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GAUDIYA
Spiritual Monthly

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Vol. LIII NOVEMBER 2009 No. 3

MANGALÂCHARANAM

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O Lord, even up till now the thousands of shrutis with their

best in sight have not been able to have a mental glimpse of this
Form of Yours. By which grace has such Form of Yours come near
and stayed for long within the scope of these eyes of mine ?

-Sri Leelãshuka Bilvamangala

NOVEMBER 2009 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
The love becomes purer to concentrate itself on the filial
Object and reaches the acme in the Object of Consort. The tone is
not changed, but the magnitude of service is augmented gradually
step by step.
Ramananda, in describing the loving nature of devotion, cited
a verse composed by him which showed the gradual increase of
felicity in things which are eatable and drinkable as per the degree
and quantity of hunger and thirst. This bears an analogy to adding
more sauce to our serving mood of true love, which brings more
enthusiasm. Ramananda went on to cite another verse which was
also his composition which purported to disclose the fact that no
luck arising out of our action could be compared with the intense aptitude for devoted
service to Krishna and this is the exchange value to be paid to secure in return the ripe
and soft relishing quality of Krishna's Devotion and this should be secured at all costs
when it could be had. Such a disposition is not to be compared with earned fortunes.
This is spoken of as the base of Prema Bhakti.
The Supreme Lord expressed His Approval of this and asked him to elucidate
further. Service with loving temper has got a conspicuous aspect as distinct from the
more base. In this world we invite the objects to serve us and we have got the inner
inclination of approving the adaptability of being served by others, as we are quite
unaccustomed to find out the All-love Who has concealed Himself from us through
our sensuous activities. So Ramananda exhibited the glaring phase of the Pure Service
to the Personality of Godhead as the most interesting function of the soul. The soul,
now lying n a dormant condition, has delegated powers to the mind in order to take
over the charge of meddling with the external world by lording it over mundane
entities. But the temporal activity can have the permanent function only if the loving
aptitude is directed towards the All-love Who is the One without a second. As regards
the aspects they will be dealt with later on along with the ameliorating functions of
love. To support his statement Ramananda culled a passage of the Bhagavatam
(IX.6.16) together with a passage from the hymns of Yamunacharya: "Nothing remains
unavailable to the servitors who are purified by the aural reception of the Transcendental
Name of the very Entity of Holiness". Alavandar, in his lyrics, gave expression to the
same idea when he sang:- "When will that day come when I will be in a position to
please my Master, considering myself as an eternal unswerving slave, having dispelled
all sorts of designs by my innate serving mood constantly."
The Supreme Lord approved this version of unalloyed service and solicited further
progressive elucidation. Ramananda's answer was that aiming at confidential service
of a friend to the Personality of Godhead is the highest aim of a devotee. The question
of neutrality is amplified in associating the Integral Absolute and the infinitesimal
potency in the same line. In support of his statement Ramananda culled a passage
from the Bhagavatam (X.12.11) which discloses the comparative situation of the
unexpected fortune that was received by the cowherd friends of Krishna which excelled
that of the ordinary servitors of the Absolute, the Object of the Transcendental Ecstatic
Felicity realised by the sojourners of the tract of knowledge.

2
2 THE GAUDIYA NOVEMBER 2009
 Thus Spake Srila Âchâryadeva
I may have some
liking to listen to the
shastras and to stay for
sometime at the
proximity of saintly
persons, but all sorts
of difficulties arise
when I am required to
observe the advice of
the Shastras and of the
Sadhu are not to
indulge in the enjoyment but to be
prepared to serve God. He is a traveller
in the path of religion who can observe
those admonitions of the Shastras. This
is the speciality of the Hindu Religion of
India. Religion will not be practised till
the spirit of renunciation is developed.
Whatever softness I may feel at heart
listening to the discourses on God, the
religion will not be practised till I act
according to the admonitions of the
Shastras.
Escape from the ills of births, rebirths
and deaths and enjoyment of inherent
spiritual bliss are the goal which can be
reached only through the true knowledge
of God in His essence and through the
transcendental process of Bhakti.
We have our immense wealth in the
scriptures and other religious books, such
as Vedas, Upanishads, Puranas etc. But
there is no adequate arrangement for
utilisation of this wealth. We believe in
scriptures as they are self-revealed truths.
All philosophic discourses are based on
empiricism and rationalism. These are
the products of human minds full of four
defects such as Bhrama, Pramada,
Karnapatava means defects of the senses
and Vipralipsa means to induce others to
accept one's views. Therefore anything
p forgetful of this relation, we take care
NOVEMBER 2009
produced by mind is defective. But the
religious scriptures viz., Vedas,
Upanishads, Sutras etc. which are free
from all these four defects, can safely
be relied upon. Anyone who is desirous
of knowing the nature of self as well as
God should study these religious
scriptures in association with
Sadhupurushas, (devotees), who can
help us with spiritual knowledge, and
in the realisation of distinction between
eternity and non-eternity. God is an
embodiment of sat, chit and ananda and
can manifest Himself in the world
without the help of any instrument.
Here in this world we find things are
not eternal. They remain for a certain
period and ultimately meet with
destruction. This is the nature of
material phenomena of this world. As
regards the mental phenomena, it is seen
that the mind is wavering and flickering.
Many thoughts come into the mind in a
moment and many thoughts pass away
"
in the next moment. We are running
after a mirage in the desert to quench m.
our thirst which is never appeased, but
on the contrary increases. Similarly our
endeavours to seek happiness in the
, b acquisition of material objects ultimately
prove futile and on the contrary bring
miseries. It is therefore utter folly to seek
pleasure in mundane objects which are
as transitory as bubbles on the surface
of water. We find immense resources
in life, still we are not happy, and we
are greedy after something else. That is
the limit of our material ambitions. n
Our body should be protected in
relation to the service of God, since this T
body is a Temple of God. When we are
THE GAUDIYA 3
 of our body only for sensual enjoyments
and as a result we are put to various bodily
ailments. Our intellect, body, wealth and
mind are for the service of God Who is
so kind to give us all these things to be
utilised for His service and of His
servitors. If we fail to utilise them for the
true realisation of God, we shall have to
repent the day we have to leave this world
leaving behind all that we have gathered
for our self-enjoyment throughout the life.
As lord Byron has said: "The thorns
which I have reaped are of the tree I
planted, they have torn me, and I bleed, I
should have known what fruit would
spring from such a seed". God has given
man chances in the form of human beings
to serve Him which His other created
beings have been deprived of; they,
having no intellect and no power of
discrimination between right and wrong,
suffer. Therefore, we should not neglect
and forget His service which can only be
done by human beings, the paramount
creation of God-head. The wise man does an
not attach himself to the worldly objects.
.
It is decidedly proved that peace cannot
come out of material prosperity. They
should therefore make association with a
Sadhupurusha to know the real source of
perennial peace - which is God, the source
of all happiness. He is fortunate who is
anxious to secure mercy (Karuna) of the
Supreme Lord. People are generally
worldly-minded
ervic and can scarcely find
scope for service to Godhead. Out of His
bounteous mercy for Jiva-Jagat God
sends His Own man to this mundane plane
to carry His message to them, and a
fortunate few take that opportunity and
engage themselves in His service without
which the jivas will fall victims to
innumerable miseries.

