Gaudiya Math Chennai / 'The Gaudiya Special Issue September 2012'

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k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k l k
THE GAUDIYA SEPTEMBER 2012 1
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EDITORIAL
Founder Editor:
Nityaleelapravishta
Sri Srimad Bhakti Vilas
Tirtha Goswami Maharaj
Editor:
H.H.Tridandiswami
Sri B.V.Madhusudan Maharaj
Associate Editors:
H.H.Tridandiswami
Sri B.K.Harijan Maharaj
H.H.Tridandiswami
Sri B.P.Janardan Maharaj
Prof. R.N.Sampath
Sub-Editor :
Sri Gauranga Prasad
Brahmachari
Manager:
Sri Sujan Krishna
Brahmachari
On the path of action and knowledge
also Parama Purusha Sri Krishna, the
Supreme Being to be realised, that may be
indirect method of worship. So it is said in
Geeta that, Avidhi Purvakam. Apart from
that there is the definite approach to attain
Him, realise Him. That is Bhakti (devotion).
Bhakti is the Goal itself and not a mere cult.
This is the fundamental difference between
devotion on the one hand, knowledge and
action on the other. Bhakti Nayati and
Darshayati. Bhakti directly takes the
devotee to the Supreme Being and shows
Him in His Rupam (original Form) as
Dvibhuja Muralidhara Shymasundara
Vrajendranandana Krishna.
Bhakti is neither a cult nor an applied
science, rather it is the highest stance of a cult.
Those who follow the path of action and
knowledge say, I want to realise the Supreme
Entity. But the idea of devotees mind is, I
want to serve the Parama Purusha. That
is, the idea of service is predominant in Bhakti.
Only satisfaction of the served is the essence
of the devotion.
Bhakti is the definite method of worship
and all others are indefinite methods of
worship. Suppose the elevator and the
staircase, these are the two ways to reach to
the top floor of a hundred storied building.
One can reach to the top floor of the building
very shortly and without much exhaustion
when he takes the elevator. But if he walks
through the staircase, that will be very
DevotionGoal of life
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tiresome and timeless for him. Likewise
the Bhakti is so easiest and definite on
the one hand and the other methods are
so indefinite and troublesome on the
other hand. Regarding the methods, other
than Bhakti (karma, jnana, youga etc. )
said in the Geeta that
Kl e s h o a d h i k a r a s t e s h m-
avyaktsaktachetasm.
I do not want anything from You.
I only want to serve You. Therein lies
the excellence as well as the superiority
of Bhakti. The devotion is the
characteristics of the soul but it is
dormant when we are in this material
condition of life. As soon as we come to
the contact with a pure devotee, it is
kindled and then blossomed in due
course of time and spreads its fragrance
in the form of Premabhakti to the Lotus
Feet of Sri Krishna, the Supreme
Personality of Godhead.
The awakening of devotion causes
the aesthetic sense - the fealing of beauty
that dormant in ones heart. For
devotees, devotion is the life. The
expression of their vital energy. Where
there is no devotion, the throbbing of their
lives also stops. That is why devotees
cannot even think of surviving without
devotion.
The Bhakti has mainly three stages.
When it initiates, the stage is called
Sdhana Bhakti, establishes the
relationship (sambandha) between
servent and served. At the progressive
stage of Bhakti is known as Bhava
Bhakti, when it starts functioning
(Abhidheya) in between Bhakta
(devotee) and Bhagavan (Lord) in the
form of service (sevpuj), thinking the
Lord Krishna as Master (Dsya-bhva)
or Friend (Sakhya) or Son (Parental
affection Vatsalya), or consort
(Madhura-bhva conjugal love). The
third or final stage of Bhakti is reciprocal
which produces the fruit in the form of
Prema Bhakti or it be known as Gopika
Bhakti in Vrindavan. Therefore at first
relatlionship, then functioning and finally
Fruit could be attained. The Bhakti
school of Lord Sri Chaitanya classified
the entire system of Bhakti as follows:
1. Sambandha Relationship, 2.
Abhidheya Functioning and 3.
Prayojana Fruit.
The Prema-Bhakti is complete
effacement of materialism. Only Sri
Krishna, the Supreme Peronality
Godhead is served there. In the 10th
Canto of Srimad Bhagavatam mentioned
the Supremacy of the Premabhakti of the
Gopikas. Sriman Uddhavas statement
to Sri Krishna on returning from
Vrindavan, it proved. He said, O
Krishna! My dear friend, please bless
me that, next I be born in Vrindavan as a
creeper, when the damsels of Vrindavan
would walk over there I be bathed with
their feet-dust. So that I may have an
iota of devotion at Your Lotus Feet.
Sriman Uddhava, initially had the
ego of becoming a foremost devotee of
Sri Krishna. To eradicate his ego Sri
Krishna sent him to Vrindavan to watch
over the fathomlessness of the devotion
of Gopikas. During his conversation with
Gopikas in Vrindavan, one Gopika came
forward and siad, Sir, you had not to
come over here and just wasting our time,
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the pang of seperation from Him
(Krishna) how painful the heartless
people like you and your friend (Krishna)
do not know, because you never under
gone. We are now with dirty clothing,
dishevelled hair, without ornaments,
wearing no garland, no food, why you
know? Because of your friend only. The
day He left Vrindavan, we also stopped
everything including the food even. You
dont know that we are Krishnagata
prna. Our only subject-matter of doing
feeling and thinking is He. We cook to
offer and accept His remnant
(Prasdam). We change our dresses
eight times in a day (eight yamas) as per
His liking. We gardening for offering Him
garland, we comb for His satifaction only.
O Uddhava! a cunning friend of cunning
One! You think that we are so weak
because we dont take food? No! No!
Please go back to Mathura and tell your
Friend that we are always drinking deep
the Nectar of His Glorious Pastimes
performed in Vrindavan, through our ear
holes. Therefore we survive on that and
quite healthy. We completely forgotten
the hunger and thurst. Shrinvanti
swakatha Krishna.. always His
Glories are being discussed among us.
His Divine Pastimes are constantly
remembered. So He is not away from
us. Vrindvanam parityajya
pdamekam na gachchmi He
cannot leave Vrindavana, cannot leave
us.
The Gopikas spontaneous love for
Krishna is coming from innermost part
of their heart. In the eyes of others Sri
Krishna may be something Great or God,
Whoever He is, but to Gopikas He is
always their Darling. Mother Yashoda
does not hesitate even to chestise Him.
Gopikas completely ignore the Majestic
activities, whatever He performed in
Vrindavan. Always they consider Sri
Krishna as their Son or Friend or Lover.
This is the supremacy of the devotion for
which even Sri Krishna, the Supreme
Personality Godhead became the captive
of those cowherds.
shmaho charana renujushmaham sym
vrindvane kimapi gulma-lataushadheenm |
y dustyajam swajanamrya pathancha hitv
bhejurmukundapadaveem shruitbhirvimrigym || (Bh. X.47.61)
B BB BB.V .V .V .V .V.Madhusudan .Madhusudan .Madhusudan .Madhusudan .Madhusudan
S
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Sri Krishna Jayanti, which is the
most important religious Festival,
celebrated at our Sri Gaudiya Math,
Chennai and also at all our Gaudiya
Maths.
This being the Annual function
of Sri Gaudiya Math, Chennai,
celebrated with special festivities
for about 15 days, with attractive
Theistic Exhibition, special Bhajans
by different singers, discourses,
special offerings, decorations etc.
The function started on 29th
July with Jhulan Yatra. On that day
the Theistic Exhibition and Sri
Krishna Jayanti Celebrations
formally opened by Sri L.
Deenadayalan, M.A., L.L.B.,
Honble Member, Dist. Consumer
Court, Chennai South. He was taken
around the Exhibition and was
explained about each stall.
For five consecutive days
Jhulan Yatra was conducted and
every day during evening hours the
Utsava (Vijaya) Vigrahas of Sri
Radha Govind were taken in
procession from the Temple to the
Prayer Hall with Samkirtana and Sri
Radha Govind were placed on the
well decorated Swing Pole and
special Aratrika was performed.
On 30th being the Disappear-
ance Day of Srila Rupa Goswami
and Srila Gauridas Pandit, a special
discourse was held in which
glorious life and teachings were
discussed. And on 2nd August, the
day of the Advent of Sri Baladev, was
observed with fasting and special
Bhajans, discourses, bhoga-raga
were performed in the midday,and
during the evening hours in a special
meeting Baladeva Tattva was
discussed.
This year special Bhajan
Parties performed their bhajans
about all the days, i.e. from 29th July
to 12th August.
On 8th evening by Coromandal
Express Train our Acharya &
General Secretary His Holiness
Tridandiswami Srimad B. P. Yati
Maharaj arrived with his disciples.
He was received in Chennai Railway
Station by the elites and devotees by
shouting All Glory to Acharya, All
Glory to Acharya.
As soon as His Holiness
arrived at the Math one can see the
happiness in the eyes of the
devotees as if they regained the lost
treasure. He was received with
Vedic Chantings and Poorna
Ourselves
Sri Krishna Jayanti
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Kumbham and one by one all the
elites and devotees assembled paid
their tributes to Acharya Swamiji.
His Holiness was led to the
Temple, when His Holiness paid
homage to the Deities. He was
honoured with camphor Arati.
Afterwards His Holiness met the
devotees continuously.
On the 10th August, the Sri
Krishna Jayanti Day, the function
commenced at the early morning
4.30 a.m. with Mangala Aratrika and
continued upto midnight 2.00 a.m.
In the evening Bhajan was
performed by Sri Kanakadurga
Bhajan Mandali.
At 6.00 p.m. His Holiness
Visvesa Tirtha Swamiji of Pejawar
Math, Udupi arrived alongwith his
disciples. His Holiness was
received and led him to our Acharya,
who met together after a long time
and they chatted for a while.
Afterwards both the Acharyas were
taken to the Temple when due
Temple honours were given to both
Holinesses.
Then they were taken to the
Prayer Hall where a meeting was
conducted. All the Swamijis, elites
and devotees were duly welcomed
and Swamijis and speakers were
garlanded.
First His Holiness Srimad
Visvesa Tirtha Swamiji spoke at
length about Bhakti, and how it is
easy to follow in day to day life by
even an ordinary person. In his
discourse he quoted a sloka from
Sriman Chaitanya Mahaprabhus
Shikshashtakam, viz. Trinadapi
suneechena ....... and explained the
eligibility of a person to sing the
Divine Name of Krishna.
Afterwards our Acharyapad His
Holiness Srimad B.P. Yati Maharaj
spoke about the significance of the
Advent of Vrajendra Nandana Sri
Krishna and how an aspirant should
lead the austere life to attain the
highest summum bonum of life.
Then Sripad B.V. Madhusudan
Maharaj and Sripad B.K. Harijan
Maharaj also spoke.
In the meantime as His
Holiness was preoccupied, Srimad
Visvesa Tirtha Swamiji left. Due to
old age our Acharya retired from the
meeting. The other two speakers Sri
M. Deenadayal and Dr. T.S.
Narayana Swamy were happy to hear
the speeches of both the Acharyas
and they did not wish to speak
anymore.
Soon the meeting was over,
there was Aratrika, and Bhajan by
Bhaktaswaraa Bhajan Mandali was
followed.
After the Bhajan, Sripad B.V.
Madhusudan Maharaj recited Srimad
Bhagavatam 10th Canto, the chapter
of the Advent of the Supreme Lord.
