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GAUDIYA
Spiritual Monthly

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Vol. LII JANUARY 2009 No.5

MANGALÂCHARANAM
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˛So my mind is repeatedly kissing this Lotus-Face of Murari

(Krishna) in which the two (lower and upper) Lips are sweet,
and which has increased the pride of good fortune of all the
habitually humble devotees of His with the Beauty of His
slightly copper red Eyes.
- Sri Leeláshuka Bilvamangala

JANUARY 2009 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
On the removal of our enjoying propensities in connection
with our temporal entities we would naturally shift the
connection of such things into elements incorporated with the
Absolute. Then comes the question-- 'What are the salient
features of the Absolute and what should be the nomenclature
of the Absolute?' The Absolute is evidently to welcome all
sorts of manifestive nature, instead of lurking merely as the
unknown in a region behind our sensuous scope. Our sensuous
activities are hitherto confined to the non-Absolute and when
we are care most for the immutable situation of the Absolute,
no mutability should dissuade us from our covered object.
If we want to clear out of the position of serving transformable objects and have
only a single motive of serving the Immutable Absolute we must trace the connection
of all manifestive things with Him. This will give us the much coveted situation of
continuing our vital activities in His service in this world too without an undesirable
aptitude for mundane enjoyment. The burden of enjoyment is now shifted to the
Absolute and we, being His irregular subservients, help Him imperishables, though
they have been acknowledged by us to have been meant for our use. So the greatest
facility is afforded by our serving temper in place of our wrong enjoying mood which
proves fruitless in the long run.
Dissociation from undesirable things, when we have in view the Eternal Blissful
Knowledge, will exactly serve the purpose if we can trace out their connection with
the Absolute, having no bearing with their origin, and simply welcomed with a
consideration that they have had only Eternal association.
We meet men who cherish the view of dissociating themselves from all
manifestive features of phenomena in their attempted emanicipation and want to
deprive them of their utility in order to gain the full scope of impersonation. They are
found to non-co-operate with the earthly phenomena under the apprehension of having
been entangled with such association. As they have no knowledge of their self, or
have a misguided conception of self like a cow mistaking, under the influence of an
old apprehension that the red clouds are flames of burning fire, they want to free from
. the very nature of the transitory perspective of the phenomena. A failure to detect the
Truth compels them to exhibit great diffidence in accepting the wholesale manifestive
nature including the Transcendent. They want to carry the defective impression to the
Transcendence considering the transcendental region to be identical with the prison
of mundane phenomena. So it should be a matter of grave consideration whether to
show our back to all aspects by diverting ourselves to follow the undifferenced monistic
phase of the Absolute.

2 THE GAUDIYA JANUARY 2009

 Thus
Thus Spake
Spake Srila
Srila Âchâryadeva
Ãcharyadeva
The spiritual
prowess of India
threw a challenge to
the material pros-
perity and mental
efficiency of the
world and subdued
them ultimately.
If the social structure of India
today is to be remodelled, if her
political outlook is to be changed, if
her mental equilibrium is to be regained
for the benefit of mankind, it would be
possible only through spiritual
understanding. The spiritual values of
life have always predominated over
other aspects of India's cultural lilfe.
Inda, in spite of her geographical
unity, is a land of religion, with racial,
cultural and social differences. Yet she
has unique, underlying spiritual unity
of her own which no other great
civilisation in the East or the West
could ever develop. This unity, in spite
of a thousand other differences, has
saved Indian civilisation, culture and
even social cohesion from
disintegration and total annihilation in
the face of so many historical
catastrophies. Barbarian invasions,
internal turmoils, inter State rivalries
and struggles have come and gone in
her chequered history, but the same
even flow of her internal life has gone
on as ever. Our modern European ideas
of social evolution based on struggle
and continual change, cannot
JANUARY 2009 THE GAUDIYA
appreciate the true social and cultural
significance of this almost
transcendental continuity of Indian
civilisation. They find in it dead
conservatism and social inertia
indicating gradual national degeneration
and decadence. The structure of society
prevailing thousands of years ago still
continues as if its outward history cannot
even touch it.
Mr. V.A.Smith says -- "India
beyond all doubts, possesses a deep
underlying fundamental unity far more
profound than that produced either by
geographical isolation or political
suzerainty. It rests upon the fact that
the diverse peoples of India have
developed a peculiar type of culture or
civilisation utterly different from any
other type in the world. That civilisation
may be summed up in the term
"Hinduism". Now what has been the
keynote of this unity? It is to be found m.
in the historic-spiritual trend of its
civilisation which is uniform
everywhere. India has sought unity or
harmony not in its outward historical
evolution but in the inward trend of
thought-consummation. Anybody who
in imitation of western nationalistic
ideas tries to ignore this trend, will do it
at his own risk and at the risk of almost
the future of the country, I think."
But this life has a vitality of its own, n
bringing about social changes and
revolutionary upheavals in the thought-
structure of the nation's life as a whole
from time to time. In a country, free
3
 from extremities of cold or heat, external personal supremacy lasting for short
modes of living seldom change and periods and have often undone what its
never violently. Moderation in manners spiritual leaders did for its real progress.
and customs is natural. Ordinarily, If we be not blinded by newspaper
people attach little value to them in propaganda and political fanfare, we
have not as yet lost the mentality to
comparison with other countries. Even
understand this peculiar character of
today a naked Fakir in a crowded street Indian civilisation. Politics divested of
arouses little surprise in the most religion in the true sense of the term is
modern city of India. satanic, as Gandhiji called it. And this
It is the generation of spiritual can be so termed in India alone, where
teachers who have really preserved true religion is ever understood to be
cohesion and unity in Indian life and free from all sectarian bias. India has
maintained its living continuity from age never
ervic taken its political leaders or
to age paying little heed to its external statesmen as its real path-finders in life,
differences. Its political leaders have but she is always guided by her
ever fought with one another for spirituality, culture and hoary past.
ALMANAC for the month of JANUARY & FEBRUARY 2009
16.01.2009 Fri Disappearance of Srila Jayadeva Goswâmi
17.01.2009 Sat Disappearance of Srila Lochan Dâs Thâkur
18.01.2009 Sun Demise of Srila Bhakti Vilâs Thâkur
22.01.2009 Thu Vyanjuli Mahâdwâdashi Fasting. Next day Pârana between
6.25 and 6.55 a.m. Demise of Srila Gadâdhar Dâs Bâbâji
Maharâj
31.01.2009 Sat Vasanta Panchami. Advent of Sri Vishnu Priyâ Devi.
Appearance of Srila Pundarika Vidyânidhi, Srila Raghunâtha
Dâs Goswâmi, Srila Raghunandan Thâkur. Disappearance
of Srila Viswanâtha Chakravarti Thâkur. Demise of Srimad
28 Bhakti Viveka Bhârati Maharâj
02.02.2009 Mon Advent of Srila Advaita Âchârya
04.02.2009 Wed Disappearance of Srila Madhwâchârya
05.02.2009 Thu Disappearance of Srila Râmânujâchârya
06.02.2009 Fri Bhaimi Ekâdashi Fasing, on the occasion of the Advent of
Lord Varâha Deva and Sri Nityânanda Prabhu Fasting.
Next day Pârana between 6.15 and 10.00 a.m.
07.02.2009 Sat Demise of Srila Nimânanda Prabhu
09.02.2009 Mon Appearance of Srila Narottama Thâkur. Demise of Srimad
Bhakti Vaibhava Govinda Maharâj. Maghi Poornima
14.02.2009 Sat Sri Vyâsa Puja, Appearance of Prabhupâd Srila Bhakti
Siddhânta Sarasawati Goswâmi Thâkur, the illustrious
Founder Âchârya of Sri Chaitanya Math and its branches
Sri Gaudiya Maths. Disappearance of Srila Purushottam
Thâkur.