ALMANAC for the months of NOVEMBER & DECEMBER 2009

12.11.2009 Thu Disappearance of Srila Narahari Sarkmâr Thmâkur

Demise of Srila Bhakti Pramod Muni Maharmâj
13.11.2009 Fri Utpannmm â Ekmm âdashi Fasting. Next day Pmârana between 5.53 and 9.32 .0329
a.m. Disappearance of Sri Kmâliya Krishna Dmâs Thmâkur
14.11.2009 Sat Disappearance of Srila Smâranga Thmâkur
16.11.2009 Mon Demise of Srila Jagabandhu Bhakti Ranjan
23.11.2009 Mon Odhana Shashti of Lord Sri Jagannmâtha Deva
25.11.2009 Wed Demise of Srila Madhusudan Dmâs Bmâbmâji Maharmâj
28.11.2009 Sat Mokshadmm â Ekmm âdashi Fasting. Next day Pmârana between 6.03 and
9.38 a.m. Demise of Srimad Bhakti Kusum Shraman Maharmâj
e

02.12.2009 Wed Concluding day of Kmâtymâyani Vrata

05.12.2009 Sat Disappearance day of Sri Srimad Bhakti Siddhmm ânta Saraswati
Goswmm âmi Thmm âkur, the Founder Achmârya of Sri Chaitanya Math and
its branches Sri Gaudiya Maths
12.12.20009 Sat Saphala Ekmm âdashi Fasting. Next day Pmârana between 6.12 and 9.45
a.m. Disappearance of Srila Devmânanda Pandit, Demise of Srimad
Bhakti Prakmâsh Aranya Maharmâj and Srimad Bhakti Smâdhaka 9.28
Nishkinchana Maharmâj