Exactly at midnight, at the time
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of the Advent of the Supreme Lord,
special Abhishekam, Puja were
performed. Afterwards several
varities of eatables were offered to
the Supreme Lord.
This year the front side of the
Sanctum Sanctorum and the Prayer
Hall were beautifully decorated with
flowers by professional flower
decorators of West Bengal.
The eagerly waiting devotees
were surcharged when the Temple
doors were opened for Special
Aratrica, as the Deities and Sanctum
Sanctorum were so beautifully
decorated and everybody could feel
the Divine Grace of the Lord.
After the Aratrika, everybody
did Temple Parikrama which
followed with distribution of Tirtha-
Prasadam. Afterwards everybody
was given Laddu Prasadam in queue.
At about 2.30 a.m. the function came
to a conclusion.
Next day from the morning
onwards devotees started pouring
into the Math to receive Maha
Prasadam. In the evening there was
a special Keyboard Bhajan by Sri
Vijaya Kumar and special Bhajan by
Sri S. Vasu Rao & Party followed
with Aratrika.
Sri Krishna Jayanti was
celebrated in a befitting manner in
all our other branches too.
We pray the Supreme Lord Sri
Krishna to shower His Blessings on
those who got a chance to contribute
and give their generious service in
this Holy Celebrations and those
who performed their Vachika
Kainkarya (Bhajans). We are
thankful to the Bhajan parties Sri
Srinivasa Perumal Bhajan Samajam,
Soundarya Ladies Association, Smt.
K.S. Jaimala, Kum. R. Kirtipriya,
Mambalam Sisters, Smt. Usha
Kapoor, Sathya Gaana Sundaram
Smt. Indumathy, Smt. Sobha
Upadhyay, Amrita VahiniSmt.
Prema Prabhakaran, Sharada Bhajan
Mandali, Radhakrishna Bhajan
Mandali, Geethanjali Bhajan
Mandali, Gopalapuram Sisters, Sri
Sai Sangeetalaya, Karpagam
Sangeetha VidhyalayaSmt. M.S.
Nalini, Lakshmi Bhajan Mandali,
Gopalapuram Madar Samajam, Gita
Bhavan Bhajan Mandali, Sri V.
Alamelu, Dr. V. Subbaraman, Nallur
Viswanathan Memorial Educational
Trust, Bhakti DharaSmt. Maya
Joshi, Kodalur Sri Gopi Bhagavathar,
Smt. Anita Ram & Prabha, Sri
Muralidhar, Smt. Svetha Sriram,
Rasika Priya, Sri Kanakadurga
Bhajan Mandali, Bhaktaswaraa
Bhajan Mandali, Pushpalathika,
Sunadavinodhini, Sri Vijayakumar &
Kum. Soundarya, Sri S.Vasu Rao &
Party; who performed their bhajans
during this holy celebrations.
We are extremely thankful to
the Print and Electronic Media for
their wide coverage. A few News
paper cuttings are reproduced as it
is
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||4= 4||| -4-
yyT{ W bz -o-oz
+-+ -| a4|| + + -4+ =
+| || a- -4-4 |-+ +
||-~| |--+ | +| |4||+ -|4
|4| |4|+| | + | |-| a -
-4:||v-|a4= - |+- ~=| |+|
=|+|- |+ a +| ~=--== .
|-|a4| |-| -a|+|4+
|-||--+ -+ |- ||=-|a4 ; |
---+||+-4| | |= 4 || |~ -
+|-|=| =+ : ~ -| .v - ~ -
|~ -| 4+|+|| + | ++| .=
+||-4-+ | | +|| = | a .
+=|n | a|-| 4| +|=|=|-+| 4 |
+|=- -+| =-4|| +| -- ~-~
|-=-=|+| ~|-|+ + +|-=| +
-|: +|=| =+=|=|+|| 4 =|a4
-+|-4 -=| +|| ++ -+|4+
|:|=-|a4 a = -a||-|- - :
||=+|+ - =4|-| |-=|4
|+=|-+=| 4 -- |-~|=-a- + +
|++| +| + -44|-+|-|a4 +|
||- |a4 | a| ~|+| ~4- -|a4 ++
;+||+-= =| + -|+--|++|-4 -
W pYm
Fuo y | { cY| uuYo yyY{ obz -o
oz m| @@
||4|+|4 +
4||=- :|| + =:4|=|-+|+ +-
-4 + -4| +:+ + 4---+:+
+ --|a4| |+-4|++-: ~ --+ + +.
+ +-|=|a+| +|+| |= + | --a+
4+|+-a|+|v ||- | -a+ +
|+|+-|a4 a|| 4 4 || |-- |+4
+| +| = n| + |a4-+ + +
a-|+=+-= |-| ||++-|a4| 4 =
+--4 -=-+:| = -|v +-+|+ +.
+ +|v| =| + | ~=||~--=++ +
+||4| |4| 4| a|+~|=-a+ a~ +
+|4 -+ + |-+|+ =-4|+ =
| : + --+|++| =+| | --=++ + +
4 + - a|-=-v|4 -4-4 |-+
a4| +4| + - --| =| -+|+
a ~|= | --4 -|4- +| = 4 +:
=|4-| 4-4 =| .|+ 4- | 4-= |-
=| +|+-4 =| .|+ =| .+|+|- a 4- -
+|-4 +|-+| |-4|- -4--|=
a4| +4| ~+-4| |--| -++ +
4- 4- a+ =- +| -- -+ |||=~ - -+
+ | -+ =~- +| = 4
- -4+ -4 - |-~ |- ||-| --
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v+|-:||+ |+| | +|4-
+||=|+ |4|- +|+||+4 |+|+
-|-||4 -v|| -- |: |+|v-
+ |- ||+--4| +| 4 ;, |=| +=| += |-
|=|+n+-v=| +|=||4=+-4, .-+|a-
~ || ~4|++=-4, |+4| |--=||4+||
= |+ -4| , +| .|+ +||z4| +| +| + 4
+:|4 || |~4|.|~4|----4| - +-
4|-- +
4-4 =|==|-|--4||+ |-4||
--4|+ ||4| ||4| |4- |4|, 4+ +|
+|-| |+--+~-|~|~4+ 4+||.|+
+ |-, +|-+ 4-=| 4-=|+|
-|+|++|4+ |+a4-| |+||
-| 4+|4|+|=+-|=+-|44a-
- |4 -|4 - =-+|+=-+|++ = = +|-
|||=|-|= + =| | ||=+|
| | |=|||=|+|+|=|+=+||--
| |++4+4| + |+a| =-- |-
-
= |+| -=+=|++|4
= a -||~4 +|4|+||=+ +| ||~-+ -
|4|+-||a4| -=+| ||+
+ |- ' ;-4=++ |+|+ =++ |+-4|
a|4|- 4-4 ||=4|..=4|4 +-
- +|.+ || || 4|+| |= |+|
-+|4|+|+|-+4||+ .
-|:||=~ -~ -+| =|+=+ :+-+-
+-++|=+=+||~++|4-++|4-=||
4+ +-| 4-| .+4|4|4|+4|4|4|-
4-~||= 4|| 4|+|| |+|- -, -+
|+|-|.|-|+4| -4a|+-+-4|-
.-4||+ 4--+4|v|-4+ = |+-
-
-++ ++ -++| +| 4v||=|
==| -=|+-4|++| +4++=+| +
-|4||= -||-| =----| ||--|
|--|- +-++a4-4|..4-4|
+-+||= -| .4-| 4| |+-| |v
=|
| -||-| 4+|.-| 4+|-
-| 4+|+-| -| + 4v|.+|+|= -|a
+|.-|+ -|4||=, -+4 -=||+
+| .|+ ++|v ' ;|- =-+ |+ -
|=|+4||= =n|4 .
|+ |.|+ -+| | |~ -|4| + |4|
|++|v| --4 +|+4-4 + 4-4+
|+| n -4+|v =-4|+=|==4 - | |+-
|+4-|+=+=++-4 ++-4 =|=n
||4= 4||| -4-
yNwm Npy t y
---- yy NuNm| Tzyt:
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+|==+|++ =n|.=n|-=||.-
=||+~ |4 :-|+4a+|+ ++=-
-=+|=|-4 ++++|=|+|44,
|4|+|+4| +4|.|n==|~4++||,
+ +|| -v |+ , av-+ | -
=~44--4|..4--4| +~|+| +|
+||:| +||:|-4||.+4|-|+++-
|+|- +|| | -+| -++| +|4+ -
|++|=| +4 | ~ -4|-~ -44|
+ + =-4|=+4| -v|-4 ' ;|- |=-|=-++-
=|=||+|~|4 |~|4|a~||
~|| :|-+|+||-|||+=+4|+-
+|=|= +|=|=|;--n-~-~-|++ -
|+|-4~|~|=+|++|..+-
+ =-4|+ =-4| = =|-=|+-=-
+=| 4|+| .4|+| -+ || + - |4 n
|-n:||---| --4+ ; -=| =|+-~|=
|+++|- --|,
|++|-| 4|4 -|4 |-=|-|=-
a||a-
a-+|-+ ++-++=4z-+|--
|-+||4-|-~
| =-v =+ = -=-= a ~ a= -
|=|s .+=+ - -+ -+ +|
n+-|..=|++-4
|+|, +|-|=|++4 -|+, -||+
-+| +-+4:||+|
|+|= 4-+- 4|:=|4|,
a|=+=|n|~-| +-4
--|,
+-|.+-|+-|4+||-|.4 ++4-
=|+|=| +|=|=|~~| =-|+
;|- -+|4a+-4=~-| -+ +|+|
+|+|| - -| ; |+ = + :
-|=|4 -|=|4|+-=|4 4
|+|- - +|+ ++| -| ++
+++ + =4-| |+ 4 |++4
=a+| +=| +=||4-+| a| :|~| 4 + ~| 4 +
= +|=|4 +|=|4+=|~| =4-
~4|+|+ + |+|-|4 a4-~ +
-v v+-4 a|a|~ -+
+ | | -=+ | + | --| +|+ +|+
|4|| 4|+| |+|a- = ~|4|
~|4+|:+ a+|:+ a4:|+4|--~-
++
)|4|..+:|+:|44+=|=| ~+|-
-=||.=|n| ~| n| ~| ||4-4+4
+|--~-- ~4|+ -|+ 4=|-4, 4|-
+a 4+|+|:=-|:|=| +| =| +| a-
-+|| ~|- 4+||n=|+||n=|+|
-||=+|||- +4+-|4+ -|v
a a|4- a|4- +4 -|4+|4
|4+|4a |=| +|4- |- |+ +||..
+|||+-++| - +|4||= +-
-|+ + + =+ + =-|+4 ---a| -
|+ | -v|+-|=-4-=-4|+|~|=-
|~|=|=-4|+| + || ||v=-
-|+| ||4|= ||4 |=4+a4||+-
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=- 4||| ||-| ; 4v|+:||
| |- |+|+++|+| +|+|=v| |++|4
+44z a|+ |+=+~4 ~4+
|++ ++|+|a| + ~| + | -|
| -| -' ;|- |+|=|+ =|+ =+=
|n|| 4|+|=||+--| | a|+|-
-, -|+ -+4-+4z|+|++||-+-
+|| +||+ |--|+ -|~|+ + |~|| +.