4 THE GAUDIYA JANUARY 2009

 REALISTIC IDEAL HUMAN SOCIETY
Sripad B.S.Narayan Maharaj
(Contd. from December issue)
They take recourse to unquenching
lust and with impure practices
perpetrate wickedness with arrogance,
boastfulness and evil disposition due to
ignorance and illusion. These half
learned evil people try to dominate the
world by misusing their resources,
strength, technology and facility to
torture innocent people. Under their
domination the world becomes a hell of
suffering. These cruel people can
neither do any good to themselves, nor
to the world. All the gentle people
should avoid the association of such
unholy lot.
31.RELEVANCE OF GOOD ADVICE
TO THE SOCIETY:
The mundane world and human
society consist of multifarious types of
people such as brave, timid, generous,
selfish, cunning, hypocrite, polite, rude,
intelligent, cruel, shrewd, violent,
thoughtful, foolish, wicked, fallen,
affectionate, compassionate, passionate,
sincere etc. With this type of vast
varieties of human society, the main
mission of this booklet is to enhance
good qualities and to shun negative
moods. An unpleasant fact regarding
the worldly minded people is that, if you
impart worthy advice to foolish people,
it results in increasing their anger.
Generally, this is their first reaction to
the process of reformation. In this
context, if any one feels displeased or
angry by going through these few pages,
JANUARY 2009 THE GAUDIYA
our humble request to such brothers and
sisters is to check their own negative
moods, before reaching any type of
wrong conclusions. For achieving great
results, one should have a great amount
of patience, humbleness, endeavour and
determination. An adulterated gold
needs to undergo the repeated process of
heating, beating and acid treatment, to
gain purity from its alloyed condition. A
black stone which withstands the process
of cutting, hitting, carving, rubbing,
polishing and finishing alone shall turn
into a piece of fine sculpture in the hands
of an expert craftsman.
For the purpose of having a clear
perception of the absolute reality, one
should have an undistorted vision gained
through spiritual perfection. While
looking at a white and bright object, if
you happen to see it black or red or dark,
can you be allowed to declare it as black
or red or dark? It is quite natural that
you shall be inclined to express its colour
as per your perception. What is the
reason for this anomaly between absolute
reality and the perceived reality? Here
in this world, various people hold
different kinds of opinions regarding
religion, irreligion, virtue and vice,
welfare and doom, right and wrong etc.
These differences in opinions result in
discordance, quarrel, rivalry,
controversy, misguidance and
misunderstanding. It is quite important
for us to know the root of this problem.
How can a white object be called as black
or red or blue by various people? Where
5
 lies the mistake?
We request our worthy readers to
patiently apply their pure intelligence
to learn about the reality. For gaining a
clear vision, first of all you should
remove your coloured spectacles.
Under the influence of trigunâs or triple
qualities your vision becomes defective.
Tamoguna or ignorance is a black
spectacle, rajoguna or passion is a red
spectacle, while sattvaguna or mixed
goodness is a dull white spectacle.
When a person transcends this relativity
of mâyâ and ascends to the platform of
Vishuddha sattvaguna or pure
existence, then alone he can have the
vision of the reality as-it-is.
The worldly people of multifarious
defective perceptions verily strike the
notes of unending discordance and
create millions of controversies in this
world. Unless you are noble, pure,
unbiased and good by yourslef, you
cannot do any real good to others. The
seeming good done by the misguided
people produces only harmful results as
their such acts will be lacking in truth
and consistency. Therefore, spiritually
enlightening a person is much more
praiseworthy than conducting
thousands of academic universities.
32. SERVICE TO GOD AND HIS
CREATION:
Service is the intrinsic quality of
the pure spirit, which uplifts the
individuals from all types of downfalls.
Loving service to the Supreme Lord is
the noblest virtue of an individual entity.
t This is the absolute basis for alround
goodness. A loving devotee of Lord
Hari is friendly to all the living beings.
By the grace of such a devotee, the
6 THE GAUDIYA
whole world gets purified from all types
of degradations.
First of all, one should learn to
serve the all beloved Supreme Lord and
then to serve all the living beings. The
acts of service to parents, service to
elders, service to neighbours, service to
the society, service to the nation and
service to the humanity should be
honestly conducted according to one's
means and facility. Those who do not
serve the God and His noble devotees
can never get true enlightenment. The
selfish people who do not serve others
are like thieves and rogues. Service
should be selfless, without expecting
any kind of favour in return. The
motivated service of vote-bank
politicians cannot do any good to the
society. It should not be like the service
towards a goat by goat-eaters.
(to be contd.)
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JANUARY 2009
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from December issue)
over with Sishupala's death, or are there
more cataclysms?"
This is the philosophy that is
Veda Vyasa was pained by this
preached in the profound and elevating
question but frankly revealed to
text Bhagavata Purana. The
Yudhishthira the final destiny of the Kuru
Mahabharata contains this philosophy
race. He had done it once before, to
as well, though it is in a compressed
Satyavati and her daughters-in-law.
form and not expressed eloquently. pr Vyasa spoke "Fourteen years from
Krishna guarded the proceedings
now, your brothers and the Kauravas
of the formalities of the sacrifies. No
will clash in a tempestuous battle that
other voice of dissent was heard, there
will involve all the stalwarts and warriors
were no more protests. All the
of the land. The whole clan of kshatriyas
dignitaries who had gathered for
will be annihilated. You are mild and
witnessing the sacrifice left for their
peaceful. Unfortunately, you will get
principalities after witnessing the
sucked in the vortex of conflict. You will
coronation of Yudhishthira as emperor.
be the pivot around which the destructive
Only Duryodhana, Duhshasana,
pull of Time will revolve."
Shakuni and Karna stayed on, to
Yudhishthira took a resolve to avert
witness the grand spectacle of
the calamity. Calling together his
Yudhishthira's council-hall and the
brothers and Draupadi, he spoke to them
wonders of Indraprastha. All the
of Vyasa's revelation about the
Yadavas also left, with the exception
apocalypse and his own vow.
of Krishna and Balarama.
"For fourteen years I will obey the
Just before taking leave of Veda
commands of my elders, especially the
Vyasa, Yudhishthira addressed him in
elders of Hasthinapura. I will not speak
troubled accents and spoke about his
harshly or invite quarrels with my
premonitions "Master, when Sishupala
cousins."
was slain several ill-omens were seen.
The Yadava hosts had returned to
The sun was enveloped in a hazy mist
their island-paradise of Dwaraka.
and only its aura was visible. Though
However, they were in for a rude shock.
there were no clouds, there was a
Shalva of Saubha and Dantavakra of
crashing thunder and a lightning that
Karusha augmented their forces and laid
rent apart the sky. There were tremors
siege to Dwaraka. Krishna and Balarama
that rocked our city, indicative of
were not there and the Yadava forces and
earthquakes. I am filled with a strange
garrisons suffered severe privations.
sensation of foreboding. Are the
Shalva's vehicle was a flying chariot and
catastrophes indicated by the omens
he hovered over Dwaraka showering