4 THE GAUDIYA NOVEMBER 2009

m
 SRIMAD BHAGAVAD GITA
AN INTRODUCTION
Sripad B.S.Narayan Maharaj
(Continued from October issue)
Gita diclares that, those who
misidentify themselves with their
physical body and fickle mind are quite
stupid and despicable. Materialism
knows nothing about the spirit or
consciousness. Those who entirely rely
upon materialism or godless secularism
shall face frustration and destruction.
All the individual living entities are the
eternal servants of the Supreme Lord,
Who is all-being, all-intelligence and
all-blissful Personality. Gita is the very
sacred message of that Supreme Lord
Sri Krishna, for the universal
deliverance. All the excellent and noble
human values are the direct result of
this God-consciousness. Without
genuine God-consciousness, the
mundane world is nothing but a grave
yard. Without spiritual awareness, a
person is blind towards the reality.
Spiritual culture in holy company
establishes divine love, brotherly
affection towards all others and
balanced detachment towrds the
material world. This alone is the real
path of highest universal wellbeing.
COMMENTARIES OF THE GITA:--
The various God-realised saints
like Sri Shankara, Sri Ramanuja, Sri
Madhva, Sri Nimbarka, Sri
Vishwanatha Chakravarti, Sri Baladeva
Vidyabhushana etc., have written
commentaries and explanatory notes on
the Gita. Gita is just as an endless sky.
The devotees are like the flying birds.
According to the strength and power
of their wings, the various birds fly up
to different heights. No one can claim
NOVEMBER 2009
that, he has digested the entire Gita.
Among these saintly explanations we can
find variations (Vaividhya) of different
types, but there is no antagonism
(Vaishamya) among them. A sincere
reader should never read Gita
commentaries produced by materialists,
politicians, atheists, sectarians, fanatics,
mayavadis and commercial persons, as
they shall misguide and deceive the
readers.
GITA IS AMIDST MAHA BHARATA:--
Srimad Bhagavad Gita appeared in
the midst of Maha Bharata (madhye
Mahmâ Bhmâratam). The Maha Bharata is
of three kinds. Therefore, Gita's place is
in the middle of the battle field of Maha
Bharata, in the middle of the holy book
Maha Bharata and in middle of the holy
land of Mahabharat. All these three
Maha Bharatas are sacred due to the
presence of Srimad Bhagavad Gita in
their hearts. Therefore, without knowing
Gita, one is unfit to be a worthy citizen
of Bhmârata Bhoomi. Battle between good
and vice always ensues in the life of
human beings. Without the knowledge
of Gita, one cannot win the battle of life,
u
neither he can discharge his righteous
duty. The epic Maha Bharata has been
made holy by the presence of Gita as its
main theme. Bereft of Gita knowledge,
the study of epics can not yield the
desired result. The divine book Gita is o
the real glory of our sacred land. Where
there is no culture of Gita, people simply
live in irreligion, ignorance, deception
and selfishness. Our country is bound
to lose its sanctity when the people of
this land forget and disregard the Gita
THE GAUDIYA 5
 and blindly imitate the western culture
of materialism, atheism and fanaticism.
The knowledge of Gita is synonimous
with absolute realism. In the present day
world of unprecedented devilishness,
endless pollutions and catastrophic
devastations, the only hope for the
younger generation is the sincere
practice of Gita culture to save onself
and to save the universe.
GITA SATISFIES ALL THE GENUINE
QUESTS:--
Gita provides an ocean of divine
knowledge to the humanity. Gita
enlightens us about the real nature of
the Supreme Lord, about the individual
souls, about the nature, nescience, the
goal of life, the human duty, worthy
activity, true knowledge, the blessed
path to immortality, the negative factors
to be avoided, divine and demoniac
natures and many other subtle and secret
knowledge about the human life and
about the immortal self. All the worthy
knowledge of human and divine
excellence are the exclusive benediction
of the Gita with their ultimate
perfections. In one word, without the
guidance of Bhagavad Gita, all the
branches of worthy human knowledge
Hare Krishna Hare Krishna Krishna Krishna Hare Hare |
Hare Rama Hare Rama Rama Rama Hare Hare ||
Y
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6 THE GAUDIYA
remain faint and enfeebled like a
motherless orphan.
GITA UPHOLDS KRISHNA NAMA
SAMKIRTANA:--
If a reader desires to derive true
benefit from the teachings of the Gita,
he has to sincerely follow the important
P
instructions of Gita. While visualising
the all-devouring cosmic form of the
Lord, Arjuna mentions that, every
living entity of this universe becomes liek
bewildered and upset by the agency of
the cosmic time which destroys
everything of this mundane world.
Even in such a terrible and colossul
catastrophic situation, the intimate
devotees of Lord Krishna remain
fearless, joyful and immortalised by
taking recourse to the affectionate
singing of the Names and Glories of
Lord Krishna. This shows that, the
faithful chanting of divine Names of the
Lord and sincerely serving Him in holy
association completely roots out all the
o be problems and calamities from the
surface of the earth. Hence, a sincere
devotee should regularly chant the
following Divine Name and follow the
teachings of the Gita, remaining in holy
company.
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Res: 24714046
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NOVEMBER 2009
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from October issue)
The br m â hmana rushed to the
Pandavas for help and importuned
them to chase the deer and get back
his implements. Strapping their
quivers to their broad shoulders and
arming themselves with bows, the
Pandavas followed the deer on foot.
The deer teased them mysteriously,
appearing and vanishing in turn. The
deer disappeared, and the tantalised
Pandavas sat under the shade of a giant
banyan tree.
"Nakula!" called Yudhishthira in
weariness "I am dying of thirst. Can
you climb up the outspreading
branches of this tree and see whether
there is water nearby?"
Nakula was perched high on the
branches of the tree and from this
vantage point could detect a faraway
lake. Taking his empty quivers with
him, Nakula went to fetch water in
them. He was himself thirsty, and he
bent down to drink from the brimming
lake.
"Stop!" an ethereal voice
shattered forth as if form nowhere,
splitting the skies and rippling the
waters "I am Yaksha and this placid and
charming lake belongs to me. If you
drink without solving my riddles, you
will die." Nakula disregarded the
warning and drank and fell in a
deathlike swoon.
Yudhishthira sent Sahadeva in
search of Nakula, who thought that
Nakula would have perished of thirst.
Like his twin-brother he too drank
from the lake in violation of the
NOVEMBER 2009
Yaksha's command, and fell in
unconscious.
Arjuna came to the lake next, and
was paralysed on seeing the corpses of
his brothers. He bent down to slake
his thirst, and heard the yaksha's
warning "Your brothers sipped these
magical waters, having trespassed on
pmy
r land. If you drink this water
without replying to my queries, you too
will perish."
Arjuna shot a few arrows in the
direction of the voice, but was limp
with fatigue and drank from the
enchanted pool. A sudden darkness
enveloped him and he fell reeling,
unconscious.
qu
Bheema came next, and thought
that a r m â kshasa had murdered his
brothers. Overpowered by thirst he le
drank in defiance of the yaksha's
command, and fell.
Yudhishthira came in search of his
brothers and was horrified to find their
corpses. He bent down to quench his
thirst, when he heard the voice of the
ng yaksha "Your brothers perished by
flouting my authority. If you drink
from my lake without answering my
questions on metaphysics, psychology
and ethics, you too will die."
"To the best of my ability"
answered a humble Yudhishthira "I will
try to answer your queries. Will you
appear before me and let me have a
vision of your magnificent form?"
In front of Yudhishthira stood a
gruesome colossus, with tawny hair and
crimson eyes. He asked his questions you
in a deep, rumbling voice. "
THE GAUDIYA 7
 "
"What is that supreme power that
makes the sun rise everyday?"
B "The power of brmahman makes the
sun-god rise in the eastern horizon
everyday."
"What subtle law makes the sun set
everyday?"
"The power of dharma or
righteousness makes the sun-god set
everyday, suffusing the western sky
with his ruddy rays."
"The brmâhmanas, devoted to truth
and piety and given to the study of the
Vedas, are akin to the gods. How then
are they different from the celestials?"
"The brmâhmanas are mortal and
live only for a hundred years. However,
the gods have a subtle body that lasts
till the final deluge. The persistence of
this mental sheath is portrayed
anthromorphically in religion as
immortality."
"How are the kshatriyas devoted
to the performance of sacrifices
different from the celestials?"
"They are prone to fear and this
liability cloaks their divine nature."
"What is more weightier and more
sustaining than the earth?"
"One's mother!"
"Is there anybody who is higher
than the heavens?"
"One's father!"
"Is there any faculty that is fleeter
than the wind?"
"One's mind reaches distant
objects instantaneously and is fleeter
than the wind."
"Is there anything more numerous
than the grass that grow in the
meadows?"
"The vanishing thoughts that arise
unseen and disappear instantaneously
in the mind of man--these are more
8 THE GAUDIYA
numerous."
.
"What is most praiseworthy of all
acquisitions?"
"Skill--the whole world praises
dexterity."
"Can you define true mercy for
me?"
"Wishing the happiness of the
whole of creation--men, animals and
plants---is true mercy."
"What is ignorance, and what is
rishna sloth?"
"Being lethargic in the discharge of
one's duties is ignorance."
"There is a person who is an erudite
scholar and is very wealthy. However,
the
"Y scriptures look upon him as a corpse g uest
though society exalts him. Why is this
Th so?"
"If a person fails to satiate his manes
with obsequial libations, or does not
offer food to a weary guest---he is as
good as dead...
If a person fails to sustain the subtle
order that directs the functioning of the
cosmos, by being slack in the
performance of sacrifices to the "
demigods--he is as good as dead....
o
Se
And so is a person who does not
take care of his old and infirm
dependants."
"What makes one a brmâhmana--is
it birth, or learning, or behaviour?"
"It is good conduct alone that makes
a person a brmâhmana."
"Which enemy can never be
conquered? What constitutes an
incurable disease?"
"Anger can never be suppressed.
Desire is an incurable disease."
"Can the practice of righteousness,
the earning of wealth and enjoyment of
desires go together?"
"When a wife is of good conduct nt
NOVEMBER 2009
 all three synthesise harmoniously."
"Renouncing what does man
become agreeable to others?
Renouncing what will never lead to "
regret? By giving up what does man
become wealthy?"
"When a person renounces pride
he becomes agreeable to others, and
people find solace in his company.
When anger is given up, a person will
never have regrets. By renouncing
avarice a person gains real affluence."
"What is the most wonderful thing
on earth?"
"Everyday people see thousands
of creatures departing to the abode of
death. Paradoxically, they believe
themselves to be immortal! Is it not
very strange!"
"Is there any one path to
Godhead?"
"The seers are innumerable and
their preachings are countless.
However, one's intuition takes a person
to reality. This can be achieved only
by a determined contemplation on
oneself."
The yaksha smiled benignly at
Yudhishthira and said "You have
surpassed me in the understanding of on
the scriptures. I am pleased with your
incisive answers --- choose the life of
one of your brothers as a boon!"
Yudhishthira replied, "Well, then let
Nakula of brown skin and broad
shoulders, who is as proportionate in
form as an ebony tree, come to life!"
"Why do you want the pale and
listless Nakula to live! Bheema is more
powerful, and he has squeezed many a