4v| |+++ n||~ n- n-|-n-|-
|+-|+-||||~ |||~|+ + z|+ -
z|:||~|+ + + =-4| =|=-4| =-||+-
4=||~|+4=||~, |:|-4-|+||+|-
.||+|, n--+++ -+++, 4~
~-+v+| +v+| +v4, +-++ |+4+|-
.|+4+||+, + =|- |+4+||+, .~4 |
4v|+|+=- + =- -|- +-4+4-
|||4 +
;-4 |+-||+-|=a|.~| +~|-
..+-|--++|=+ = ) ||
| ||+|- + = =-- .a --~ --|-=|
4|+| |+|-|- + |+ ~| n+ ~| ~|
+|+~- ;|- - a|- | +
| |4|a4=+ 4=+ |+|
+ 4-|++|.++|+++|.+|.||
|+| . |++|+ | |~ + |~ +||~a
= = -| -| + | |: |: |+
+ =-|+' ;| +||-- +.
-|- 4v||-v-|-v-+|4
|4+| |+ 4|=+|4 =+=| ) |+=|,
|+=| ) |a|++-+| +-
-+|s+ +=+=-+++||~ =
-|| 4|=a-=|~| = ==|
- || |~ +|=n=n~4|-
+==|+=| +|-+=| +=|.4-
) - +|=+ += -v|-4|.-4|
| -||-|+|+|-||+ |+|-||+ |-v-||+
+
)|4-|| - - + -+ --
=+- | +|+ +| +|- |+=| +4
a| - - |+ |+-4-4 |+ -4
|+|-=|+ + |+|-=+ + ---
||-|+| --v| ) -|+|- - +
|+|+|4||||+=|||--4++| ;
|=|-|=+|z~|--+ =
|++ - ~ |
|-4|a|+||-| ; =-| +|4|
+|| n|-
= ++ -| + | ; +a|--v=| ---=
+:
| -|- -|--==, |+ +-|-=|=
==|
;|- 4|+=a+, =+
-|+| -
--+|a4 -= |+-,
--+-- +4 =|:||+
| 4- -4+=||++-,
--|~- +|--| ~| 4|+ -+
=+ n= n| - ~|4| ,
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+|---| +|--| = 4|-4
+ || | ++| - |,
|=+-| +=- |=+ --
+ ++ ||+||,
av|+av|+|4~|-
-n|=-| ~| 4 =r4|,
+-=|-| ; +| -+| |=+ -.
) -+| -+|+||+||-+--4|-
.+--4|.a|+--4|..--4| -v||+.|+
|+ -||-||+ |-||+---v||+ + + 4|+
|~ + , -+| +=|=|++4 44+ ,
|+n 4| +-, |+=|++|--
+=4|:|=-|+4| +|, |+4
=4 ;|- |-v- + |+ ~|~|+|+ - |=+|
|=+| |+||+ -
| -|-, -|--4|+-|+=-4|
= +|+ + |.+ + | + + -+ n +|4-4|
+|4-4|.4 +-4 -
~| |-| -+ |=+, =++ |+a| 4,
+|4 +|-, ~| ~| +|-|+++| |+-
+||++ |.+ + =-|+|---
-.
-4 | +--4 +--4 |4-4
||+ | |..++a+ ~-| -|+|-,
-|+|-4 + = , + .=-|+| :|
|+ 4=|4|+ -
4| + a|+ -, ; -+| n-4+ + + :||4 +
+|4+-4 +|~ +|.4++|~ +++
+a +4- + 4n||=||=4| -=|
+a a~4- + =| |+=-4 +=-4
++ |+|-4- |+-4 ++:|=+
+:|=+ n+-|a4=-~|+ -+++|
=-|+ +4-, +4- ~ - |+=+ =| 4|
=a|| + -| = |-v-a|| .4|~a|4| -
.4|~-| |+||4-| ' -
;-4=|- ~4|- ~4+|-+z 4=
=+|-+--++-++|-++|+|++|--|-
+ |4 |44| =-| |--=+== |= ||+=| +|
=|+|a4=-a~|| ~||+|-= a+|--
++|+ +|4|+4| a+:|=-
+ :|=-|--|--=-+|:4-|+| ;
+|+-|.+-|+=|---| +-|+-
=n|+ |+ -:
v -+ +-=+|= --
~ ~ ~ ~||- 4~ ||,
+ + + +||- ++|~a|+
4||| 4|4~|~|~|-,
n| |-+v+||v+| 4~ .
-----+ -+ a|++|++ +|++ =
==| =+|= =+-||-| ; |+:||,
a| + + +4 | -v||+-| |+-|||+-
|~|~+-=| ~|4| ~|4||- +~|-|
-|-|+4 -|---|-|+-+|=
+|=--++|+ + |+=- n|-
=-|=|-|=-|.= |-+ |= |= -
+|~4, -a|+a|..+a|--
4 n|+4-n-|+4+-- +| n-----||-
|+||-|+-| ---|- +-+ -=-
+| + 4-|+|4--4-+-|-=+|-
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=+|vn|+, n|+ =|=|+|||-+
+||z4+|4|=| +4 -|-||++++=
+=-|+ ~ 4| ~ 4| |~~ 4 | 4-|
-| 4-| +4 -||-|||=4=+
4=+-4 -4|+ + ||=-| |+|=-|
|+-|- +| - ; -4 - + 4
+ +|+ = +=:|| a| |-v|+-v|-
++|4-||=|-4- 4+ a|-, -+
|+=+ =+ |+|+ |+4+-|
==- = =--| -| ~-|-=-
=-|-|+ ||v=|+-4 ++|4|+-
+|4|++| +--|--|+||-
-|- -4|-|| |=+|++||-4||44|
= -+-+ = - +-|:| +:=|| :|-|
-|| +4|-4~ .+
~| ~| , 4-| 4-| 4-| .4|+-
||+| ~ - -++-+ +-=4 -|-
||+=--+ |= +-|++4|+4| -
+|4-=+=|= | .= | |-|+ ,
+|4|+||+|-~-4-~|4-+-
||v=+-+=|+|.=+-|++| |+|-=+-
+|=||=||=-|4 | |4 | +4 =-4| + +|+
:4a+|+, +|+=n|+n4| n4|4
+|=| =| = 4|+=| |+--
+z| 4-4 -4 a~4| ~4|+ |- |+| |+-
+|= =n|+|+| 4-| =|
-+~4-| ~4-| +|++a4|
|--+-4 +-4++-4|' ;|- |-4-
-4-4= + 4= + |+4|+-| |+-||n=| +|
= ) | - | - | -+ =+4+| +4+|++++
| + | =| + 4 -| =| + 4 -| .| +
~4|++|+ 44++ ++ a|+|++
~44| |4-4 ~-- - .-
v | + | .| + --v| +-
--v|+|--4| -4| -|+ +=|+|+
++|+ +-|v|+|:||n==|+:|+|=a-
|=a=-|+| |+| :|-| +-| a|+ +:=-
~| |++|-4|+ + =||+||-
-, -+ |4+| |4+| 4+||+|-==|
==| 4| ||4 + + - --+-+-
4 =+ -4=||4=-+|++|4 =|-- - ..
=+-+-|= |+|n=+z|-
=| ~4|- ~4|- ++ |4 |-4| +||n|-4-
a4+4++ =|- 4+| +4| .|+ |- + |+ -
-|=| 4 == -= -+ -+ -|a -||||4+|+|
| =+|++||+-~ +|||- |4| -
--|=+|||~=a|4|-|= .
4v| -- v4|-v-vv4|-,
vvv4|-v|- 4+|
-|= +| |++-,
||~ .|+|+-| .
.a|4|- +,
-|= +| - 4v| |4=+
4|+ -v +-4|-,
+|++- +|- 4+ ..
|+-+|-+-4| 4-4|,
+-4|- +| 4v| -|
+ -++=+ 4|-,
|+|4- +|--4| + .
)+| + -4:|v +|+- | - || 4+
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4|4-4 =|+-+|-4 +=+ --|-
- +
-4 -4 +, +|+||+-,
+-+|-- ~- + + 4 n 4 n-||-+-
+-|4|+4-+|+: -|+-+4|-+-
=||=- - +|+|-~| - ~| - -| - |+= n +
= n + = 4| |4+ + =| =| ; n|+|4| -
+|| +=|v-=|v-r4+4+44|4
+ |- -
+|-+ =|-|:|++ ++-+:
=||+|+++|4 : |4 |n|+--= -
+|+: =+| +: +4+: ++=:
=+ .
-|~+|= + | |= + | .|=, -|n=-
-|+= =|, -|n=|||=+|
aa a|, -|-|44| |+=a|-
.|+=a|.|=, -|n=+-|-| -|-| --
||=+| a=|+ =|+-44 +|+|-
-4 -4- =+- +- |+4||--,
4 + - .= -= |+:|-+| -+ | 4|+-
|-||||4+-=||+-=||++ = ~
+= += | |- 4|++ -++|4= +|=+|
=+|-+++|+||- a|-+ |~|a
~| -|-4 4: 4 4+ -| .4 a+|
-4 ~-| ~-|+|+ |+|n=+-
| ++= + = + +|-4- , + + -+|++ -=|
-=| =4-, +||-|+|4:=| -=|
=|4-, +|| |~-: 4=:|=+-
+=|=+-|=+|+| .
-+|+=--| ++|++|a|4+
+|=|
|- |- +=||-~ | :|-
| +-| +4|- + +|:--
--|: .
+| +| +| ||v|v|v||-,
-4a|=a=-|=+|4-4|
|4-4:|+4+|+|++,
4~|- +|+~| .:
v |+ -4 |+-4|-| -
+ +- + -| .-| |:||4-|+|
4-|+| |+ 4+| -==| 4|+ +
a~|- -, -+|| | -+| -++=
-|--4 ++--4|
v - = |+| + + |~+ | ,
+4~| ~ |~| | , -~| n
|+4--+ , |++--| +++++ = -
| , 4 |+ +|+ |+|+| | ||=+|
a| + |4 ++ | +-4 ,
-|:|:|+|+- |+||=+|
|++ 4|+~ |4-4|++=||-n +|n:|-4|
a|-+ +=+||~4+4+|-|4a|4-
|+=-4| |4|| -|||+|- +|-
|=|+4 |+| +|++|4|+-4||+ +-4|
|+++ 4- =+|-4 -4| |+|n||-
--+ ||-4+|+4|+|+=| + =|-a-
~4++4- --4 |+|=+ a-' ;|-
+|= |~|4 ~|4+ +-+| ~4-| -
.|~+|;-4--|+-| |+-|-| +-+| -- +
-4=-=|= =|= |-=-| ~4-=|+-
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|+|, |+|+|+|a4: 4 -|--4 +
-|-|--4 + -| -4 4 +| | |- |-
-+|-4 -|-|+-4| -|-|+-4| n=-4|
n=-4| - -4 =| -4 , -4 + + ++v 4|-
-4 |4| | 4|+|4- +4- |=|+4-
|=|+|=-|+||4 ||-
- +|4 +|+|4|- |4|-== a~|-
~|- ~|- + .+ 4 =--
--4 z = ) = +v|, + = + +| ,
+| -| -|+ + + | |4- |=
4 ~4- ~- ~-+=|-+=|=+-
a~ -4| .|+ 4-4| .|+ 4-|+| +||+
+||+-|+|+| + |+- |-, -=||-
-=||-|+-4||+4|+ |- +v
|+||- :
- =|+ -++++- +|| ++|-
++||~~-|.4 |=||.|+ ||+-
; ||=|||| .|| .|+ |a|| |:
a|||n-| + ~-
n-4-|4+|+, | +4-- ,
+|-+|+ |+|4-|' ;|- +|--4++4++-
+|||-|z|+| -++444|=|+|
+=+| ==|-|-+|+ =|+-|+4
-|-|+4| ~4|+ ||v=|+-+-+|+4|
|4|z-| | +4| +4| a +| +| |-4
++-| +
| ~ ~| | ~ |-|.4
-|4 = |+=| ~-|+| ++|++|-
++|.|+ +|.|+ +|+, -+4 +:|4| + 4||
~|4|- -4| --|+4 +|+ |:+|4
4- )|4--- a|-4|- 4| - +|4
||==|-4 -4-|a|=|+|,
-||=| +4-| 4=:|+|+ + ~4 ' ;|-
~4++-4+ +|..||=+ |+-+4|
+4|~|~4| 4+|=|-, -+|-= =
4|+|.|+|.4 +|+|- =~4~|=-
a| -
~| ~4+ , a~-| ~-|
~ |4||~ |-~ |-+ - =|+ +|=|+ +|-
|~~|4 ~|4 ~4|+| ~4|+| ~=|+|
|..+~|-+ ~|-+|-+||+|+|4,
|+| +|4 +| ~|+|| ~|+| +4|4
.