JANUARY 2009 THE GAUDIYA 7

 balls of fire, spikes and bludgeons, and
other weapons on the city. Ugrasena and
B Vasudeva ordered that all the
drawbridges that connected the island
to the mainland be pulled back.
However, the marauding invaders
crossed the ocean on rafts and laid siege
to the city. The young prince
Pradyumna and the valorous general
Satyaki were in charge of the defence
of the city. A great tussle ensued and
the Yadavas suffered severe losses.
Far away in the inner chambers of
Indraprastha, Krishna had a hunch that
all was not well.
Calling Balarama the omniscient
Lord spoke to him "It is better that we
return to Dwaraka. I am having strange
premonitions!"
Balarama answered "Your
forebodings will never be causeless, for
you have clairvoyant vision."
Reaching Dwaraka, the brothers
found the city besieged and in shambles.
The horrors of war were evident all
p
around and a violent confrontation was
on. Krishna entered the fray and the
Yadava warriors were now heartened
and gleeful. However, the war with
Shalva went on for weeks. Eventually
Krishna shattered Shalva's space-
vehicle and sliced off Shalva's head with
his discus. Dantavakra succumbed to
the blows of Krishna's mace
Kaumodaki. The invaders scattered and
fled in panic, and Krishna took upon the
task of repairing the broken turrets and
fort-walls and damaged houses.
The old and troublesome Shalva,
who in his teens had desired the princess
8 THE GAUDIYA
Amba and had brought about a struggle
between her and Bheeshma, had the
lasted generations and had spanned the
cycle of death and rebirth, was finally
annihilated.
While the war with Shalva was on,
Vthe Pandavas underwent a horrible
a
incident that changed the course of their
hitherto peaceful life and forced them to
a prolonged exile and an eventual battle.
Duryodhana, Duhshasana, Shakuni
and Karna stayed back even after all
others left, and just after Krishna took
leave of Yudhishthira and went to
Dwaraka, Duryodhana went to the hall
"Y
built by Maya Danava. He was awe-
struck on seeing the grand and haughty
display of wealth.
Calling Duhshasana to his side he
spoke to him "I don't even know the
names of the gems that they have used
Thin e fabricating this palace! Such
conspicuous display of wealth has never
been seen by me before. Vishwakarma
has embellished the city with the
treasures of heaven, and Maya has
incorporated the best of demoniac
artistry. Look there, I see a floor made
of lapiz-lazuli and glass. We will cross
over to the next chamber."
Duryodhana went strutting but
tripped on the brink of an artificial pool
and fell into the water, splashing a puddle
of pellucid water around him.
"It is not a floor. It is a pool that
looked like crystal!" he muttered in
shame and envy.
Bheema laughed derisively at him,
but the other Pandavas did not.
(According to the Bhagavata Purana,
JANUARY 2009
 Draupadi also laughed at
Duryodhana's folly. Many people
believe this episode to be a part of the
Mahabharata. Further, the popular
versions of the epic also postulate that
Draupadi mocked at Duryodhana
saying that 'the blind man's son was also
blind.' As these do not form a part of
the original Mahabharata, I have
skipped over them in this rendition.
However, Bheema did jeer at
Duryodhana's discomfiture, even
according to the critical versions of the
epic.) Duryodhana glared angrily at
Bheema, for his mistake had been
caused by an ignorance of the riches the
Pandavas possessed, those riches that he
himself did not have.
Yudhishthira was sorry for the
Kuru prince and for the fact that he had
been dishonoured, and he bade Nakula
and Sahadeva fetch dry clothes for the
prince.
There was more of Maya's cunning
artistry. Duryodhana spoke to his three
companions, "Look, there is another
pond there. Let us not plunge into it
and wade in the waters."
Duryodhana stopped at the edge of
the tantalising lake. Again Bheema's
uproarious laughter was heard.
"There is no pool there, it is just
crystal! The animals and aquatic birds
seen are artificial and are also made of
crystal."
Duryodhana was insulted again,
but walked on to see the remaining
chambers. Mistaking a glass door for an
opening, Duryodhana bumped into it
and bruised his head. The glass had
JANUARY 2009 THE GAUDIYA
been so fine and so delicate that is looked
like thin air. In another room, there was
an opening in the wall. Mystified by his
previous experience, Duryodhana
mistook it for a door and tried to push it
open. Staggering, he fell down and
be dem
bruised himself again. He would have no
more of bruises and insults, and he left
the bewitching palace and returned to
his city dissatisfied.
Duryodhana was languishing in
sorrow and envy and the clever Shakuni
who could see through his thoughts
asked him the reason for his grief.
Duryodhana answered: "Sishupala
was decapitated by that cowherd and yet
none of the dignitaries rose to avenge his
edeath.... I was confounded by the wealth
of the Pandavas and their skilful artistry
and was insulted by them for this very
"
reason.... The lavish hospitality and
enchanting riches of the Pandavas
torments me and I find no solace in my
possessions that are so poor and
commonplace."
"I can win all the wealth of
Yudhishthira and even his fabulous
capital city!"
"That can never be! They are
unconquerable in battle. Besides the
stout-hearted warriors of Panchala they
have with them that wicked magician of
Dwaraka!"
"Not a drop of blood will be shed!
Listen, for Yudhishthira is fond of
gambling but does not know the
intricacies of the game. I am a wizard in
gambling and I can easily cheat a novice.
In the mad fever of betting and losing
and hope and frustration, Yudhishthira
9
 will stake and gamble away all his
possessions. Come, let us get your
father's consent."
The two conspirators entered the
king's chamber. Shakuni spoke of the
turmoil in Duryodhana's heart, and
when questioned by the unsuspecting
king the misguided prince revealed at
e length his jealousy of the Pandavas.
Shakuni now spoke about his crafty
plan and Dhritarashtra made one weak
attempt to preserve morality.
"Son, it is not chivalrous to spite
your cousins. I will seek the advice of
the sagacious and impartial Vidura."
Duryodhana answered, "My low-
born uncle will never accomplice to my
plots. However, if you refuse me
permission I may even kill myself."
Dhritarashtra knew about the
inherent dangers of gambling and its
awful repercussions, but was persuaded
to commit sin by his aggressive son.
Dhritarashtra answered "Build a
!"
hall of games in Jayanta, a suburb of
Hasthinapura. It should have elegant
and inspiring chambers. Let it have
motifs and emblems that speak of our
ethos. A delicate aura of minimalistic
design will definitely attract the
attention of connoisseurs of
architecture. The chambers should be
so refined and so inconspicuous that it
caters to the unconscious subliminal. I
will fetch the Pandavas to witness the
hall of games and play friendly dice with
you."
The two conspirators left and
Duryodhana began the construction of
a commodious palace at Jayanta.
10 THE GAUDIYA
Dhritarasthra called his step-brother
Vidura and asked him to go to
Indraprastha as his envoy and invite
Yudhishthira to a game of dice. Vidura
was the very embodiment of
righteousness and he could see through
his brother's nefarious plot.
He apocalyptically warned the king
of an impending catastrophe "As a
consequence of this game of dice the
whole race of Kuru will be annihilated.
King, do not be led by avarice. Greed
is never conducive to peace. I know that o
you have an eye on the other-worldly
wealth of the Pandavas. This will only
bring you ruin and ignominy."
be an accomplBut
ic Dhritarashtra was stern and
ordered Vidura as a king orders his
minister,
D and a despairing Vidura left for
Indraprastha on a light chariot yoked to
fleet horses. (to be contd.)
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Ê
 BE KIND AND SERVE VAISHNAVAS
Prof. Narayanadas Bhaktisudhakar
(Contd. from December issue)
It is only jealous of those who
merely pretend to love. Loveless