rmâkshasa to death and can crush life
out of the sons of Dhritarashtra. Does
not Arjuna possess celestial weapons
NOVEMBER 2009 THE GAUDIYA
that have no antidote?"
"These physical endowments and
arsenals of weapons cannot take the
place of dharma. My father Pandu had
two wives, and they should each have
a son to offer the regular obsequies.
Among the sons of Kunti I am alive to
perpetuate her race. Should not Madri
have a son too?"
"I will never again meet a
righteous man like you. All your
brothers will come to life, resuscitated
from the hold of death."
The Pandava princes awoke from
their deadly swoon, and found that their
tormenting thirst was gone.
Yudhishthira too found a heavenly
energy course through his body, and his
fatigue
e disappeared. He now spoke to
the awesome yaksha.
"You are not a mere demigod, for
a yaksha can never resuscitate the dead.
y
Will you reveal your celestial identity
to me?"
The frightening yaksha dissolved
inexplicably, and Yama stood in his
place, riding a buffalo and brandishing
his noose. The sable god of death and
morality and the final destiny addressed
his son.
"You have conquered my kingdom
!
of rectitude and straightforwardness.
There are just three others like you--
Nala,
." the erstwhile ruler of Nishada,
Seeta who is now in the heavens of
W
Vaikuntha attending on her dear Lord,
and that Lord himself---Krishna. Just
n
by uttering your names the mortals of
Kaliyuga, floundering in the morass of
transmigration, will attain redemption.
Son, ask for another boon!" oson uss
"Let the priest have his mortar and
fire-sticks back. They were stolen by
9
 a playful deer gambolling in the
woods."
"I took the form of a deer and
brought you here to test your sense of
righteousness. The priest can have his
sacrificial implements back."
Yama handed over the tinder-
sticks to Yudhishthira and repeatedly
pressed Yudhishthira to take another
e boon. And the eldest Pandava got the
boon that he and his brothers and
Draupadi, whose grace could never be
concealed, would remain unrecognised u
during the thirteenth year of exile.
Yama forced his spiritual son to
take another boon "I won't leave you
without a final benediction!"
"I have had enough of earthly
possessions from you! Now grant me
that I will never swerve from the path
of righteousness and peace. Let me not
give way to anger that destroys reason.
I should not covet the wealth of others,
and I should never be smitten by envy."
"You want me to bestow on you
the virtues that you innately possess!
You are a master of truth and who
knows, one day...."
Yudhishthira was intrigued "One
day.....!"
Yama added with a laudatory sigh
"....you may conquer death! Time
cannot have its hold on virtue, and my
tentacles cannot bind down the self."
Yama smiled as any god would,
and dissolved into empty space.
The dreary exile of twelve years
passed like a phantasmal dream.
of The crucial thirteenth year of exile
was about to begin, and the Pandavas
sent back their retinue of ascetics to the
hospitable princes of the land. They
decided to spend the year of
concealment in the court of some noble
10 THE GAUDIYA
king who would grant them asylum.
Dhaumya advised Yudhishthira on how
to conduct himself in the court of kings,
and this passage interwoven in the epic
of Vyasa reveals the profound
commonsense of the poet. It reads like
a text delineating the patterns of
accepted social behaviour. Dhaumya
left for his hometown, the hospitable
land of Panchala, and the Pandavas and !
Draupadi sat in conclave and discussed
about the future course of action.
Arjuna suggested the names of
many kingdoms where they could spend
the year disguised as menials, and added
that the corn-rich kingdom of Matsya
ruled by the aged Virata was a suitable "
place. Virata was a firm and a righteous
man, and quite hospitable to guests.
Yudhishthira endorsed Arjuna's udhishthira endorsed A
Dproposal, and added that they could not
go to Panchala or Dwaraka as these
were the first places where
Duryodhana's spies would look for
them. (to be continued)
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 DO GOOD TO OTHERS
Sri Nimananda Dasadhikary Sevatirtha
(Contd. from October issue)
"Great is he who serves, others are low,
No distinction of caste His servie doth make."
The next problem is, who should
go to do good to others. The preachers
above all must be honest and sincere.
Insincere hearts are dangerous and do
incalculable harm both to themselves,
and to those that hear them. Sincerity
qualifies a man for initiation. The Guru
initiates a sincere heart, for the
regulation of his hitherto unregulated
life, into the holy order of Divine
Servants, when he as service unto
Krishna and the Guru, does the work
of preaching. Before initiation none
A are qualified for the work, no matter
whatever his natural endowments
might be. In the matter of preaching
we cannot take the initiative. It must
come from high through the medium
of the Guru. As like begets like so
sincerity begets sincerity. Insincere
preahers not only engender insincerity
but endanger sincerity and turn men
sceptic and aetheistic. A story may be
told here to illustrate this point.
A man was once found addressing
a huge gathering on the subject of
"Brinjal as the human diet." He spoke
with great eloquence for hours and
concluded his speech saying that
brinjal as human diet was most
injurious, and that the man who
consumed it would have to reside in
hell for as many years as there were
seeds in it. Unhappily his wife was
among the audience. She knew that
her husband did not relish a dish
without brinjal. In order to teach him a
lesson she came home and cooked only
rice and nothing else. When her
NOVEMBER 2009
husband sat for supper she served him
with a dish of rice without any
vegetable. The husband grew angry
and called for an explanation. The wife
told him that as she had gone to attend
his lecture, and as it was too late for
the market she could get nothing to
cook. At this her husband retorted that
she could have easily plucked some
brinjals from their kitchen garden and
prepared them. The wife forthwith told
him that she after having heard so
much against it, promised not to touch
the hellish thing again in future. The
husband laughed heartily and said that
she was a most foolish woman. Hell
. for those who heard him and not for
him who spoke.
The influence of his speech on one
of the audience is thus made clear, and
that on the rest it is not difficult to
guess. Such preachings make man
incredulous and impervious to further
education. Our scriptures have
condemned their preaching by the
insincere. They say:--
Hear not of Hari if by non-vaishnava
be preached:
It harms, though holy, like milk as orts
of snake.
Preaching must be done as a
service unto Krishna; and only a Guru
can direct such service otherwise it will
lose its divine character and will be
in turned into a mere mundane exercise.
Guru is a Divine Representative on
earth. He having no other occupation,
is the only Being who can direct such
service unto him. "Knock and the door
of heaven will be opened unto you."
But where to knock and how to knock?
It is Guru who teaches how and where
THE GAUDIYA 11
(
 to knock and it is he again who opens
the door and admits the disciple into the
kingdom of heaven. Hence humble
yourself and heaven will be yours.
Sriman Mahaprabhu states
humbleness as the necessary
qualification of him who desires to be
favoured by Krishna, He says --
God to the humble is very kind;
The noble, the learned, the rich are proud.
The above three classes of people
are too proud to submit to the will of
Guru, and hence the door of heaven
remains shut against them for ever. "No
man can serve two masters, You cannot
serve God and Mammon." Mammon-
worship means non-God-worship.
Seeking of and attachment to learning,
riches and rank for their own sake is
called as Mammon-worship. These
things however are themselves not
hellish. The purpose for which they are
employed determines their quality. If
they are utilised for the service of God
they are divine, and if not, they are
hellish. Let therefore the rich employ
their riches, the learned their learning,
the noble their rank, the famous their
fame, the great their name, and all
whatever they possess, in the service
of Lord Krishna.
Mammon-worship is as bad as the
company of its votaries. Hence a
sincere devotee of Lord Krishna must
not only not worship Mammon but
should always shun the company of its
votaries as well, in as much as it not
only does not help him in his mission
but is very likely to cause his deflection
from it. Instances are not rare to show
that the people engaged in God-worship
have been found to depart from His
temple to that of Mammon. Hence
Sriman Mahaprabhu calling upon
Vasudeva, a leper, whom he had healed,
to preach His doctrine from door to
12 THE GAUDIYA
door, promised him protection against
the evil influences of these two things.
He says --
At my command you be saviour, and save
r the world,
Never shall the waves of worldliness
hinder you.
Pr Such is the influence Guru exerts
upon those who have the fortune to
submit to Him. They do none harm, and,
protected as they are by the Divine
Shield called Sudarshana, none can do
them harm. Without such divine
protection their frequent association
with these people engaged in non-God-
worship would not have at all been safe.
The fourth problem is how to do
good to others. To educate others is a
very difficult and psychologically a very
knotty problem. But we do not intend
to enter into the psychological
discussion of it. It is enough here to say
that education must begin more by
example than by precept. (to be contd..)
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NOVEMBER 2009
 The Special Characteristics of the Acharya
Prof. Sri Nishi Kanta Sanyal
(Contd. from October issue)
This literary passion has not been
content to remain confined to the
enjoyment of the inexhaustible
delusions so amply provided by the
ingenuity of physical Nature. In its
ribald fury it has imagined the
possibility of enjoying the Divine
Power itself after the fashion of Ravana
in his attempt to abduct the Divine
Consort of Sri Ramachandra.
The literary efforts of today have
not remained confined within the
ample limits provided by the thoughts
and objects of the phenomenal
universe. There is a widely prevalent
endeavour to drag down into the arena
of the sensuous efforts of the mundane
Muse such subjects as the Brindavana
leela the love of Rai-Kanu, Chandidas
and Vidyapati.
The same heroic pride that
animated Bajrangaji Maharaj himself
in sternly opposing the vile intention
of Ravana and making him realise that
his abduction of Sri Seeta Devi was
nothing but sheer suicidal folly
encouraged by Her illusory form, also
inspires the sustained efforts of this
great Acharya who is vigorously
cutting away by the dignity and power
of his transcendent language the
tangled knots that have been so
cunningly devised by the misdirected
energies of the atheistical world to bind
itself in an eternal thraldom to the most
degrading drudgeries of the senses by
the consolidation and perpetuation of
a false literature fostering the lust of
worldly enjoyments.
NOVEMBER 2009
Another speciality of his language
consists in the fact that it never submits
to cater to the pleasures of those persons
who are in any way tainted with the
virus of sensuous inclination. These
unhappy people naturally fight shy of
his language which measured by the
standard of sensuousness appears to
them to be 'dry' and 'un-intelligible'.
But the language which is the
expression of the Absolute possesses
such wonderful beauty that each single
word of this Acharya serves to lay bare
an inexhaustible mine of the most
precious truths and helps as a compass
to determine the direction of the
supreme pleasure of Krishna Himself.
Another special feature of the
language of this extraordinarily
merciful Teacher is to be found in the
fact that his vocabulary is wholly
incapable of bearing any secondary
meaning which may be attempted to be
imported into it by the designing
wickedness of any sham interpreter who