+4|4-+: -+ |-| .4 -| 4 - + |:| |-
+ 4-| |+4 | .+ 4 ||+ a||-
+| .+ +| +=-| + -4--- =+=
z|-++-+++=-==|~-~|-|
4+| +:=|, -+ 4=|+-|+-|+|,
~+|a4| | + |++4||
4|| ++-|+-|a: - +=4|-
+||-+ +4++:=: -| n-'
;|- |+4|-4|44+|+|--
-=+|---=++| -- ~- =||| +|| ++4+-
+ = + -a| =+|+| |+|+ |
|++ |- -|-+ = ) +|4 4 -
+|-+=|+=| 4~ =| ++4+=|,
+=|=4|+||---|:=4| =4| -=+ =
-|-+ | + = a|4 -|4 |-
~4+|-+-+||++|-4=+ =+=|
|+- |- |4|+4|+|+ |a|+a|+-+
-+ +|+ a-4 |-||+-4| -|+
-+ + ||~ ++ - |=+| |=+|
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|..|=| -, +|+ ||4||~ + |~
+4||~| =|+ |4+~|4-+~|4+ 4-
+ |4| ; n|| -|, -v
||~-| .|~-| -+||~+ + |~|+ =||
+4++ +|4|+ ;, a+ =||~| |-
|~|4| ;, =a|~| =a|~| ~=+
|=n|+ ;, + =4++ + -4|
=a4+|4 + 4|+ ;, a-4 +
=n|+||=|=
;-4 || +|+ 4 + |~|| |+
||-4|- ~4|- -|= |=-
=+||=| +4 -|-| -|-| | -
|=-4 4|+| | +| . |=4+
~|-|-' ;|- ||4 =|+ |+|++
+-+|=||- |+|+, 4v| -- ~| ~|:
=+=:|4 | ||-| |++|
-|4=| .4| , -|+| --4, --4
+ +- ++||+- |+- 4z|+=|=-+ +
+-4||+| -= + -|++ ++ =+ + =+ = -4
4||+| 4|+4|' ;|- -+|+-|+=4 =
) |+, |++= ++|4|+|-4
-4-|-|~=|4--+ +-=| =4-
=4|+|+=-|+|-+||-+|=+|+:-
+: =-|n-|+| +++ - | -| .+ ||44|
+4-+4+|| .
-+ + 44-v|-4 -|~-| -
.|~-| -|-|+4, ++ =n|4, ++
- ||a~ -4 ++ |- |++-v| + |4 ,
++ ||++-v| |, +|---||+
|+|--:||+ |+|, -:||+ + +, =|+
+ = ||+|-+||4| 4|=|
;|- :=| 4n ||+-||-|-
||4|-+||z4++=|=|-+v|++v++
|+|a 44-|4-|v |++||+ -|+=|+|
4 +|+=||+-+ -+ =4+ =4+
|+ n+|+ =|+ |4|+ -
|n||+| + +| + ||+|| |n |+=
~| 4 |+~ |+ |- =|- r4|+| +|z|-
a~ -|+| ||-||4|+ +4+| -= + | |--
a +| v4| v 4| 4|+|-+ -|=|
+-+|+n|-=n|= -+| = -++|+- -
4|+, -- |+|-+-|~ n|+ ~4|
|-|n+|n-+= n=+|=|-
-v| ---
|+|=|+ a=|- +||=-| |+|-
+||-||+ |+4||+-|-~|-|-|
+ |=| + =|- + |z-| ||++|4| +|n|
+||-||+ |-+- a|--~| +-+|
:
) - a -| -+|4-
= ++|4+=|++|+ ~-| --4| |+|z|-
a~ |-|+ + | ~|+4| +4| |- --
+|-| =+=|-+|= |++|+4-|
+|+|+ |v ++v|+v++ -|4-=
~| ~| -4||--4||-' ;-4|-=+
+- +| .|+ +=+= = ==|= .
-|+4 =|+ =|~ 4 ~ 4 +|-4=-
=4+|=-+|~-| |+|n||= ++ |+
~| |+ |+ ' ;|- =|- |+ |+ -
|+4|4 a+|+ ||- |++|-
= |a-= |++| , =|+- |+ |=| +-
|+|= + =+ + =+4|= -|=|
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~4|s=-||=|+4 | ~-4 | ~-4'
;|- =a44|-~|4|||=4|- |-+-
+++++ +|+ |-+4||= .+
|+ +||=4 ++=| --+|-,
=+|+|+-|+-||-4 a+|+
|+ +|+++4|n+|-4:-,
= +-|.|+ +|4v|- '.-
;|- |-+ 4-= -+4 ~| ~|
|+=+|4| .+|4| |--| .4 +|+=| +|+=' ;|-
++=a|-+-|+4 -| =|=
+||=4+++4-4 ==| 44||+-+--4
~| -=: +||4-| +||4-| |+=+|4|-
+|4|4||--+++|v =-- -
+:|+|- +| ~--|-4|+,
4v| + a - |+|-4 + ' ..
;|- =+|-+--++--++|-a~ |--
=---4+ -+-4|+ =-||=| +4 | ~ -4 '
;-44- .+=-4 4|+ +|-|:||-|a-
++v +|+ , -v||+ = -+|-
+|=|=| -| - 4 =|+||+-| .
+ =|=4 |=|- -=4
|||+|
-=|- +| --|-|~--
---n|a-4-
-4|a4 a~ |- 4+ = | |n-
+||+-
+ |+~ |=|4 +++v| |+ =++
.
=-~4- 4v4| 4+-++++++
|+++ ||4||=| |++-+
|++| |++|+| |- -= |, ~4= -+|
+|~|= +||- +|+|4 ++|-|-,
|-|-|4 = |+| + =| n||~+|~|-
=|=|+= += ||+| +||+|+
=-|+, -- |+ +|| ..
=-~|4| + +4| + |+ +| +| +4= + -
+ |-4| +| + |+= + | +|=| +
;-4||-4- -4 ~4- a|+ ~ -4 ||
|= +|+ - |n|= +a -| |+ |-
++| .
--| +|+|| +| v ;| -+|+ )
a -~|4|+| ~| +4 ;|~ 4|+ )
--+|=|4|z- , -| || + |-v|4|,
--+ ;, ~ | +4- ;, ) +-||=+| +||-
;, + 4|+| +||n=-+-=-++||
4~ |+-||~ aa||..=|+- +-|
+||4' ;|- .
v |~|-|4| |~|4| 4| |4
++|+ + 4 |+ z=|=|+|+ + -+ =~ +
= +|=| =| = =| ~|4|+| --+ -||--
+4 + -+4 + = = -+ + +| .+| +| a| +
a|+4 a|+4| -+ -+||=|~ =
=+==|+ .:
- +|v -+4| +|v- -+-4|4=|
=-|++|+| a| |-~- + -| -+| 4|--|
|4|--| |-- ++|+ +|
S
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PROCESS OF NAMA-BHAJANA
Srila Sachchidananda Bhakti Vinode Thakur
Consciousness about the
characteritic of transcendental truth
constitutes swarupa-siddhi. It is the
knowledge of true relationship. When
knowledge of relationship arises,
abhidheya in the form of cultivation of
Prema and Prayojana i.e. necessity of
Prema are gained. Chit-dham of
Krishna, Chit-Leela of Krishna are all
included in Prema tattva, which is truth
of necessity. In the Prasna Upanishad,
bhajana of Gods Name has been
decided. The Divine Name has been said
as eternally true. Name of Krishna has
been accepted as His Manifestation in
this world. Although Nama consists of
combination of letters, yet this is special
Manifestation of Krishna. According to
the fact that there is no distinction
between Nama and Swarupa, Sri
Krishna has descended from Goloka-
Vrindavana by assuming the form of
Nama. So Name of Krishna is the
first acquaintance with Him. Jiva
should therefore take His Nama, if he
aspires to attain Krishna. Sri
Gopalaguru Goswami, one of the dearest
disciples of Sri Swarup Damodar
Goswami has quoted from Agnipurana
in his Harinamarthanirnaya that if
anybody utters Hare Krishna, Hare
Krishna, Krishna Krishna, Hare Hare
even un-willingly, there is no doubt that
he will get his desired end. Brahmanda
Purana says, if any body cities Hare
Rama, Hare Rama, Rama Rama, Hare
Hare he will be freed from all sins. The
greatest preacher of Harinama and
collector of Its relevant datas is Sri
Krishna Chaitanya Mahaprabhu. Words
of Hare Krishna, coming out of His Lips
have inundated the world with vast ocean
of Prema. Sriman Mahaprabhu has
instructed people to take rosary of
NamaHare Krihsna, Hare
Krishna, Krishna Krishna, Hare
Hare; Hare Rama, Hare Rama,
Rama Rama, Hare Hare. consisting
of sixteen words and thirty two letters.
These have been well described in Sri
Chaitanya Charitamrita and Sri
Chaitanya Bhagavatam. Sri Gopalaguru
Goswami has explained the meaning of
these Names as thus: By pronouncing
Hari, all sins of wicked minded persons
are removed. If fire is touched
unknowingly it must burn. So
pronouncing Hari Nama exhibits the truth
of God as chit-ghana-ananda i.e.
embodiment of eternal sentient bliss and
extinguishes Avidya which is the root
of all evil. For this, it is called Harinama,
or it is Hari-Nama because it banishes
three-fold sorrows of all sentient and
insentient beings, or because it captivates
the mind of the whole world by means
of hearing and chanting Its inherent
transcendental good qualities, or because
it steals the mind of the people and of all
Avataras by its own sweetness
transcending the sweetness and beauty
of crores of cupids of love. Hare is
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case of address of the term Hari, or
according to Brahma Samhita She Who
can rob the mind of Hari by Her
unprecedented love and affection is
called Hara and this is applicable only
to Srimati Radhika, daughter of King
Vrishabhanu and by vocative case She
is Hare.
According to Agama shastra,
meaning of Krishna is Attractor or
Captivator, Krishna is derived from root
of Krish i.e. to attract and by application
of suffix Na which denotes ultimate
Bliss. So He is the great attractor, He is
Supreme Brahman and embodiment of
eternal Bliss. Krishna in case of address
is Krishna. In Agama, Shiva has said,
Oh Goddess! by pronouncing Ra all
sins are driven out and ma which being
a closed door prevents the sin from
entering again. This is the meaning of
Rama. Puranas have also said, The
meaning of Rama is He Who is God of
transcendental Erotic Leela and Who is
always engaged in amorous play with
His eternal playmate Sri Radha. So
Rama signifies Krishna only and none
else. In course of discussion of Nama
Bhajan, implication of each Name will
be shown.