natures alone are envious when they
suspect the presence of love in others.
Sensuous love is the climax of such
selfishness or lovelessness. It is the anti-
climax of a duplicate series, as amorous
love as of a spotless maiden for the
perfect lover viz., youthful Krishna is
the real climax of unselfishness. This
self-denial of love for Krishna, expands
into the service of the devotees of
Krishna and in its maturity as kindness
for fallen souls.
It is the duty of man, according to
the Scriptures as interpreted by Lord Sri
Chaitanya, to be kind to all fallen souls
and to serve the devotees. By pleasing
the devotees one pleases Krishna. By
helping the fallen soul to regain the
service of the devotees Krishna is
pleased most of all. But this duty of
kindness cannot be properly performed
bys any one who is not himself wholly
free from malice and selfishness. It is
only the very highest devotees who can
help fallen souls. The Saviour Guru and
his associated counterparts belong to the
highest grade of devotees. It is possible
and edifying for a fallen soul to
participate the duty of kindness to their
fellows by implicit obedience to the
Diksha Guru and his associated
counterparts.
This is only reasonable. No fallen
soul should hope to be redeemed before
JANUARY 2009 THE GAUDIYA
he has made full amends for his past
deeds of cruelty to his fellow mortals.
Sri Gurudeva affords him the
opportunity of discharging this debt to
his fellows. For this purpose it is
necessary for the repentent sinner to
sincerely follow the guidance of Sri
Gurudeva.
It is not possible to anticipate the
effect of the universal adoption of such
a policy by every one in this world. The
only difficulty that stands in the way of
such adoption is the strong faith of man
in his unaided capacity to attain the
summum bonum. So long as we retain
our faith in civilization as a worthy
product of concerted human endeavour
we should feel disinclined to make a
very great departure from the tried
method. We are hardly prepared to give
a patient hearing to any proposal that
involves any denial of the sufficiency of
human initiative and human nature.
But why must we suppose that we
are man at all? If we are really man the
human civilization necessarily becomes
a matter of life and death for us. As we
sure that we are after all only human
beings? Can we conceive of the quality
of humanity as part and parcel of the
soul? Humanity is, no doubt, nearer to
the soul than any other earthly state, for
the reason that it alone is in a position
to realise its present unnatural and
unspiritual condition. The spiritual is
all-embracing and of course includes the
ideal of humanity. The soul is more than
11
 human and not subject to the human
frailties and limitations. The humanists
are irrationally enough in violent love
with the fallible side of our apparent
selves.
The frailities and limitations of
humanity are, however, sought to be
removed by external expedients in the
shape of institutions known as
civilization. It is the contention in this
paper that the methods ordinarily
followed for this purpose by the
advocates of progressive civilization
tend to perpetuate and increase our sin
and misery. This is so because all
theories for the amelioration of the
condition of humanity want to
perpetuate the human state itself. That
which is frail and imperfect by its very
constitution and environment could
hardly be improved into the pure and
perfect except by changing its very
constitution.
It may be possible to make the
spiritual realm manifest itself on earth.
It is not possible to change matter into
spirit. If the spiritual community is ever
established on this earth it will not be
externally very different from the
existing institutions. But its internal
condition will be wholly different.
There are people who are very poor but
very loveable. There are also persons
who are very clever, very wealthy, very
handsome but very unloveable. A pure
soul requires nothing except himself for
nd itself in forms that may appear to be
being a source of unalloyed blessing
to all.
We are bound to fail if we attempt
to gauze the spiritual quality of a man
or society by worldly considerations
12 THE GAUDIYA
such as economic, political, social,
ethical, aesthetic. All this refers to the
vile clay and cannot be any indication
of the nature of the soul. The pure soul
maintains his isolation from and
superiority to worldliness in all its
forms, although seemingly engrossed in
the busiest worldly pursuits. The trials
and tribulations of this world never
touch the pure soul at all. He bears a
charmed life and moves through the
phantasmagoria of life as a blessing to
all who come in his way, but remains
ever unrecognised and misunderstood
by those whom he blesses most. by
The only business of this life is to
serve Godhead by serving his devotees
who appear in this world for the
deliverance of fallen souls. The
devotees serve Godhead and teach men
by their precept and example to serve
Godhead at all time and in all
circumstances. This does not mean that
one who wants to serve Godhead cannot
do so without giving up all ordinary and
so-called necessary pursuits. On the
contrary the devotees enable us to
understand clearly what are necessary
and useful and to concentrate only on
them. This method alone can yield the
real mutual good of the benefactor and
the benefited.
The good that is attained by serving
Godhead cannot be estimated in terms
of any worldly values. It operates
without let or hindrance and manifests
unpromising to the erring judgment of
sinful man. It may be found in the worst
of brothels and be absent from the
chastest shrines of the apparently pious.
(to be contd.)
JANUARY 2009
 The Special Characteristics of the Acharya
Prof. Sri Nishi Kanta Sanyal
(Contd. from December issue)
The kirtan of Krishna, Who draws
to Himself the minds of all jivas of the
three worlds, the surging ocean of
Divine pastimes, the Embodiment of
the elixir of infinite deliciousness, is
alone the only food given away freely
that causes the ocean of bliss thus to
swell and overflow, and the water that
bathes the Feet of Krishna and the feet
of those who belong to Krishna, the
Divinity waited upon by all His
manifest powers, is the only drink
offered which has the quality of
quenching the otherwise insatiable
worldly thirst and infuse life and vigour
into spiritual striving.
The words of the song of the great
Muni, Alavandaru Srimad
Yamunacharya, have been rendered by
Srila Kaviraj Goswamin in the
following manner, 'we actually witness
the visible manifestations of the
manifold display of the Divine Power,
supernatural acts, supernatural
indications. The race of disbelievers
do not see them although they are
enacted before their eyes, as the owl
does not see the light of the Sun'.
In this age of speculative and
socalled 'spiritual' explanations the
reader is requested to be on his guard
against misunderstanding such '.
expressions as 'visible manifestation of
the Divine Power' 'super-natural acts
and supernatural indications'. He
should not suppose them to mean either
JANUARY 2009 THE GAUDIYA
the quackeries of the hallucinative
imagination, the performances of the
magician or the illusive powers of the
pervert Yogi, etc. etc. As a matter of
fact in this particular instance these
manifestations, acts and indications are
nothing but those activities and
preachings so obviously beneficial to
the world that are issuing in a bounteous
stream from this transcendental
Acharya. Those practices and
preachings are not something that
astonishes, bewilders or deceives the
people like the deeds of the magician.
It is merely the pure samkirtanam
(chanting together in company, the
kirtan) of Krishna.
This kirtan of Krishna is the only
weapon, that never fails, possessed by
the Teachers sent by God. Those who
are able to understand this are alone
endowed with goodness of judgment,
all the rest are of a perverted
understanding. This has been put into
the language of the soul by those who
realised its significance. 'Nityananda