is bent upon wilful distortion by reason
of any selfish purpose of his own. The
flow of his language is ever straight and
easy. Its course is so well guarded on
both sides that no knave can approach
its life giving current from either
direction for the purpose of causing the
least defilement to its holy water in
which Krishna Himself delights to
sport.
'. The golden stream of his
compositions begins to sweep
majestically over the world, and the
masses of the wreathed lightening of
truths in unison with the dread
THE GAUDIYA 13
 mutterings of an endless succession of
words that speak in thunder
unceasingly manifest themselves most
remarkably of all specially at those
moments when an adversary betrays
the arrogance of making an attack on
Vishnu and the Vaishnavas or on the
path of eternal revelation through the
medium of the transmitted
transcendental sound.
On yet another occasion the
sources of the billion fountain heads of
Truth and his transcendental literary
skills are found to open when the
assembled people pour out without
guile their all for the fulfilment of the
wishes that lie behind the mind of Sri
Chaitanya.
The disposition of his vocabulary
is verily the faultless display of the rich
treasures of Vaikuntha in which every
single word is an indivisible Koustubha
jewel.
The whole character of this
transcendental teacher of the eternal
religion to the view of empiric
knowledge, wears the terrible aspect of
the dreadful club in the hands of the
mighty Bhima. No sooner does empiric
knowledge make an attempt to flaunt
its haughtiness in its presence than it is
unceremoniously punished like its
prototype Duryodhana by having its
thighs broken by the irresistible blows
of the pitiless club. Whenever any one
intoxicated with the pride of worldly
wisdom has endeavoured to gauze the
character of this superhuman servant
of the transcendental Lord such attempt
has invariably recoiled back on itself
and broken down hopelessly. Empiric
knowledge has been always deceived
by its utter incapacity to understand the
ideal of the transcendental service of
14 THE GAUDIYA
Krishna by all the senses, the
unquenchable longing for the service of
the Divinity, the billion-mouthed hunger
of the search for Krishna, of this great
teacher.
An outstanding characteristic of
the Acharya is his uncompromising
repudiation of all association with evil.
It is his firm resolve to seek Krishna,
the Truth, by discarding, till the last
breath of life, all communion with un-
utruth.
rn It has often seemed to us that the
special object of his appearance in this
world has been to teach the strictest
avoidance of every form of worldliness.
His character is the living embodiment
of the words of the great seer, 'I will
never allow the enemy to enter the holy
precincts of the dwelling of the Lord,
but ever keep him out of its bounds.'
There is absolutely no chance of foisting
upon him any plan of pseudo harmony
by compromise between what is and is
not true. He is wholly opposed to the
ideal of the abnormality of the
combination of 'biting the humble straw'
and 'plying the dart' methods described
in the Chaitanya Bhagavat which is so
popular with the present hypocritical
generation. He has dug a deep trench
which so effectively separates the real
from the unreal, the servant of the real
from the servant of the unreal, the
Vaishnava from the non-Vaishnava, that
no one calling himself his follower can
pass the same with impunity. It is one
of the most striking characteristics of
this Acharya that he effectively
maintains the separation of the true from
the false by an un-passable distance. He
affords every facility to the false to be
converted to the Truth but never permits
Pralambhasura or the jackdaw in
peacock's feathers to perform in his
dancing halls. (to be contd.)
NOVEMBER 2009 out
 THE FORTUNATE SOUL
Sri Bhakti Vidagdha Bhagavat Maharaj
(Contd. from October issue)
All the different devatas who
became wounded in that incident
appeased to Lord Shiva and by the
mercy of Lord Shiva, Daksha got his
life beheaded by a goat head, chanted
hymns glorifying Lord Shiva at that
time. But in the inner core of his heart
the hostility against Shiva was still
dwelling (inhibitting) in a latent stage.
In his next life he took birth as the son
of Pracheta and was named Prachetasa
Daksha.
Vaishnava aparmâdha from previous
life was the greatest impediment, that
did not allow him to receive the mercy
of the great sage Devarshi Narada.
Instead of that he started chastising
Devarshi Narada for advicing his sons
to take mendicants attire. Ultimately
Daksha cursed him that he can never
be able to stay in one place. This
incident clearly proves that if Vaishnava
aparmâdha inhibits inside the heart of a
person even from his previous life time
he will not be able to receive Sadhu
Kripa.
In Srimad Bhagavatam 10th canto
10th chapter there is an episode of
Nalakubara and Manigreeva. These
two are sons of Kubera, who was the
king of Yakshas. Yakshas are a
particular type of devatas and are very
rich. Kubera is a devotee of Lord Shiva.
But these two sons of Kubera were
devoid of good manners, became
drunkers and women hunters. Once Sri.
they were being surrounded by celestial
damsels, the two brothers were playing
in the holy river Mandakini in
Himalayas. They were topsyterved by
NOVEMBER 2009 THE GAUDIYA
drinking 'Varuni' wine and were without
clothes. Such a time the great sage
Devarshi Narada while chanting the
supreme glory of Hari, arrived there.
This two sons of Kubera had
bhaktyunmukhi sukriti. As a result of
that sukriti, Devarshi Narada appeared
to shower his mercy upon them. He
m.
noticed Nalakubara and Manigreeva
too
2. much intoxicated with wine, pride,
aristocrasy and so many other material life.
disignations. Even by seeing Narada
Muni comming in the direction they
neither cared to cover themselves nor
they spoke anything to welcome that
great sage. Devarshi Narada considered
their distarted and abominable situation
and thought that in this situation any
mercy will not fruitful on them. At first
I have to remove their intoxicatons and
then they will be capable to receive my ns and then they will be capable of recivng myu bon
boon. Devarshi Narada cursed them not rope
out of anger but out of compassion. reason
Immidiately this two boys had taken he
birth as twin Arjuna trees in the Gokula bla
at the courtyard of Sri Nanda Bhavan.
By the mercy of Devarshi Narada even
being captivated in the species of plant
they could remember their previous life,
their uncivilized behaviour, Devarshi's
curse etc. everything.
Sri Nanda Maharaj will appear
after a long time, but since then the two
boys of Kubera in the form of twin
Arjuna trees engaged themselves in the
service of the residence of the Vraja.
Cowes means animals of Vraja used to
take rest under the cooling shadow of
these trees, birds used to sit on the twigs
of the tree glorifying the Supreme Lord
Sri Krishna. (to be continued)
.
15
 Questions and Answers for a value based living
Sri Gopal Das
(Contd. from November issue)
Q: All the human beings are born
as puppets, why are they not dancing
to the tune of their creator?
A: Because they have developed
the false ego in them and they feel they
themselves are the masters.
Q: In which occupation can all the
-h faculties in the body put into service?
A: Only in serving God all the
faculties in the body could be put into
service. Because God has created men
to serve Him and His Devotees.
Q: Which is the dearest object for
a worldly person?
A: His own body, made up of
substances, which he does not want to
see, touch, smell or taste. Even hearing
n of the substances he is made up of,
makes him tremble, and he is proud to
identify himself with such a body.
Q: Earn to live and live for what?
A: Earn to live, and live to know
all about God.
Q: Who is the human beings' worst
enemy?
A: He himself is his worst enemy.
His own mind, senses, anger, greed,
lust, passion etc., are his enemies.
or
Q: The worldly people are very,
very busy, dure to what?
A: The worldly people are very,
very busy, wasting the precious time
of human birth in frivolous pursuits
having been intoxicated by Lord's
Maya.
Q: Lord Krishna proves that he is
very fond of His Bhakta. How?
A: He goes to His Bhata and gives
16 THE GAUDIYA
him Darshan, whereas Devotees of the
other paths go in search of Him to get
His Darshan.
Q: The body depends on the Soul
for its existence. The Soul depends on
the body for what?
A: The Soul depends on the body
to evolve itself and go to "Golok".
Q: Should one stay alone or join
an Ashram to get God Realisation?
A: Not necessary. Many Devotees
have attained God Realisation leading
a family life. Only one's attitude in life
must change. He must know that he is
a part and parcel of the Super Soul and
his mission in life is to go back to his
real home and that the family life is only
a means to that end.
Q: How to become a disciple?
A: If one wants to become a
disciple he must make a lot of enquiries
pr
to find out a God realised Mahatma and
become his disciple.
Q: The Guru in his turn will enroll
only after putting a would be disciple
to many tests. Why?
A: The spiritual path is meant only
for those with strong will power. One
has to undergo very many obstacles,
even from one's own kith and kin to
become one among the creamy layer of
mankind.
Q: What is the worldly path known
as for those who identify themselves !
with the body ?
A: For them the worldly path is
known as the path of ignorance or
avidya.
(to be continued)
NOVEMBER 2009
 BALANCED ABNEGATION
JUDICIOUSNESS IN WORLDLY AFFAIRS
Sri B.S.Narayan Maharaj
(Contd. from October issue)
If we analyse the human situation,
although the human body is very rare
and precious, on expiry it turns out to
be a most insignificant and obnoxious
object in this world. At the death of a
person, this human body gets
transformed into either ash, or into
worms or into the stool of carnivorous
animals who consume it. Everyone
shall hate these three kinds of things.
The supreme and eternal wealth for the
living beings is divine love or Krishna
Prema. In exchange to such an
obnoxious object if you can earn the
infinite treasure of Krishna Prema by
the cultivation of devotional culture,
who can estimate the limits of your
fortune? In such a case you will happen
to be million times more fortunate than
a person who gains a treasure mine of
diamonds by spending a few coins.
This is the real success of human life.
Those who utilise the human life in
gaining transitory mundane objets are
silly fools.
34. ADVICE OF SRI 'PREMA
VIVARTA':
Sri Prema Vivarta is the devotional
treatise composed by Sri Jagadananda
Pandit who was a close associate
devotee of Lord Sri Chaitanya
Mahaprabhu. In the ninth chapter of
this book, the venerable author has
explained about the details of balanced
NOVEMBER 2009
OR
abnegation. In the following pages, the
gist of his explanation is provided.
35. TWO KINDS OF ABNEGATION:
One day Sri Sanatana Goswami
enquired Lord Chaitanya about the
!
details of balanced abnegation. He
asked, -- "O Lord! Kindly explain what
is meant by balanced abnegation. The
salvationists declare that, all the objects
of this material world are despicable
like the 'refuse of a crow' and therefore,
they are fit to be rejected. They say
that, a recluse becomes great by
discarding all kinds of mundane
objects. In this regard, O Lord, I desire
to know about the view and duty of a
pure Vaishnava. Kindly instruct me
about the right kind of approach
towards the worldly matters." In reply
to this query the Lord said that,
abnegation is two fold such as
legitimate one and pseudo one, which
has been repeatedly explained by Him.
36. PSEUDO ABNEGATION
Elevationists and salvationists
when adopt renounced life, due to their
immaturity they tend to imbibe pseudo
f the abnegation, which result in polluting
waer their hearts. As they are wanting in
spiritual wisdom, they hold that the
entire world is insignificant and take
recourse to an unrealistic ideology of
anti-materialism in the hope of
reaching salvation from the worldly
bondage. The fact is that, the spirit is
THE GAUDIYA 17
 je