Devotees in the ascending state of
Prema sing and remember series of Hare
Krishna Nama by keeping count of
beads. During the time of singing and
remembering they constantly cultivate the
trascendental svarupa by knowing the
meaning of Nama. In course of constant
cultivation, all evil is removed very soon
and heart becomes pure. By reciting
semblance of Harinama and constantly
pondering over their meaning,
transcendental Nama will naturally
appear in their pure heart.
Those who have taken Nama are
of two kinds : 1. who are in the
beginning state of performance. 2. who
are in the state of fulfillment. Those who
are in beginning state are again divided
into two classes Preliminary and daily.
In addition, there are eternally liberated
persons who have attained spiritual body.
Preliminary devotees by counting beads
increase their number and acquire
constancy. By gaining constancy, citing
of Nama becomes diurnal. Preliminary
devotees have no relish for Nama,
because their tongues, have been
embittered by the bile of Avidya. In
course of counting beads always in Tulasi
Mala, when constancy is gained and
chanting of Nama becomes diurnal, some
regard grows for Nama. In this state,
the aspirant does not like to sit idle
without pronouncing Nama. Then
pronouncing Nama always with fondness,
taste for Nama arises. At that time
Avidya which lies at root of sin which is
the seed of sin, and desire for sin is
automatically removed and heart
becomes pure. In the preliminary stage,
it is absolutely necessary to chant Nama
with eagerness and without any offence.
This is possible only by abandoning evil
company and getting salutary instructions
from the company of Sadhus. The
preliminary stage when over, relish for
Nama and kindness to jivas naturally
increase. In such case, there is no
necessity of taking any help from the
procedure of Karma, Jnana and Yoga
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etc. If Nama is sung with earnest mind
alongwith these processes, heart
becomes purified soon and Avidya
gradually recedes. The more Avidya is
destroyed, the more applied-renunciation
and knowledge of relationship appear and
make the heart pure. This has been tested
again and again amongst the learned. At
the time of taking Nama, the true meaning
of Nama should be cultivated with
fondness, and prayer should be made to
Krishna with piteous cry. Then by the
Mercy of Krishna, bhajana will improve
gradually. If this is not done, it will take
many a birth to attain success like Karmis
and Jnanis.
Those who are engaged in bhajan
are divided into two classes i.e. amongst
them some are load-carrying and some
are essence-taking. Those who are
desirous of having enjoyment and
emancipation and engrossed in material
world are burdened with effort of attaining
fourfold ends viz., dharma, artha, kama
and moksha. They are not aware that
the essential thing is Prema. So the load
carrying persons inspite of their best
efforts and greatest care cannot get
improved in bhajana. Those who are
inquisitive about essence, concentrate
their mind on the truth of Prema and gain
their desired object soon. They are in
the ascending stage of Prema. They can
reach Prema soon and become natural
Paramahamsa. On the other hand, if the
load-carrying persons happen to come
in contact with Sadhus and learn how to
regard the essential thing they too can
soon ascend the step of Prema.
(Bh.XI.28.27; I.18.12).
After many a birth, if any person be
fortunate to have tendency towards
devotion, he gets regard for path of
devotion and that regard yields him relish
with company of devotees. If practices
of bhajana are performed with pure
devotees, he gets Sadhana-Bhakti,
tending towards Prema. By mercy of
pure devotees if rightful processes of
Sadhana are taken he can very soon
ascend the step of Prema. If lessons of
bhajana are received from mixed
devotees or those who possess only
semblance of devotion, Prema becomes
distant from him and cannot be sincere.
In this state anartha (evil) prevails and
stands in the way of showing regard for
pure devotees. Crookedness arises and
makes the heart deceitful. In this stage,
the aspirants falling into the junior class
spend many a birth. Juniors have regard
for devotion but, that is tender and
always guided by temptation. In order
to drive out restlessness from their heart
they have to learn lessons of adoration
according to Agama Shastra from a
worthy preceptor. After practising
adoration for a long time, they can get
regard for Nama. When regard for
Nama arises, inclination grows for
practising Nama-bhajana in company
with pure sadhus.
The practices of those fortunate
persons who have unflinching regard for
Krishna-Nama from their very birth are
quite different. By Mercy of Krishna,
they take resort to such a preceptor who
is conversant with the meaning of the
Trtuh of Nama. Sriman Mahaprabhu has
decided about the right and fitness of such
preceptor who is a knower of Nama-
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tattva. Although there is no necessity of
taking initiation in respect of Name, yet
the importance of Guru knowing the
meaning of the Truth of Nama is self-
evident. Letters of Nama can be had
everywhere, but the hidden Truth of
Nama can be opened only by the mercy
of Guru who is purely devoted. But his
mercy, the preliminary stage of the
aspirant i.e., semblance of Nama is
removed and he is protected from
offences against Name.
Those who have taken Nama-
bhajana as their vow belong to middle
class from the beginning. Because they
are aware of the swarupa of Nama. They
are in reality in the ascending state of
Prema. Their religious behaviour consists
in love for Krishna, amity and friendship
with holy and pure Vaishnavas, sympathy
and kindness to junior Vaishnavas who
are of soft regard, and indifference to
those who disregard all-conscious
Srimurti of God. The juniors being unable
to distinguish Vaishnava fall in a very
pitiable condition from time to time
(Bh.XI.2.47). The devotees in the
ascending state of Prema and coming
under the category of middle class show
three kinds of behaviour to three classes
of Vaishnavas respectively. They soon
reach Prema and in course of time
become best devotees. (Bh XI.2.46,
Upadeshamritam of Srila Rupa
Goswami). They are fit persons for
holding companionship.
These middle class-devotees, in
course of chanting Nama by keeping
count of beads complete three lakhs
numbers in day and night. They derive
such pleasure that they cannot give up
Nama for a moment. Because they
cannot complete the fixed number during
bed time, they at last chant Nama
endlessly. In course of constantly
thinking the meaning of Harinama which
Sri Gopala Guru Goswami has explained,
all evil which is natural to human beings
is graually abated and they can meet the
highest blissful Svarupa of Nama.
When the Svarupa of Nama appears
vividly, the Chit-Svarupa of Krishna
becomes identified with the Svarupa of
Nama. The more Nama will appear in
pure characterstic and bhajana will be
performed by recollecting His Form and
Beauty, the more material gunas viz.
sattva, rajah and tama will disappear
and pure sattva i.e., transcendental
quality of Krishna will appear. The more
bhajana will be pure, being combined
with Nama, Form and Quality, the more
the Leela of Krishna will be vividly
reflected in pure heart, by spiritual
meditation and by mercy of Krishna.
Name with count, or countless Nama will
be chanted in tongue, the Beauty and
Form will be seen in mind, Qualities of
Krishna will be noticed in heart and
Krishna-leela will vividly appear in soul,
absorbed in meditation. In this the
following five stges of aspirant are
noticed: (1) Shravana dasa (stage of
hearing), (2) Varana dasha (stage of
surrender), (3) Smarana dasha (stage
of remembering), (4) pana dasha
(stage of real self), (5) Prpana dasha
(stage of fulfillment).
On hearing Nama as the means and
end from preceptor, the pleasant state
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of mind which arises at that time is called
Shravana dasa (stage of hearing).
Whatever things have been said about
taking Nama (Bh.XI.14.26) without
offence and whatever method and fitness
have been prescribed, are all derived
during the state of hearing. From this,
constancy in Nama arises. When a
person being fit receives rosary, woven
with the string of Nama and Prema from
Sri Gurudeva i.e. when the worthy
disciple surrenders himself to the feet of
Guru with extreme satisfaction and
veneration by accepting pure bhajana
from him and receiving his inspiration
that stage of devotee is called Varana
dasha (stage of surrender).
Remembrance, conception, meditation,
recollection and absorption in deep
contemplation these five are the
processes of remembering Name.
Remembering Name, remembering
Form and Beauty, conception of
Qualities, constant remembrance of
Leela and being absorbed in the
sweetness of Krishna by penetrating
deep into His Leela which is called as
Rupa-samadhi, if these processes are
followed, Apanadasha i.e. stage of real
self arises. If in Smarana and Apana
dasha, act of recollectionof eternal
Ashtakaliya Leela of Krishna is
performed and if deep concentration is
attained, Swarupa siddhi will appear
(Bh.XI.29.34; VIII.3.20; I.5.22).
Devotees who have attained Swarupa
siddhi are natural paramahamsas.
Afterwards, if Krishna becomes
merciful, the aspirant at the time of leaving
his mortal coil, can enter in his spiritual
body in the Divine Abode and become
consort of Vraja Leela, which is called
Vastu Siddhi or attainment of Reality.
This is the ultimate fruit of Nama bhajana
and summum bonum of aspirants life.
This is the highest fulfillment of his
Sadhana and called Prapana dasa.
Do all the aspirants in the ascending
state of Prema leave their domestic life
and adopt aceticism? Its answer is: The
devotees in the ascending state of Prema
will practise bhajana in whatver ashrama
he considers favourable. It does not
matter whether this is domestic life or
forest life or ascetic life. But whatever
ashrama he will see unfavourable for this
bhajana, he will at that time leave it
(Bh.V.1.17). The life and conduct of
those who were having the sentiment of
consorthood of God viz.
GadadharaPandit, Sri Pundarika
Vidyanidhi, Sri Ramananda etc., are
examples. All of them were Parama-
hamsas. In ancient time, many who led
domestic life such as Ribhu etc., were of
such kind of Paramahamsa. On the other
hand, finding domestic life contrary to
undisturbed bhajana, many high soled
persons viz. Sri Ramanuja Swami, Sri
Swarupa Damodar Goswmi, Sri
Madhavendra puri Goswami, Sri
Haridas Thakur, Sri Sanatana Goswami,
Sri Rupa Gowami, Sri Raghunath
Goswami etc., left domestic life and took
to asceticism.
S
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India at the present moment
includes all the principal religions of the
world thanks to the increased facilities
of international intercourse that have been
made available to all by the discoveries
and inventions of the empiric sciences
and by the vicissitudes of her past history.
There is a widely prevalent desire for
tolerating all forms and opinions that
profess to be religious to the point till they
actually and openly transgress against the
fundamental principles of morality, or
jeoparadize the very existence of social
and political safety. But this very
inclination for toleration in its turn may
degenerate into indiscriminate support of
hypocritical opinions and practices. It is
necessary to propagate the correct view
regarding all form of worship in order to
pave the way for the growth of the truly
enlightened toleration, without necessarily
encouraging any practice or opinion of
the pseudo-religionists.
The toleration that is demanded for
pseudo-religion is traceable to the current
misconception that it is not possible by
state contrivance to get at the real Truth.
It is contended, on this ground, that the
state should confine itself exclusively to
the political issue and have a purely
political attitude towards the question of
religion. But is this really practicable?
Is the political issue worth looking after
if it is wholly indifferent to the religious
issue? It is a counsel of hankering for
stagnation which presents itself to the
materialised outlook as the long-sought-
after summum bonum. It is in the first
place necessary to awake from this state
of stupid torpor if we want to mend the
affairs of this world in the only real sense.