and Advaita, the two commanders, at
the head of an army of followers the
foremost of whom is Srivas, are
constantly on the move chanting the
kirtan in company. The standards of
Nityananda Rai trample down all the
atheists. The evil-minded pashandis
scatter in a fright at the very sound of
the thundering voice of the Acharya. Sri
Krishna Chaitanya has instituted the
chanting of the Name of God in
13
 company. He is worthy of all praise
who serves God by the sacrifice of the
samkirtan. Such a person alone
possesses a sound judgment, all the
others are of a perverted understanding.
Of all sacrifices the sacrifice of the
Name of Krishna is the one that is alone
essential.
Sriman Mahaprabhu, Sri Damodar
Swarup, Sri Rai Ramananda, Sri
Nityananda Prabhu, Sri Haridas
Thakur, the Six Goswamis, Sri
Vakreswar Pandit Prabhu, Sri
Krishnadas Kaviraj Goswami Prabhu,
Sri Srinivas Acharya, Sri Narottam
Thakur, Sri Shyamanandadeva Thakur,
Srimad Rasikananda, Murari Prabhu
and after them, Sri Viswanatha
Chakravarti Thakur, Sri Baladeva
Vidya Bhushan Prabhu and their
successors are the teachers of the age,-
-- the world teachers. The supernatural
deeds and super-human indications
that these teachers have manifested, the
ideal of practice and preaching that they
have held up before the world, are not
an artificial and a strange path, neither
is it something that is diligently
concocted, nor is it the use of any
physical or brutal force. It is not the super
endeavour of the heroic man of action,
the brandishing of the sword, the
display of the powers of the pervert
Yogi or the delusive art of the magician.
It is merely the practice and preaching
of the exceedingly easy, simple, natural,
eternal, old religion of all the servants
of God, viz., the pure samkirtan of
Krishna.
The worship of the Holy Name, or
the Divine Logos or samkirtan by the
14 THE GAUDIYA
scriptural method for the purpose of
bringing about the descent of the Image
of the Divine Logos, Sri Radha-
Govinda, has been adopted by all of
them by common consent as the only
means of effecting the real good of the
world.
They have not considered as
efficacious any of the methods that have
been imagined, made, or newly
udiscovered
rn by any mortals. The
devotion to God that bears the name of
kirtan alone possesses the highest
potency. It is possible to conquer the
world with this supernatural weapon.
This conquest is no ordinary conquest.
It is not a conquest that remains
effective only for a few days. It is not
the conquest of the body or mind of
men. It is the supreme victory.
(to be contd.)
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JANUARY 2009
 HOW TO KNOCK
Prof. Jatindra Mohan Ghosh
(Contd. from December issue)
Improper method and misdirected
efforts will only lead to disappointment.
Here comes in the necessity of
submission to and help from an expert
who knows the Truth and can be a
proper guide. He knows the right
method -- which is again the eternal
method -- and is competent to properly
advise and lead the sincere seeker to the
ultimate goal. Our individual freedom
does not preclude such advice and
guidance from the expert, the true
preceptor. Rather, proper use of
freedom implies it. It is our free choice
to submit to him for attaining true and
eternal freedom. For to know the Truth
is the highest freedom. Such
submission to the good preceptor, i.e.,
the expert, continues even when we
have reached the Truth. For the
Absolute Truth or Godhead ever reveals
Himself, that is, responds--through the
good preceptor who is in eternal
communion with Him on the same
transcendental plane, and is His
eternally associated Counter-part.
Bound as we are in this limited world
with limited capacities, our poor efforts
and themselves can not go very far and
transcend the mundane limit. It is the
mercy and help of the good preceptor
eternally playing the role of the Saviour
that accepts and complements our
efforts and reaches them to the Holy
Feet of the Godhead. Our knocking
reaches the door only through the
JANUARY 2009 THE GAUDIYA
preceptor--the Saviour. So that our
knocking practically means earnest and
complete submission and abandonment
to the Feet of Godhead's saviour on this
earth. Then and then only have we
properly and surely knocked. We may
now really and reasonably expect a
response, and the response too now
really begins to descend. Sincerity and
earnestness are established in proportion
to the submission to the preceptor. It
may now please God to open the door.
As a matter of fact, under such
circumstances, i.e., on the completion of
submission God does respond and fling
open the door of His mystery and beauty
to the ardent votary. Although He is
absolutely free in this matter of showing
mercy and opening the door, yet when
the good preceptor or the Saviour takes
along the submitted Soul up to the door
and appeals in His favour, God
withholds His freedom and blesses the
devotee with His infinite mercy of
revelation. This is what is meant by
saying Godhead, the Absolute Lord of
the Universe, is submissive to (the
wishes of) His devotee bhaktadhin
Bhagavan. This is how proper knocking
is done and the door opens up. Indian
transcendental-ists, -- true devotees --
understand the above text in this sense
only -- which is really the true meaning
of the text. It is so declared in the Sruti
-- Truth is not attainable by mere mental
speculation, neither by extraordinary
merit nor by extensive learning. Truth
may be attained by him alone whom
15
 Truth selects, i.e., He pleases to favour.
To him (the favoured or the chosen)
Truth reveals His ownself. -- (Kat.Up.1-
2-23)
It is not possible for an ordinary
creature to achieve this end
independently of direction and
assistance from the good preceptor. The
secret of successful knocking and prayer
is never known to an ordinary being, for
it concerns a thing belonging to a plane
1 and none else. Further it is another such
beyond and above the mental, and passes
all ordinary human comprehensions. No
amount of mental activities and earthly
learning is of any avail in
comprehending things of the spiritual
plane. Accordingly a course of
discipline is indispensably necessary in
order to qualify for admission into the
Kingdom of Heaven--to learn to rise
above the plane of mental existence for
eternally living in the spiritual plane.
The good preceptor -- the spiritual guide
-- can train up and enable a man to rise
above the mortal mental and physical
existence so that the man can reach the
gate of Truth and properly Knock as it.
As has been said above this good
preceptor -- although appearing in
human garb, and seemingly moving like
an ordinary mortal, -- is ever one of the
spiritual plane but mercifully come
down to this earth, is firmly established
in the Absolute Truth, perfectly
competent to answer all questions and
remove all doubts of a sincere seeker,
and to enlighten and show the way. It is
the preceptor who takes the devoted
seeker aloft, the only condition of his
such selfless and invaluable service
being absolutely unselfish and perfect
16 THE GAUDIYA
surrender on the part of the seeker
himself. Of course, such a good
preceptor -- the Superman -- cannot be
found out at every turn of the street. Yet
he is, and is not unavailable to a sincere
seeker. For he is ever here by the infinte
mercy of God for helping such seekers.
And it is a very curious secret and
inscrutable Divine Law that such a
preceptor is found out and trusted upon
by an earnest and sincere seeker only
law that whenever the merciful God is
pleased to reveal Himself (Truth) to any
soul on the earth, He does it through the
Acharya, the good preceptor who is his
trusted eternal servant, by creating a
keen desire for such an Acharya -- the
spiritual guide, and persuading a sincere
faith and reliance on the Acharya, -- in
the mind of the seeker of Truth. If one
would believe in such Acharya, well and
good. If not, he is doomed to grope
pr
about in the meshes of darkness of
ignorance for long and long till he is
made to put faith and seek shelter in the
ever merciful Acharya. Whatever and