uncommon with the matter, but it is not surcharged with the transcendental
antagonistic to the matter. The sentiments of divine abode Goloka, and
relationship with the spirit and matter he would reach that abode by
is that, the first one is the body and the cultivating the organs of Gokula Bhakti.
other is its shadow. Shadow cannot be Consequently he becomes fully
opposite to the body. When these liberated from avidya or nescience,
salvationists adopt such defective even when living in this world. Thus
dogma, they lose all kinds of spiritual Lord Sri Chaitanya Mahaprabhu
merits such as, -- devotional service to explained the secret of balanced
Lord Krishna, service to the saints, abnegation to Sri Sanatana Goswami for
tasting of spiritual sweetness etc. As the benefit of all those who intend to
the minds of these pseudo ascetics follow the path of pure devotion.
become dry and sterilised, they fail to 38. DISCARD PSEUDO ABNEGATION:
enjoy the sweetness of divine Name, Dear brothers, outright discard all
divine Form, divine Qualities and kinds of pseudo abnegation and
divine Sports of the Supreme Lord. accommodate balanced abnegation
They always try to keep themselves within your hearts. How foolish it is to
away from all these excellent topics for reject all kinds of material objects!
their imaginary fear of coming under Where will you go by dascarding this
the clutch of nescience and at the end world? Even in forest you can only
they become as inert and worthless like come across matter every where. For
rocks and boulders. appeasing your hunger, you should eat
37. BALANCED ABNEGATION: something, for protecting yourself you
By adopting balanced abnegation, need some shelter. (to be contd.)
one can naturally and easily cultivate
pure devotion, as he shall accept only
such objects and affairs which have
been purified and spiritualised by the
help of Krishna-Bhakti. The heart of
such a fortunate devotee easily becomes
free from the materialistic inertness of
the mundane nature, and attaining the
support of spiritual potency, he enjoys
quick upliftment by the help of the
divine sweetness of transcendental
devotion. Lord Krishna becomes
pleased by the performance of Bhakti
Yoga and fulfils His declaration to
Arjuna that, His devotee shall never
undergo destruction. Life of a person
becomes absolutely fulfilled, when
Lord Krishna becomes pleased upon
him. Such a fortunate devotee gets