It should be the duty of the state,
as of every individual, to promote the
freest rational discusion of the religious
issue. The only condition to which all
disputants should unconditionally agree
and this is no more than the universally
admitted political convention, is that no
one should use any language that incites
to acts of actual physical violence or
lends countenance to such acts. It is
necessary not to stop the mouth of any
religious preacher who is not opposed
on principle to this single necessary
limitation. There should be state
seminaries on an adequate scale to
provide facilities for the scientific
preaching of the true religion, to which
all person shoud be allowed free access
at their option. But all persons should
also be actively encouraged to join.
There was a mediaeval State-Church
with one doctrine and one practice.
There should be the above modern
State-Church with its really universal
unity of doctrine and practice.
The comparative study of current
religions is practicable without giving
offence to any rational person. It is not
only practicable but an indipensable duty
PRESENT POSITION OF THE PRINCIPAL
RELIGIOUS SECTS IN INDIA
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
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towards humanity in order to prevent
mankind from stagnating into the
condition of stocks and stones. The
phrase Religious toleration should be
changed into toleration of irreligion to
indicate the real nature of the policy of
the proposed Universal-Church. It is not
necessary, even for political reasons, to
confound religion with irreligion in the
choice of our vocabulary or policy. If
the State tries to avoid this supreme duty
it is not worth its salt.
It is with these thoughts that our
Journal has been essaying to be of some
practical help in bringing about an
atmosphere of scientific curiosity on the
subject of the unviersal religion. Our
Journal in this as in every other respect
stands fully for the teaching of the
revealed Scriptures a taught and
practised by Mahaprabhu Sri Chaitanya
and all His bonafide followers. Being
identical with the real teachings of the
Scriptures the method should be found
to be in full conformity with the practice
and doctrine of all the revealed religions
of the world.
The necessity of revelation is grossly
misunderstood and mis-represented by
a section of empiric thinkers. Revelation
is represented by its opponents as a
device for suppressing all open
discussion of the religious issue. It is of
course true that the Absolute Truth
revealed by the Scriptures by His very
Nature requires to be approached by the
method of unconditional submisson or of
spiritual service. This is by no means at
all obstructive of the freest discussion of
the subject. Uncondtional submission
to the Absolute Truth implies the previous
actual ascertainment of the Nature of the
Absolute and the unswerving and
exclusive service of the Absolute Truth
when He is found. Is this the suppressing
process?
As a matter of fact the empiric
process itself is really liable to the charge
of gagging freedom of opinion which it
dishonestly prefers against the Scriptural
method of serving submission of the
Truth. The empiric method insists on the
service of the transitory and untrue. It is
thus opposed to the search of the Truth
Who is neither transitory nor untrue. He
is bent on suppressing the seeker of the
Truth who can, with any show of
consistency, neither serve nor approve
the service of anything short of the
Absolute. One cannot serve both God
and Mammon.
The process of the quest of the
Truth enjoined by the revealed Scriptures
looks indeed to the superficial observer
like intolerence. But it is the perfectly
salutory intolerance of heterogeneous
view. Truth does not require to be
tolerated. It is, on the contrary obligatory
on all persons to serve the Truth and
nothing but the Truth. It may be
necessary to seem to tolerate untruth
during our sojourn into this mundane
plane. But any real toleration of untruth
is cruelty to the slaves of ignorance. The
servant of the Absolute is reluctant to
serve the Truth by the method of cruelty
that has such an unnatural attraction for
the advocate of pseudo-toleration.
If the expediency of toleration of
irreligion is unduly insisted upon the
acceptance of such a view by the society
and state will only prove an obstacle to
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the scientific quest of the truth. The
society and state are not prepared to
show the same indulgence to exploded
doctrines and practices in the sphere of
secular affairs. This only shows that they
are really indifferent to the spiritual issue,
partly under the wrong impression that it
is not practicable to have any active and
rational policy in regard to religion. Let
society and state only agree to extend to
religion the same attention which they
have been accustomed to offer to secular
matters at all periods in such large
measure and the universal Church is sure
to make Her appearance in due course.
It is possible to asertain the
comparative value of different religious
practices and doctrines that are now
current in the world. It will be necessary
for such a purpose to accept those
interpretations of them that are offered
by their actual followers. It is not the
business of the scientific student to create
the material which he is to consider. His
only proper function is to describe
faithfully the data available to him and
classify the same according to an
accepted standard. The accepted
standard in this case has ever been the
Absolute Truth. It is only necessary for
us to seek to know the Absolute and with
the help of His Light to settle our conduct
towards every entity.
The Journal has been consistently
following the policy outlined above. She
has been trying to put before her readers
her realisation of the nature of the
Absolute by the grace of the Sat-Guru.
This is the positive method. But the
positive method by itself is not the most
effective mode of propaganda in a
controversial Age like the present. The
negative method which seeks to different
the Truth from non-Truth in all its forms,
is even better calculated to convey the
directly inconceivable significance of the
Absolute. It is a necessity which cannot
be conscientiously avoided by the
dedicated preacher of the Truth if he
wants to be a loyal servant of Godhead.
The method is sure to create an
atmosphere of controversy in which it is
quite easy to lose ones balance of
judgment. But the ways of the deluding
energy are so intricate that unless their
mischievous nature is fully exposed it is
not possible for the soul in the conditioned
state to avoid the snares spread by the
enchantress for encompassing the ruin of
her only too willing victims. It is a duty
which shall be sacred to all who have
been enabled to obtain even a distant
glimpse of the Absolute.
Before we proceed to the actual
valuation of the current creeds we may
tell our readers that we have no earthly
interest of our own in undertaking this
God-given task. We are neither friends
nor foes of any mundane cause. Our only
business will be to distinguish the mundane
from the spiritual. That which appears
to us to be mundane may be held to be
spiritual by diverse persons whose
definition of a spiritual entity is different
from ours. But such difference of opinion
need disturb nobody who is really anxious
to find out the Truth.
The creeds may be divided into two
distinct groups according as they profess
or deny the transcendental nature of the
Object of worship. Transcendence is
something quite different from the
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negation or abstraction of the mundane.
The most abstract thought, for example,
is not a transcendental entity but only a
subtle form of the mundane entity. There
are not a few creeds which do not keep
this important distinction in their constant
view. They accordingly are disposed to
show their preference for the worship of
the subtle form of matter in the shape of
an idea to that of grosser forms of matter
in the shape of images of gods made of
wood, stone, clay or metal. But one
who is really conscious of the difference
between spiritual and mundane, sees at
once that both of these are equally
outside the process of the spiritual
worship and from the transcendental
point of view there is nothing to choose
between the two.
The worshippers of their own
favourite ideas are sometimes found to
regard, as idolaters the worshippers of
images made by the hand of man. But
the transcendentalist knows that both of
them are worshippers of the phenomena
of physical Nature which they wrongly
suppose to be identical with the
transcendental Object of worship
revealed by the Scripture.
Godhead is defined by anti-
transcendentalists as the noblest idea
made by the brain of men. Empiricists
give this definition their ready support
and suggest a science to trace the growth
of the idea through the Ages. All this,
from the transcendental point of view, is
rank atheism. This conclusion is not
irrational opposition to all radically
irrational intolerance of free thinking. It
is rational opposition to all radically
irrational speculation regarding the
Absolute.
Protestant Christian and
Muhammedans sometimes profess to be
breakers of idols. But if all the images of
gods in all the temples of the world were
broken to fragments would the process
take us one step forward in the direction
of transcendence? If the mind could be
rendered perfectly void by the process
of yoga would the process admit us
necessarily to the cresence of the
Absolute?
But these notions are nevertheless
cherished by almost all sections of the
thinkers. These notions also necessarily
colour their practices. There are persons
who, while admitting theoretically the
superior claim of the Scriptures to their
exclusive obedience persist in following
a different course in actual practice. They
may do this unconsciously from
thoughtlessness or habit or deliberately
under the lead of the empiric notions. The
breaking of an idol by an iconoclast is
performed, so far as the external act goes,
from deference to the Scriptures, but may
really be inspired by baser or, at any rate,
mixed motives. It is necessary to find
out and proclaim all such aberrations, for
serving the cause of the spiritual
education of the people in general.
Buddhism is considered to be
opposed to the authority of the
Scriptures on the alleged ground that the
practices enjoined by the Vedas offend
against the principles of ordinary morality.
Buddhism has accordingly been regarded
as a system of organized Atheism. But
the enquiry started by Buddhism is not
of a trivial nature. Are we or are we not
to follow the Scriptures unconditionally?
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Are we to try to understand the real
meaning of the Scriptures before we
agree to follow any of their injunctions?
Are we to suppose that the ordinary rules
of morality are opposed to the teaching
of the Scriptures? If there appears to
be a real conflict between the two, are
we under the obligation to follow the
Scriptures and perform unethical acts?
It is this large question which has been
opened for the consideration of mankind
by Buddhism. Can any consistent
rationalist disregard this momentous
question raised by a system that has
been supposed to be professed Atheism?
Buddhism is the worship of our
empiric reason. The teaching of the
Scriptures deny the competence of the
empiric reason to understand the nature
of transcendental existence. The
Scriptures do not deny all function to the
empiric reason. They only do not accept
the conclusions of empiricism in regard
to the Absolute. Buddha also does not
propose to his folowers to try to attain
to the Absolute by the method of
empiricism. He only shows that the
empiric logic logically leads to the denial
of the Absolute Reality. That need not
be regarded as a piece of disservice to
humanity. Buddha is said to be silent
about the Absolute. This silence need
not be regarded as a poof of actual
opposition to the authority of the
Scriptures. It is the pseudo-form of
religious practice and doctrine against
which Buddha enters his clear and
emphatic protest on behalf of the
unenlightened reason of man. No Theist
need object to agree with Buddha if the
above interpretation of his real position
is correct. It is not necessary to defend
Buddha by discarding the principles of
pure Theism. Those followers of Buddha
who similarly affect to oppose the genuine
Theism, cannot also be said to be aware
of the full import of the teaching of the
Master.
The comparative study of religons
in the form in which it is being attempted
in this journal seeks to avoid falling foul
of any practice or doctrine that is really
in keeping with the religion of unmixed
service of the Absolute professed by all
the revealed creeds of the world. The
empiric reason has also a function to
perfom towards the Scriptures. That
function consists in trying to understand
the real nature of the message of Divine
Revelation. Unless the empiric reason is
prepared to perform this duty towards
the Scriptures it is doomed to remain in
the state of utter ignorance of the Absolute
in which it finds itself inspite of its so-
called boasted achievements of
centuries. It is no doubt a negative
function but one which is eminently fitted
to clear the ground of all awkward
constructions that stand in the path of the
Light. We, therefore, propose to
undertake in a series of articles the
examination of the relationship of
professed doctrines and practices of all
religions to the quest of the Absolute
which they declare to be their common
goal, in the light of unbiased empiric
reason helped by a conmprehensive study
of the Scriptures. We claim that this
function is also enjoined by all the
revealed Scriptures of the world and
cannot be avoided by those who
sincerely desire to follow the actual
teachings of the revealed Scriptures.
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SRI PRAHLADAS INSTRUCTIONS
TO THE SONS OF ASURAS
Srimad Bhakti Pradeep Tirtha Goswami Maharaj
|a|+ .|-
+|| |- a|a| +|+ ~|4-||+
+=~ |+ - -+-4+v+ .+
Oh sons of Asurashe who is
intelligent and wise must practise
devotional services as enjoined in the
holy Scriptures and by the Supreme
Lord Sri Hari, even from His boyhood.