however much may be said against this,
it is but divine despensation. There is
no other way -- 'nanyah panthah
vidyate-ayanaya'.
The seeker now surrenders to the
good preceptor and becomes his
disciple. The preceptor too accepts him
and sets him on a course of discipline.
He is now set on the path to the gate of
Truth, and with the preceptor's constant
and unstinted help at every step makes
advance towards the goal. The good
preceptor teaches him how to approach
(Continued on page No. 19)
JANUARY 2009
 BALANCED ABNEGATION
JUDICIOUSNESS IN WORLDLY AFFAIRS
Sri B.S.Narayan Maharaj
(Contd. from December issue)
Every individual soul is
constitutionally the eternal servant of
the Supreme Lord, Who is the absolute
and infinite reservoir of eternal bliss.
Whole-hearted loving service to the
Supreme Lord alone is productive of
infinite joy to the living beings.
Materialistic attachment is the root
cause of suffering. All those
unfortunate beings to prefer to forget
the Supreme Lord are dumped in this
world of suffering by the eclipsing
energy maya. This shows the stupidity
of the materialists who toil their entire
life time for gaining the world and
consequently they lose the soul to enter
into hellish sufferings. Fraternity
among all the living beings is the direct
derivative of Divine Love. This shows
that, those who harm other living
beings under the influence of so-called
religion, irreligion, secularism,
civilisation, politics, democracy etc.,
ever remain unfit to receive the grace
of the all merciful Lord.
9. THE TEMPORARY PRINCIPLES:
The twentyfour mundane
principles are as follows. Earth, water,
fire, air and ether are the five great
elements. Scent, taste, form, touch and
sound are the five qualities of those
elements. Nose, tongue, eye, skin and
ear are the five corresponding sense
JANUARY 2009 THE GAUDIYA
OR
organs. Speech, hands, feet, anus and
genitals are the five kinds of organs of
action. Mind, intellect, heart (chitta) and
vanity are the fourfold subtle body. All
these transitory principles are the
extraneous equipments of the fallen
souls for fecilitating their temporary
interaction with the phenomenal world.
The proper use of these temporary
equipments can elevate the living
entities to divine heights, while their
misuse shall dump the jivas into ghastly
hells.
10. SENSUALITY LEADS TO HELL:
The destruction of the living entities
resulting due to the sensory attachments
to the worldly enjoyments are
demonstrated in the case of various
beings like moth, deer, fish, black bee
and elephant which face sufferings and
death due to their prominence of sense
organs like eye, ear, tongue, nose and
nk
skin respectively. The sensory
attractions are the traps of maya to
punish the fallen souls. The worldly
minded human beings get addicted to the
sense-pleasure by means of their eleven
senses in the form of five sense organs,
five organs of action and mind. This
gross misuse of senses takes the human
beings to hellish downfalls. The only
way that safeguards the human beings
from this sensual corruption is the
process of 'yuktavairagya' or balanced
17
 abnegation. The process of pure
devotion applies all the senses in the
loving service of the Supreme Lord and
saves the jivas from all kinds of
sufferings. The sense organs that are
not engaged in divine service are
compared to poisonous serpents which
, bite and kill the human beings. Senses
of a surrendered devotee are just like
snakes, whose poison fangs have been
removed. They cannot do any harm to
the devotees.
11. RUNNING AFTER A MIRAGE:
Lord Krishna instructs Sri
Uddhava (Bhagavata.11.17.53) as
follows. The worldly association with
wife, children, relatives, friends and
others is just like the meeting of various
travellers in an inn. They remain
together for a short while and interact
with each other. Within no time each
of them depart to different destinations
and disappear altogether. Nobody can
predict the departure of living beings
from this world. One can only note that,
they suddenly depart this world without
any notice. Just as various dreams are
related to the sleeping state, all the kith
and kin are related to the perishable
body. When a person loses his body, all
his worldly relations get abruptly cut
off. This material world is just
comparable with a mirage which
deludes the misguided living beings.
12. ADDICTION TO THE WORLD:
Misguided foolish people engage
in commiting all sorts of sinful acts to
unlawfully collect unaccounted wealth
and unlimited power, thinking that they
can remain happy forever by the help
18 THE GAUDIYA
of wealth and power. This wicked
addiction to the world leads such silly
fools to the hell of sufferings. This
entire world being transitory, no one can
have any kind of settled or permanent
situation in this changing world. The
mutual meeting of various people in this
world is quite accidental and uncertain,
just as the meeting of different logs of
woods floating upon the surface of an
ocean, by the action of waves.
13. STUPID MATERIALISTS:
In a living being, the individual
soul is the real self or real entity,
whereas the mind and body are only the
outer coverings. Hence an individual
can enjoy eternal joy only in the
proximity of the Supreme Lord, in
offering loiving service to Him.
(to be contd.)
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JANUARY 2009
 TRANSFORM OUTGOING ENERGIES INTO ENERGIES
EVOLVING THE SOUL
Sri Gopal Das
he has lived without any purpose of life.
TThe mind and senses are the worst
Our Seers and Rishis, lived in caves,
enemies of man. The worldly person
cut off from the world, and its objects.
who wants to enjoy life before death
They meditated day and night,
having identified with the body, wastes
conserving all their energies to evolve
his energies in many ways with
the soul and get God Realisation.
multifarious thoughts and desires
A worldly person can also conserve
concerning his kith and kin and the
his outgoing energies into energies
world and objects of the world. He
which evolves the Soul, provided he is
becomes an also ran in life, living like
living with the purpose of evolving the
the lower species without any purpose
Soul and get God realisation.
in life.
A devotee when he sees the
Every person in wasting his
beautiful sceneries around him, the sky,
energies, every moment of his life,
moon, sun, stars, mountains, rivers, trees,
especially during the day, through the
seas, beautiful birds, varieties of different
nine outlets in the body and wastes his
living species, and mankind, his mind
precious energy. A pot of water will
overflows with joy and tears roll down
remain in the pot if there are no holes
his cheeks, because he views everything
in the pot. If there are nine holes in the
as creations of his beloved Lord.
pot, then the pot will be empty within
A non devotee also sees, but he
no time and the pot has to be filled up
treats all these to please his senses and
again. This filling up and emptying
so his energy goes out of him.
goes on throughout life and at the end,
(Continued on page No. 23)
(Continued from page No.16) merciful good preceptor who as
and knock. He gradually approaches ungrudgingly gives him all directions and
and ultimately reaches and knocks. The opportunities of enjoying the bliss.
Lord is now pleased with him at his The seeker first learns to knock and
x
sincere and disinterested devotion, and then knocks. The door is flung open, and
mercifully opens up the door of the he is permitted in and finds himself face
realm of Truth and eternal bliss. He is to face with Infinite Truth. This light in -
admitted in and here begins the which the Indian transcendentalists
devotee's new yet eternal spiritual life understand this passage will appeal and
of uninterrupted direct service of the be intelligible to those only who have
Lord, and he is constantly merged in firm faith in the Godhead as also in the
the ocean of perfect bliss. Here too the good preceptor--the true servant of God.
devotee finds himself beside his ever -------------- *
JANUARY 2009 THE GAUDIYA 19