18 THE GAUDIYA NOVEMBER 2009

 AESTHETIC CULTURE
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
(Contd. from October issue)
Nations judge one another's
civilization by the respective sizes of the
focal lengths of the biggest and smallest
telescopes, and other scientific
appliances in their possession. The
mechanical help is all-important. The
more one is able to spend on it, the
greater is one's resulting efficiency,
goodness, health, beauty, and what not?
--- in this purely commercial age. Good
looks, good health, strength, a good
voice, a charming landscape, every
thing worth having, is prospected for
being turned to its full commercial use.
But the formula 'struggle for
existence' does not convey the whole
reason for commercialism. A man can
live and survive on very little. I do not
mean the plain living of today which
has a very different meaning from the
plain living of a century ago. The
mischief is that even plain living is also
rapidly acquiring the commercial sense.
Living without the help of science is not
now-a-days admitted to be plain living
proper. Science has got hold of this
matter, as of every other affair of man.
A person who aspires after plain living
must not think of being less artificial
than one who chooses to live high.
There is the same worry, trouble, art and
science in both. Nevertheless even
artificial plain living is coming back to
'natural' plain living.
Beauty means what only the
experts judge to be so. The advertised
beauties accordingly find it increasingly
difficult to live up to the scrutiny of their
judges. The help of science and art has
NOVEMBER 2009
to be availed by every woman who
seriously wants to pass for an up-to-
date beauty. Even the effusions of poets
receive the most careful scientific
preparation for the same reason. Such
is the Age. Such is its craze for
improvised uniformity (?) of perfection
in every matter.
That which cannot be retained,
that which is bound to grow stale,
which is to be liked by persons who
seek the gratification of their senses,
which is made up of ugly
constituents, is proclaimed as the
goal of the science and art of
aesthetics. What is natural is not
regarded as beautiful, on principle.
The unscientific is ugly. That which
is natural and beautiful is
pronounced abnormal and ugly
unless it is endorsed by the voice of
the expert.
But the physical body and mind
are changeable and perishable. It is
futile to set the standard of beauty for
all time by reference to them. There is
undoubtedly the shadow of the true
principle of beauty, pervading these
aesthetic attempts of this world. But
the shadow also serves to remind those,
who are in real earnest in quest of
beauty, that the substantive principle is
not to be found in the natural state in
any products of this world, nor can it
be found by our present defective
sense-organs.
There cannot be well imagined a
greater shock to the sense of beauty
than the attempt to deck a corpse. The
endeavour to decorate the things of this
THE GAUDIYA 19
y
r Y K * q w s v x ge
h a fgszxaAvfkc f a*.tewq
world by means of our mundane
resources, is very similar to the attempt
to beautify a dead body. The result is
a foregone conclusion. Our aesthetic
favourite of this moment are discarded
at the next in favour of others who also
are replaced by others in their turn. The
king who lives in the most costly style
has no more liking for the showy
splendours of his royal state, when they
are not renewed, than the pauper has
for his old tattered rags. Familiarity
breeds contempt for all things of this
world on account of their inherent
ugliness which is found out on actual
contact.
Poets and painters rely upon the
equally futile resources of their limited
imagination for masking the inherent
ugliness of the conditions of mundane
existence. Such imagining is not
intended to lead us to the reality.
Goldsmith truly hit the function of the
worldly poet and artist when he
declared that their wisdom consisted
in innocently amusing the imagination
in this dream of life. The imagination
does not want anything that is not new
and also not to its liking, and its liking
is ever directed downwards to its
kindred point of the flesh, or the corpse.
It is not possible even for the
imagination to deceive itself regarding
the naturally loathsome character of the
dead body, the ultimate source of its
inspiration. The imagination of man
is no more competent judge of his real
aesthetic needs than his scientific
acumen. Both are directed to mundane
objectives which are essentially ugly
and unwholesome.
There can be no abiding value in
poetry unless both poet and his
surroundings are radically changed
20 THE GAUDIYA
into entities that do not irresistibly and
unaesthically drag us down to the most
rotten things of this world. It is no true
poetry that seeks to disguise this fact by
the external embellishments of rhythm
and vocabulary. Such ingenuity can
only amuse those to whom it is a novelty,
and can do so only till the trick does not
grow stale. It is the logical nemesis of
this state of things that commerce is
rapidly getting hold of every department
of this make believe aesthetics. The
tailor is making man, because strangely
enough man wants to be made by him
in seeming despair of any better
alternative.
This craze for the gaudy baubles
and trinkets of this world is responsible
for the repugnance that is exhibited by
the materialistic thinkers to any serious n
consideration of the Real Centre of the
principle that is distortedly reflected in
the aesthetic enterprises of this mundane
world. The attitude to condemn spiritual
aesthetics without a hearing by
infatuated reliance on its unwholesome
counterfeit, perpetuates our degrading
thraldom to the latter. All the so-called
wealth of mundane fine arts makes their
appeal to the sensuous nature of man and
prompts ultimately to animality of the
gross and subtle varieties. The finest
songs of this world, says Shelley, are
those that tell of saddest thoughts,
pointing to the hollowness of the
sensuous. But this consolation is only a
passing ray. As a matter of fact the song,
that does not portray new vanities stirs
no emotion.
The soul is proclaimed by the
Shastras to be a transcendental entity
who is located in a plane that is
absolutely free from all mundane
grossness and defect of any kind.
. (to be continued)
NOVEMBER 2009
n
num
 »y »y TϪ TÁ{∫ÁWÁ{
T
\Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from October issue) speak such excllently pleasant words of
the Vedas which are like of poisonous
The Lord discribes the nature of flowering plant. 42
distracted mind
N˛Á™Án™Áå: ÀƒT|ú∫Á \ã™N˛™|¢˛¬ú¿tÁ™Ω @
ÆÁu™™ÁÊ úÏu…úoÁÊ ƒÁYÊ ú¿ƒtãnÆuƒúu≈Yo:@ uN¿˛ÆÁuƒ∆z §“ÏpÁÊ ßÁzT{≈ƒÆ|TuoÊ ú¿uo @@ 43˛˛
ƒztƒÁt∫oÁ: úÁs| åÁãÆtÀoyuo ƒÁutå:@@ 42˛
Kâmâtmânah svargaparâ
janmakarmaphalapradâm|
Yâmimâm pushpitâm vâcham
pravadantyavipaschitah | nk kriyâvisheshabahulâm
vedavâdaratah pârtha bhogaishvaryagatim prati || 43
nânyadasteeti vâdinah || 42
N˛Á™Án™Áå: = Their minds attached to f
úÁs| = O Arjuna! , Euƒúu≈Yo = . trivial desires, ÀƒT|ú∫Á: = hanker after
unwise people, ƒztƒÁt∫oÁ:= too much heaven, \ã™N˛™|¢˛¬ú¿tÁ˛ = and speak such
engaged in the extolling portions of apparently sweet words as lead to the
Vedas (without grasping their (eso- cycle of births and deaths, uN¿˛ÆÁuƒ∆z §“ÏpÁÊ
teric) real meaning), ƒÁutå: = argue, b
= and abound in fruitive actions, ßÁzT
Fuo = that, å EãÆoΩ EuÀo = (there is) Lz≈ƒÆ|TuoÊ ú¿uo = leading to enjoyment and
no truth other than the object of en- ' wealth. ˛
joyment (like moksha), ú¿ƒtuão ˛= Their minds attached to trivial
(and) they speak, ÆÁu™™ÁÊ = such, úÏu…úoÁÊ desires hanker after heaven and speak
ƒÁYÊ = excellently pleasent words of such apparently sweet words as lead to
the Vedas which are like a poisonous betr th the cycle of births and deaths and
by
flowering plant. abound in fruitive actions leading to
O Arjuna! Unwise people too enjoyment and wealth (are not deeply
much engaged in the extoling portions and exclusively concentrated upon
of Vedas (without grasping their God). 43
(esoteric) real meaning) argue that there
is no truth other than the object of ßÁzT{≈ƒÆ|ú¿ÃMoÁåÁÊ oÆÁú”oYzoÃÁ™Ω @
enjoyment (like moksha) and they un √ƃÃÁÆÁun™N˛Á §ÏuÚ: ÙÁáÁ{ å uƒáyÆozz @@44˛

