The worshippers of minor gods, 4||·- =
reach, +ƒ|+Ω =those gods, ™a=˛|· =the
woshippers of My Divine Personality, 4||·-
=come, ™| ¬|+ =unto Me.
(to be contd...)
To those short-sighted silly
worshippers, the fruit of that worship
becomes finite and having an end. The
worshippers of minor gods reach those
gods. The worshippers of My Divine
Personality come unto Me.
Here, it appears as unjust. As the
devatas are temporary, how can their
worship be permanent and how can the
results of their worship be permanent? That
is why it is said, the worshippers of other
gods are unintelligent.
Whereas the Supreme Lord is Eternal
with Infinite Form, Qualities, Powers and
the worshippers of the Supreme Lord attain
infinite, indestructible results. As a result the
worship, worshippers of the Lord also
Great difference in the results of
worship is indicated. 23
Then, why they do not worship the
Supreme Lord
¬√4=˛ √4|=˛™|+:| ™·4·- ™|™4a4· ¦
+∫ ~|ƒ™-|+·-| ™™|√44™+a™™Ω ¦¦-÷¦¦
Avyaktam vyaktimâpannam
manyante mâmabuddhayah |
mamâvyayamanuttamam || 24 ||
¬4 a4· = The ignorant i.e., the
impersonalists, ¬-|+·-· =not knowing, ™™
= My, +∫ =Transcendental, ~|ƒ =Eternal
Human Form, ¬√ 44 = which is
indestructible, ¬+a™ =and the Supreme,
™·4·- =consider, ™| =of Me, ¬√4a™Ω =as
something unmanifest i.e. Brahman at first,
¬|+:| √4|=˛™Ω = and made manifest afterwards
as human form liable to perish.
The ignorant i.e. the Impersonalists,
not knowing My Transcendental, Eternal
Human Form which is indestructible and the
Supreme, consider of Me as something
unmanifest i.e. Brahman at first and made
manifest afterwards as human form liable to
Samadhi Mandir of Paramahamsa Parivrajakacharya Tridandiswami (108) Sri
Srimad Bhakti Siddhanta
Saraswati Goswami Prabhupad

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