Though uncertain, yet the human life is
the rarest of all lives and is worth
achieving the summum bonum, which is
Divine Love. (Bh.VII.6.1)
4v| | +=-4 || +|+|+=+
4+ =~-|+| |a4 |-| =- .-
This human life is meant for
rendering services to the Lotus Feet of
the Supreme Lord Sri Hari, in as much
as He is not only the nearest and dearest
of all jiva-souls but also the Soul of all
souls as well as their only Lord and only
Friend. (Bh.VII.6.2)
=n|+4+ +-4| +4|4+ +|+|
= =4- +|+ 4v| +n4-+- ..
Oh sons of Asuraspleasure,
born of the senses, is easily avaliable in
any birth, like sorrows by accident.
(Bh.VII.6.3)
--a4|=| + +-4| 4- |444 +
+ -v| |+- n ++|-4- .
yt t{n
No personal effort is required to
attain that end, for such efforts end in vain
in the loss of life. The eternal welfare
that accrues from the service of the Lotus
Feet of the Supreme Lord Sri Hari, is
not at all available by such efforts.
(Bh.VII.6.4)
--| 4-- += n|4 ~4||-
| +|= 4|:| |+- ++= .
Hence the intelligent and wise
must try his level best for his eternal well-
being, so long as this able-bodied human
life does not succumb to diease due to
old age and infirmity, without being afraid
of the afflictions or miseries of the world.
(Bh.VII.6.5)
+=| - n|4--++ ||--|-+
|++= 4+=| |4| -+ a||+--- .
The span of human life is hundred
years; half of which has been fixed for
the sensualists; for, such persons spend
their lives in vain silently in sleep,
enveloped in the gloom of ignorance.
(Bh.VII.6.6)
+-4 4|-4 +|| +|:-| 4||- ||-
-4| 4--+-4 4|-4+-+-4 ||-
Ten years in childhood are spent
in ignorance, another ten years are spent
in playful mood in adolescence; in such
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way twenty years are spent in vain. When
the body falls a victim to infirmity, another
twenty years are spent due to inability to
render any service to the people.
(Bh.VII.6.7)
+|+ +|+ |+ 4=|4=|
4 ==-4 aa-4|+4||- |
Another ten years are sepnt in vain
by the worldly minded people due to
their over-attachment for worldliness,
miserable sensual enjoyment and
powerful infatuation. (Bh.VII.6.8)
+| 4 +|+ ==|-|+|--|+4
| +| : 4 a -= - || |- :
What sensuous person can
liberate his embodied soul which is
bound by the passionate affection for his
wife and children, friends and relatives
in this world? (Bh.VII.6.9.)
+| v-| |=-- a|4| .|+ 4 ;|-=-
4 +||-4=|~ a---+ =+| |+ +
What sensuous person can
forsake his passion for wealth, which is
dearer to his own life? The thieves, the
servile slaves and the merchants try their
level best to acquire money even at the
risk of their dearest lives. (Bh.VII.6.10)
+v |a4|4| ++|-+-|4| = -4 =|||
|+
=-= --||=- |+| +=|n||+=|a
.++
How can a person, addicted to
sensual enjoyment, forsake love-
dalliance with his wife in seclusion, sweet
and confidential talks with his friends, out
of deep attachment and sweet and
pleasure-giving talks of his children?
(Bh.VII.6.11)
+|+ ---| +|- +4| ~|- + -= |
|+-| +|+|
4|+ +|a|=+|+|| a|| +-4|
+~-44|+ +-
sensual pleasures, forsake the
recollection of his dear sons, married
daughters, brothers, sisters, helpless
parents, well-decorated charming
houses, hereditary livelihood, domestic
animals and servants? (Bh.VII.6.12)
-4-- +|-+|+|+ +|| =|~|+|---+|
|+-4-s 4 4|+ +v |4- +-|
+.
worldly enjoyments, who is always
engaged in worldly affairs and considers
sensual pleasures of tongue and carnal
appetite as the be-all and end-all of
human life, get rid of such infatuation and
temptation of the world, which is very
difficult to part with, lke a caterpillar who
shut up in his comb can not make its way
out? (Bh.VII.6.13)
+-4+||4 |4|:|-|4+ 44-.v |- aa
= -|+4+|n-|-| |+|- + -+-4|
+
Addicted to the maintenance of
friends and relatives, a worldly-minded
person does not find any satiety for
worldly affection and being afflicted with
the three-fold miseries due to over-
attachment for temporal kith and kin, can
not discern the loss of his own life and
the ignorance of the fundamental fact that
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human life is meant for the worship of the
Supreme Lord Sri Hari. (Bh.VII.6.14)
|a |+-4||~|+|-| ||| +| +|a-
a-4 |v|-4|--|+4--+|-+|| - +-4|
+
The uncontrolled mind of a person
is so much addicted to the maintenance
of his kith and kin as well as to the
acquisition of wealth that he does not
discern perdition in his next life, for
stealing another s property and
imprisonment in this life. (Bh.VII.6.15)
||++|-v ++-| +-4 ++ -=|+|4
+ +-+-
4 -|4+|+4||~:|~|-- a+- 4v|
|: +.
Oh! the sons of Asuras, even the
wise and the learned are so much
addicted to worldliness and maintenance
of their family that they fail to render self-
introspection on account of their illusion
regarding this is mine and that is others
and are thus deluded by the illusory
energy, Maya. (Bh.VII.6.16)
4-| + +||- + +|+ | +|+ -|-|+=
=v
|||- +|| ||+|:|4| 4|:|4:| |=4
--| |+|- +|-4 +-4| +-4 = |4|-+
.+- +||4||++ = ==||-|.-
+4+,+
Oh, the sons of Asuras, such
worldly-minded persons can not liberate
themselves from the bondage of Maya
for they become tools in the hands of their
wives like a dancing monkey and the
children born of them become their fetters.
Hence, oh sons of Asuras! take absolute
shelter in the Lotus Feet of the Supreme
Lord Narayana, forsaking the company
of those Asuras who are addicted to
worldliness, in as much as the Supreme
Lord is the absolute shelter of the sages
who are free from the bondage of
Maya. (Bh.VII.6.17,18)
+ n4- a|4-| 4s|4|=|.=|--|
|--|- =~-|+| |=a-||+ =- +:
Oh, the sons of Asuras, the
Supreme Lord Sri Hari is the Soul of all
souls. Childhood or old age is no
restriction to His worship. He is the
Supreme Lord in all ages and under all
circumstances in this world. No amount
of extra-ordinary effort is sufficient to
propitiate that Lord. (Bh.VII.6.19)
+| ~- 4n|--v|||+
~||-+ |+| ~-v -=
4 4=|-4 44|-+ -v|
)+ ) +| n|-| ~4|+|||.44
a-44|--=+ 4=+ -4
4|-44|++|++4| n|++4|.|+|-+-
+=|+~|++-=+ +|
|44|-|-|4 ;4- 4=44| ---.
From all immovable things upto
Brahman in all beings, great and small, in
all the five elements, in all the qualities
even in their neutralised state and in the
three-fold Ahankaras, the Supreme
Lord exists as Brahman, Paramatma and
Bhagavan and being enveloped by the
three qualities of Maya, the Supreme
Lord Bhagavan remains immaculate and
unknown as a Witness and Enjoyer of
all bodies manifested in this world. The
Supreme Lord exists as an Eternal Bliss
and Eternal Intelligence. (Bh.VII.6.20-23)
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--|- = ~- +4| +=- =|+
|= ~|4 44| -4-4+|n- -
Hence, Oh the sons of Asuras,
abandoning all thoughts of Asuras, be
merciful and friendly to all beings, sentient
and insentient, with which you are
enabled to propitiate the Supreme Lord
Bhagavan Who is beyond the scope of
human intelligence. (Bh.VII.6.24)
- - |+=4+- | |+
-44|-+||+ 4 -|=a|
+|+4 |+4+ +||;-+ =|-|
4|=+4|4-| + -
When that Supreme Lord, Who
is beginningless and endless, be pleased,
what remains yet to be unattained?
What is the effect of those religions which
are concomitant by themselves on the
after effects of the three qualities of
Maya? What is the use of oneness with
Brahman for us who are always engaged
in drinking the nectar of the Lotus Feet
of the Supreme Lord Sri Hari and
chanting His Holy Names?
(Bh.VII.6.25)
+|v+| ;|- 4|.|~|-|-4 ;n| 4| +4+|
||+| - |-|
4 -+-+|n= |+4-4 =-4 -|-|+ -=+
+-4 += -.
Dharma (Piety), Artha (Wealth),
Kama (Passion) are known as Trivargas
(three-fold goals) of human life and self-
introspection, Vedic rituals, polemic
controversy, penal laws and various
livelihood are the transitory codified
proofs of the Vedas. On the contrary,
self-resignation to the Lotus Feet of the
Supreme Lord, Sri Hari, Who is the
indwelling Monitor, is my firm belief and
self-evident truth. (Bh.VII.6.26)
a|+ -+-+= +|+| +||4| +=n
|+= +|+|4
)+||-+| ~4---+|+|+|+|
+|+||+-=..-=-+|+| -4|- -
In the days of yore, the Supreme
Lord Narayana, the eternal Friend of all
human-beings, imparted this immaculate
and rarest Transcendental knowledge to
His favourite disciple, Narada. This
Transcendental Knowledge reveals itself
to those who are exclusively devoted to
the Supreme Lord and are immersed in
the dust of the Lotus Feet of His devotees
who are Akinchanas, (having nothing
save and except His Lotus Feet).
(Bh.VII.6.27)
--4| + a|+ |a|+=4-
+ ~|4- a +|+|+ +++|- -
In ancient day, I heard this self-
revealed Transcendental Knowledge
which is very dear to the Supreme Lord
and is free from all malice, from the holy
lips of the holy sage Narada, who is
worshipped by Gods in heaven.
(Bh.VII.6.28)
-|| |: ~|| | +-4 +|-+
+=|+|| n-4 +|=+||-+|
|-| |+-4|.44 a )+ na |4
||+4 -+-4|++|.=+|-
)-|+|~||+|-+| =n +
-4=a| +|+| |- -4-- +--
Just as the fruits of a tree are liable
to sixfold changes in course of time due
to cause and effect, so also there are
sixfold changes of the body and not of
the soul; because the soul is eternal,
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unchangeable, pure, individsible from
Paramatma, knower of the growth and
decay of the body, refuge of all, void of
changeability, seer of self, prime cause
of all, detached from all mundane
connections, not covered by anything
outside. Knowing these twelve
characteristics of soul as distinct from
body, the wise and intelligent forsakes this
illusion of I-ness and My-ness pertaining
to physical body due to infatuation.
(Bh.VII.7.18-20)
- 4v| 4|= +| n 4|4--+|~a
|-+4|-
n + -v|---4|44|-|;n4|- =~-
-+
Just as the knowers of the gold
mines obtain gold by applying fire to the
stones mixed with gold, so also the
knowers of the philosophical truths are
enabled to visualise the Absolute Truth
Brahman by means of introspection of the
physical nature. (Bh.VII.7.21)
| a+-4 a|=|-4 ) | -+|
|+|| |:||4 +|++ =4|- --
The Indivisible Supreme Lord,
Paramatman, is the Witness of the eight-
fold elements, the three-fold qualities of
Maya and sixteen transformations.