NOVEMBER 2009 THE GAUDIYA 21


Bogaisvaryaprasaktânâm
tayâpahritachetasâm|
vyavasâyâtmikâ buddhih
samâdhau na vidheeyate ||
YzoÃÁÊ = With their minds, Eú”o =
pleasure and pain, gain and loss etc.,
uånÆÃnƒÀs: = and associate with pure
devotees, uåÆÁz|Tqz™: = desist from quest
after unattained objects and anxiety for
38 preserving the obtained things (because
of your taste for My Bhakti Rasa. This
is because I, out of affection for My
-

drawn away, osÁ = by such flowery
speech, ú¿ÃMoÁåÁÊ = and attached to,
ßÁzT{≈ƒÆ| = only pleasures and wealth,
√ƃÃÁÆÁun™N˛Á = one pointed or steadfast,
§ÏuÚ: = knowledge, å uƒáyÆoz = does
not arise, ÙÁáÁ{ = in their mind.
With their minds drawn away by
such flowery speech and attached to
only pleasures and wealth, one pointed
or steadfast knowledge does not arise
in their mind. 44
te
Bhakti transcends the three qualities:
It is said here to take recourse to
only Bhakti Yoga, giving up all
sadhanas of dharma, artha, kama and
moksha.
fi{TÏlÆuƒ ÆÁ ƒztÁ uåÀfi{TÏlÆÁz ߃Á\|Ïå @
uå˚|ã˚zÁz uånÆÃnnƒÀsÁz uåÆÁz|Tqz™ EÁn™ƒÁåΩ @@ 45
˛ Traigunyavishayâ vedâ
nistraigunyo bhavârjuna |
nirdvandvo nityasattvastho
niryogakshema âtmavân ||
E\|åÏ = O Arjuna! ƒztÁ: = the Vedas,
uƒ ÆÁ: = deal with, fi{TÏlÆ = the three o
qualities of maya -- sattva, rajas and
tamas, ߃ = you be, uåÀfi{TÏlÆ = free
from karma and jnana and other topics
of three qualities, uå˚|ã˚Áz = (and) free
from the mundane opposites like
devotee, carry the responsibility, EÁn™ƒÁåΩ
= and be engaged in the intelligence
given by Me.
O Arjuna! The Vedas deal with the
three qualities of maya --- Sattva, Rajas
and Tamas. You be free from Karma
and Jnana and other topics of three
qualities and free from the mundane
and opposites like pleasure and pain, gain
and loss etc. and associate with My pure ahu
devotees, desist from quest after
unattained objects and anxity for
preserving the obtained things (because
of your taste for My Bhakti Rasa). This
is because I, out of affection for My
devotee, carry the responsibility and be
engaged in the intelligence given by Me.
45
ÆÁƒÁås| GtúÁåz Ã|o: éõ¬ÏoÁztNz˛ @
oÁƒÁãÃz| Ï ƒztz Ï §¿Á—™mÀÆ uƒ\Áåo: @@46˛
Yâvânartha udapâne
sarvatah samplutodake |
45
tâvânsarveshu vedeshu
brâhmanasya vijânatah || 46
ÆÁƒÁåΩ Es| = All the purposes are
served, GtúÁåz = by (different -- some
wells
ƒÁ are used for cleaning the body after ea
passing nature, some others are used for
brushing teeth, others are used for
(Cont. in page 24) ∫

22 THE GAUDIYA NOVEMBER 2009

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NOVEMBER 2009 THE GAUDIYA 23

 (Cont. from page 22)
washing clothes, others are used for
washing hair, others are used for bathing,
others are used for drinking water) small
pools, ÃÊõ¬ÏoÁztNz˛ = (is fulfilled) by a (single)
large reservoir of water, Ãʃo:˛ = on all
sides, oÁƒÁåΩ = in the same way all those
results, Ãz |   Ï = in all, ƒz t z   Ï = Vedas
(following the different parts of the
Vedas), §¿Á—™mÀÆ˛= (are fully attained) by
a brahmin, uƒ\Áåo: = who has grasped the
real meaning of the Vedas i.e. the
devotional service of the Supreme Lord.
All the purposes are served by
(different --- some wells are used for
cleaning the body after passing nature,
some others are used for brushing teeth,
others are used for washing clothes, others
are used washing hair, others are used for
bathing, and others are used for drinking
water) small pools is fulfilled by a (single)
large reservoir of water on all sides. In
the same way all those results in all Vedas
(following the different parts of the
Vedas), are fully atained by a brahmin,
who has grasped the real meaning of the
Vedas i.e. the devotional service of the
Supreme Lord. 46
Advice to refrain from fruitive
actions:
N˛™|lÆzƒÁuáN˛Á∫Àoz ™Á ¢˛¬z Ï N˛tÁYå @
™Á N˛™|¢˛¬“zoÏß|Ó™Á| oz ÃWΩTÁgrizDÀnƒN˛™|um @@ 47
Karmanyevâdhikâraste
mâ phaleshu kadâchana |
mâ karmaphalaheturbhooh
mâ te sangostvakarmani || 47
oz = To you, EuáN˛Á∫: = the right, N˛™|um
Lƒ = is only in prescribed duty, ™Á N˛tÁYå
= never, ¢˛¬z Ï = the fruit thereof, ™Á ßÓ:
= do not be, “zoÏ: = (the) cause (the
24 THE GAUDIYA
enjoyer), N˛™|¢˛¬ = of the fruits of
action, ™Á EÀoÏ = let there not be, ÃWΩ:
= desire for attachment, oz = to you,
EN˛™|um = for the dereliction of your
ordained duties.
To you, the right is only in
prescribed duty-- never the fruit there
of. Do not be the cause (the enjoyer)
of the fruits of action. Let there not
be desire or attachment for the
dereliction of your ordained duties. 47
5
Lord describes how to remain
even minded while performing action:
B
ÆÁzTÀs: NÏ˛ª N˛™Á|umÃWΩTÊ nÆMnƒÁ áå`\Æ @
uÃÜÆuÃÜÆÁz: ÙÁz ßÓnƒÁ ÙnƒÊ ÆÁzT GXÆoz @@48
Yogasthah kuru karmâni
sangam tyaktvâ dhananjaya |
siddhyasiddhyoh samo bhutvâ
samatvam yoga uchyate || 48
B). áå`\Æ = O Arjuna (winner of
wealth)! NϪ = perform, N˛™Á|um = the
ordained duties, ÆÁz T Às: = in a
devotional mood, nÆMnƒÁ = giving up,
ÃWTÊΩ = attachment (for fruits of action), e
ßÓnƒÁ = remaining, Ù: = equal, uÃÚ =
in success, EuÃtΩÜÆÁz: = and failure, ÙnƒÊ
= such evenness of mind, GXÆoz = is
called, ÆÁzT: = yoga.
O Arjuna! Winner of wealth,
perform the ordained duties in a
devotional mood giving up or
attachment (for the fruits of action),
remaining equal in success and
failure. Such evenness of mind is
called yoga. 48
(to be continued)
NOVEMBER
ar 2009