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20 THE GAUDIYA JANUARY 2009

 »y »y TϪ TÁ{∫ÁWÁ{T \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from December issue) his unbefitting conduct. Therefore, as
Sanjaya discribes what happened now Arjuna became a disciple, laughing
when Arjuna flatly refused to fight: at him would be improper. So Krishna
concealed that laugh by closing His Lips.
o™ÏƒÁY ” yNz˛∆: ú¿“Ãuãåƒ ßÁ∫o@ That is why he slightly smiled.
ÃzåÆÁzªßÆÁz™Ü| Æz uƒ ytão u™tÊ ƒY: @@ 10 Previously, controlled by the words of
Arjuna, out of love for him, and now to
Tamuvâcha Hrisheekeshah
do good to Arjuna, the Lord Hrishikesha
prahasanniva bhârata |
controlled the mind of Arjuna, again out
senayorubhayormadhye
of love for him. 'Senayor -
visheedanta midam vachah || 10
Ubhayormadhye' -- Arjuna's dejection
ßÁ∫o = O king Dhritarâshtra, the land Krishna's consolation were seen
descendent of Bharata, ” yNz ∆ := directly (not secreatly) by both the armies
Hrishikesha (Lord of the indriyas), . equally. (So the talks of Bhagavadgita
GƒÁY= said, FtÊ ƒY: = these words, ú¿“Ãuãåƒ˛ are not for any particular person, society,
= as if smiling derisively, o™Ω = to him or community, but they are for all, and
(Arjuna), uƒ ytãoÊ = who was friends or enemies are equally entitled
overwhelmed with grief, ™ÜÆz = to hear them.)
(standing) between, GßÆÁz: = both, ÃzåÆÁz:
' Srila Baladeva Vidyâbhushan in his
= the belligerent armies. 'Gita Bhushan' gives commentary on this
Sanjaya continued, O king verse almost the same way as Sri
Dhritarâshtra, Hrishikesha Govinda Viswanâtha Chakravorty.
by
said these words as if smilingly to etr th
In 'Idam Vachah' uvâchah, the use of
Arjuna, who was overwhelmed by
the word 'uvâcha' (spoke), was sufficient,
grief, standing between both the
there was no need to use the word 'vacha'
belligerent armies. 10
(word), because 'vachah' is also included
"Oh, you are so ignorant!" -- in 'uvâcha'. It seems repetition, but actually
Laughing at him as a friend, Krishna it is not so. The word 'vachah' has been
could put Arjuna in awkwardness for used to point out, the secret wisdom,

JANUARY 2009 THE GAUDIYA 21

Â â
contained in the next verse uttered by
Lord Krishna, in simple and easily
understandable language. 10
Lord preaches the gospel of freedom from grief:
»yßTƒÁåσÁY --
E∆ÁzXÆÁåãƒ∆ÁzYÀnƒÊ ú¿rÁƒÁtÁÊ≈Y ßÁ Ãz˛˛@
ToÁÃÓåToÁÃÓ≈Ê Y åÁåÏ∆ÁzYuão úulgoÁ: @@ 11
Asochyânanvasochastvam
prajnâvâdâmscha bhâshase |
gatâsunagatâsumscha
nânusochanti panditâh || 11
»yßTƒÁåσÁY = The Blessed Lord
said, nƒ™Ω = you, O Arjuna, EåÏ∆ÁzY: are
grieving for people, E∆ÁzXÆÁåΩ = who are
and body and subtle body -- have their own
not fit to be grieved for, (úÏå: again)
te
ú¿rÁƒÁtÁåΩ Y ßÁ Ãz˛ = speaking like wise
men also, úulgoÁ: = the intelligent people,
å EåÏ∆ÁzYuão = do not lament, ToÁÃÓåΩ =
either for the dead (i.e., for gross
bodies), EToÁÃÓåΩ Y = or for the living
(i.e., for subtle bodies).
The Blessed Lord said, you, O
Arjuna, are grieving for people who are
not fit to be grieved for (and again)
speaking like wise men also. The
intelligent people do not lament either
for the dead or for the living. 11
O Arjuna, your lamentation for
killing of relatives is due to illusion only.
'And How can I fight against Bhishma' o
(in 4th verse) -- all these are the cause
of lack of wisdom. For this the Lord is
telling, --- E∆ÁzXÆÁåΩ (asochyân) you are
lamenting for Eãƒ∆ÁzY: what is not worthy
22 THE GAUDIYA
of grief. Again when I try to enlighten
you, ú¿rÁƒÁtÁåΩ (prajnâvâdân) -- though
wise, yo argue with me like, 'how can I
kill Bhishma ..... etc', which shows you
are nor at all wise. Because the wise --
- ToÁÃÓåΩ gatâsun -- that from which life
(EÃÏ or ú¿Ám)has passed, (To or uåÃwo),
the grass bodies, will not lament for;
because they are destructible by their
very nature.
EToÁÃÓåΩ -- EToÁ + EÃÓåΩ = EuåÃwo
ú¿ÁmÁ -- ˛life airs have not passed, i.e.,
subtle bodies -- for these bodies also,
wise will not lament, as these bodies
are certainly cannot be destroyed before
liberation. In both the stages i.e., gross
inherent natures. Hence the wise will
not lament upon these.
tw
yh
Fools lament at the passing of life-
air from the gross-bodies of fathers and
others, (they lament only for their
bodies) but not for their subtle bodies.
Unfortunately, they are not aware of it.
These Bhishma and others are
souls equipped with gross and subtle
bodies. As the soul is eternal, there is
no tendency of lamentation in it.
Previously, you said Dharma Shâstra
was stronger than Artha Shâstra. But I u
say here that Jnâna Shâstra is stronger
than Dharma Shâstra.
As Arjuna stood silently, the Lord
began deriding his intelligence. Hey
ƒÁ
Arjuna, you are lamenting for Bhishma,
Drona and sons of Dhritarâshtra, who
are not even worthy of lamentation.
(to be continued)
JANUARY 2009
 (Contd. from page No.19)
A devotee also sees, but the energy
instead of going out of him, comes back
to him to evolve the soul, which is
evident from the fact that tears roll down
his cheeks as everything is related to his
beloved Lord.
When a devotee wants to hear
something, he wants to hear only things
related to his beloved Lord, like hearing
His songs, hearing His Leelas and tears
roll down his cheeks. When a non
devotee hears things which are not
related to God, the energy goes out of
him.
When a devotee sees fragrant
flowers and sacred Tulasi, he offers to
His beloved Lord and then inhales its
fragrance as His Prasad. For a non
devotee it is sensual gratification and so
energy goes out of him. A devotee on
the other hand evolves his soul thereby.
A devotee prepares delicious
dishes, and offers to his beloved Lord
and partakes the remnants as His Prasad.
He relishes and tastes the delicious
God's Names dancing on his tongue. All
these
manet empl oyer the activities, activates the soul. The
non devotee wants to please his senses
so and so looses energy.
A devotee after he does Abhishek
to His beloved Lord, applies Tilak to His
forehead, adorns Him with costly
apparel and ornaments, he is touching
the Lord of his heart, and every
auspicious touch of the sacred Vigraha,
thrills his body and enlightens the soul.
So the sense of touch energies the soul,
whereas for the non devotee the sense
of touch, not only makes him loose his
JANUARY 2009 THE GAUDIYA
energy but also is liable to cast a blot in
his character and ruin him.
As mentioned above by using our
intelligence and power of discrimination
as intended by God, one can convert the
enemies within us as our friends to help
one to get God Realisation.
Unless and until we realise that
there are enemies within us, we find that
there are many enemies outside us. Once
that the hu
by God's grace we win over all our
enemies within us, to our surprise we will
find that there are no enemies outside us.
and beloved Lord resides every where
Our
and in every entity and so all become
related to one another.
The worldly person's senses which
are all going outwards, makes them lose
much energy and so to replenish the lost
energies they have to take much of
material food. A sincere and staunch
devotee whose senses are focusing
inward needs plenty of spiritual food and
very little material food.
Sri Parikshit Maharaj is a perfect
example. Day and night he was
engrossed in smaran and hearing sacred
Srimad Bhagavata, that he spent
sleepless nights and did not realise that
he has been without food and drink for
seven days and nights. The result, he
got God Realisation.
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*
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A sinner is never able to
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perp etrate as many sins as
erpetrate
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the single utterance of the
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Name 'Hari' is able to
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destroy.
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23
 A DEVOTEE'S OPINION

or

24 THE GAUDIYA JANUARY 2009