(Bh.VII.7.22)
+-- ==;|-| -4- --v||- |+|
4 +=| +|- +-|-4- -4-+
44|-+ |++|-|..-+|
=4 -v|+=| |4 | |a=- -.,-
The physical body composed of
five elements are of two kinds, namely
movable and immovable. The Supreme
Lord, Paramatman, is to be searched out
by pure and single-minded devotion to
Him, through the process of introspection
between two such things as this not and
that not, forsaking things unreal from
things real and eternal. (Bh.VII.7.23,24)
4a-|4 -+ =|--||- a4
-| 4+|+~4- =|.4n += + -
There are three kinds of functions
of intilligence, namely awakenment,
dream and profound sleep. He who is
the knower of all these three functions is
known as the Supreme Lord.
(Bh.VII.7.25)
)|~|- +4--4|a~+ |+4|a
-=+|-+| 4a+ 4+|4||4|- -.
Just as the knowledge of air
accrues from the smell of flowers, so
also, the knowledge of self is to be
known by the grace of the Lord from the
threefold qualities of intelligence.
(Bh.VII.7.26)
)-|| | ==|| 4+|+4++
a|+=|.+|v|.|+ += -+ ;4- -
The worldliness of the jiva-soul
accrues from such intelligence born
according to qualities and actions. Such
worldliness is born of ignorance of real
self and of Godhead like dream. Hence
it is perishable and unreal.
(Bh.VII.7.27)
--|a|a +-4 +| |4|-+|
4|-|+ 4|4 a||+| |+4 -
Hence it behoves you to cultivae
the faculty of devotional aptitude which
is destructive of the seeds of actions,
born of the three qualities of Maya and
of flow of intelligence that gives rise to
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awakenment, dream and profound
sleep. (Bh.VII.7.28)
-|+|4=|||4 ~4-||+-
4+|| ~4|- 4v| 4|=| |- -:
Those performance of religious
functions that give rise to unswerving
devotional aptitude towards the Supreme
Lord Sri Hari, have been described by
Him as the fundamental principles as
viewed as the respective means leading
to such devotional aptitude.
(Bh.VII.7.29)
4=4| ~+-4| ==+|++
=+ =|+~=|+|||||+++
a4| --+v|4| +|-+4+|
--+|+|-4=4|+|- -|=n|||+|~
| = ~- ~4|+|-- ;|
;|- ~-||+ +=| +|-- =|+ |+4-
.-.-
Those actions that give rise to
unflinching devotional aptitude to the
Supreme Lord Sri Hari, are regarded as
the fundamental principles among the
untold means, such as devotional service
to the spiritual preceptor, devotional
means, consecration of all property to
the Supreme Lord, association with
saints of devotional aptitude, worship of
the Supreme Lord, firm faith in Hari-
topics, chanting of His holy Qualities and
Deeds, meditation of His Lotus Feet,
visualising and worshipping His holy
Image, sacred vision of all beings in
whom the Supreme Lord exists internally
and externally. (Bh.VII.7.30-32)
) |+|--:4 |+4- ~|=||
|=+ ~4|- 44| ==~- |- ..
Having conquered Kama (lust or
desire), wrath, temptation, pride,
infatuation, and malice by means of such
spiritual vision and actions, you must
render devotional service to the Supreme
Lord, Sri Hari, which is bound to give
rise to devotional attachment for Him.
(Bh.VII.7.33)
|+-4 +|| 4|+--4|+ |4|| =|=|-+|~ +-||+
4+||-|-+=+|4++ a|-+ .+|4|- ||- +-4|-
4+| 44-- ; +|+ =-4|++- 4|4|- +- -+
|=+ |= -4-+- +||4-4|-|-4-+
-+| + |+ ==--4++--a|~||+ + -|4|+ |-
|++ +4|-|+ 4| |4=| ~|=a4| 4 = -4+| n-
.-..
When a jiva-soul, having heard the
Qualities and Deeds of the Supreme
Lord Sri Hari, sheds tears and
horripilation manifests in his body, begins
to dance and sings His Glories with his
voice choked and full of ecstasy and
laughs like one mad, possessed of spirits,
and laments with words in praise of His
Qualities and Deeds, sometimes
meditates on Him, sometimes greets the
people as servants of the Lord,
sometimes cries aloud, Oh Sri Hari, the
Lord of the Universe, where art Thou?
with unceasing deep sighs and without
any shame for what the people will say:
then and then alone he is liberated from
the bondage of Maya, and becomes
entirely spiritualsaturated with the
thoughts and actions of the Supreme
Lord, Sri Hari. Then all his desires and
actions born of ignorance are burnt down
due to excessive devotional feelings for
the Lord. Then and then alone he is
entitled to realise absolutely the Lotus
Feet of the Supreme Lord in his heart of
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hearts. (Bh.VII.7.34-36)
+| n-|=-~|| ~|-+ ||
==|-+|-+
-;n|+|=n |+4+|---| ~- +4 +||
.
That absolute shelter in the Lotus
Feet of the Supreme Lord, is the root
cause of destructions of this world like
the whirling cycle of births and rebirths
and that attainment of devotional loving
service as the final Beatitudesuch is the
view held by the Absolute-realised souls.
Hence it behoves you to worship that
Supreme Lord, Sri Hari, Who is the
Indwelling Monitor of all jiva-souls in
your unalloyed existence.
(Bh.VII.7.37)
+|.|-a4|=|.=4|=+| =+|=+ - |+ |+-
=-
--4|-+ =r4+|+| =||4- |+
|4|++|++ .
Oh the sons of Asuras, the
Supreme Lord, Sri Hari, dwells in the
heart of hearts as the eternal Friend of
your soul. And His worship does not
entail any hard drudgery, so it is desirable
that He should be worshipped. Why then
are the people of the world so busily
engaged in acquiring wealth and
property? (Bh.VII.7.38)
|4 +z + =-|+4| 4| |
+|+|~-4
=.v+|| n~|4 +|- -4-4 |+4-
|a4 =| .:
Wealth, women, cattle, sons and
daughters, dwelling houses, landed
property, elephants, treasury, pomp,
glory, lusty desires, and human life are
short-lived. What good can they render
to human life which is transitory?
(Bh.VII.7.39)
) | =|+| +-|~ +-| | n|4=||-4|
+ |+=|
--|+-+ + ~=+4 ~--|-=+4

The heavenly worlds are formed
of the sacrifices of the gods and are,
therefore, also temporary and are not
free from blots and defects. Hence those
realms are not to be searched after.
Hence it behoves you to worship that
Supreme Lord, with unflinching devotion,
Who is absolutely free from any
blemishes ever seen or heard of, in order
to acquire Transcendental Knowledge.
(Bh.VII.7.40)
4+44 ; +|| |4=+:|
+|-4-| |+4|=| |+- +=
=n|4 +n|n|4 =-+ ; +|
=+|..+|-|4| +n+||4| =n|-
+,-
Oh, friends! those who consider
themselves as Pandits or are proud of
their learning, are endowed with
inevitable contrary results of their deeds
which they perform again and again in
every birth although the object of their
actions is to avoid worldly evils or misery
and to obtain happiness in this world. So
long as they were inactive, they were
happy; but as soon as they began to
work, they were afflicted with misery.
(Bh.VII.7.41,42)
+||+ +|4- +|-44+v| +=
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= +-- +|+4| ~| 4|-4+|- .
The physical frames of the people
of the world for which they seek after
worldly pleasure and happiness are liable
to be devoured by dogs and jackals, are
ephemeral, short-lived and are subject
to birth and death. (Bh.VII.7.43)
|+ 4|-|+-4+||4|++|+4
|4 +|4-||-4~-4|--| -|-++|
When such is the ultimate result
of the human body, what to speak of
sons, wives, dwelling houses, kingdoms,
treasuries, elephants, ministers, servants,
faithful servitors, who are objects of
affection, though separate from the
body. (Bh.VII.7.44)
|+-|-+-- = ++ +|
+v v = +| |+ -4|++| ++
Of what avail are these transient
bodies which are in reality evil-
producing, though they appear to be
real? Hence what useful purpose can
these evil-producing and short-lived,
trifling relations serve for the eternal
ocean of eternal Bliss? (Bh.VII.7.45)
|+=-4-|| -|v |+4|+ +~-|.=|
|++||+-v|= |+=4|+-4 +|~ .
Oh sons of Asuras! when the
fallen jiva-souls are afflicted with misery
even in their inception as a result of their
previous actions, then consider
yourselves, what useful purpose can be
served by means of repeated selfish
actions? (Bh.VII.7.46)
+|= |-- +-|- |=|--|
a|+|4 ++-4 + a + 4a-|
+ +|+ + -+| +4| + | + -||+
a|4-.=4| ~+-4| |4+ |:-4+
--| | ~4|- ~|= +=- +|+|
|-|+-4+ = =~-|-+|| +-.
Oh sons of Asuras! do worship
the Supreme Lord Sri Hari, Who is the
Indwelling Monitor of all jiva-souls with
unalloyed and single-minded devotion
and look upon every individual entity
always existing in Him and He in them.
(Bh.VII.7.51-53)
+-4| 4nn||= |-4 +| -|+=
n4| 4| +|+-|| =|- n4--| 4-|
Oh sons of Asuras! even the

Yakshas, demons, women, Sudras,
Vrajavasis, Pulindas, birds and beasts
and such other lower sinful animals have
attained eternal and nectarine
companionship with the Supreme Lord,
Sri Hari, by dint of their unalloyed
devotion to Him. (Bh.VII.7.54)
)-||+ =|+.|-+ += -|v + --
)+|-~|=4||+ 4- = -+|n
Hence unalloyed and single-
minded devotion to the Supreme Lord,
Sri Govinda, and to realise His existence
everywhere and in every individual have
been described as the ultimate goal of
human life. (Bh.VII.7.55)
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Sri Chaitanya travelled widely
throughout India and brought conviction
to large masses of men with His
Philosophy. From Puri he resolved for
an extensive tour in South India with the
idea of visiting the numerous places of
pilgrimage and to acquaint its people with
His explantion of Sri Bhagavata for the
eternal bliss of humanity. While
approaching the bathing Ghat of
Goshpada Tirtha, opposite to the
Kotilingam at Rajahmundry (Andhra
Pradesh), Sri Chaitanya Deva observed
the marching of a band of Vedic
Brahmins chanting mantras attended with
a performing concert of numerous
instruments which were being played
before the procession in state of the
Governor of the Godavari Province
which was under the tutelage of the
mighty Emperor Sri Prataparudra Deva
of Ganga Dynasty of Utkal. This
pompous procession was moving for a
ceremonial bath in the sacred Godavri
whose sanctity is well-established from
time immemorial. This was a memorable
day in the history of the world. The
unbounded mercy, that was hidden under
the garb of the Ascetic, was showing
unusual eagerness to meet a person,
who, by virtue of his position appeared
to be of a different calibre, possessed of
all royal grandeur opposed to the
conditioin of life of a Sanyasi who has
renounced all earthly hopes of having any
favour from busy sections of mundane
meddlers. It would be difficult for an
ordinary observer to reconcile the
conflicting thoughts that would flow
during an interview of these two
extremes. Why was the Sanyasi anxious
to meet a man of ruling position and at
the same time what made the ablest head
of the administration to come in close
touch with an unknown personality who
had no worldly ambition? The Emperor
of Orissa had extended his province to
the north-bank of the river Krishna, and
Rai Ramananda was the Governor of
East and West Godavari. The Ascetic
was Sri Krishna Chaitanya identical with
Krishna with His Consort
Varshabhanavi. The highest opinion was
given of Sri Ramananda by Vasudeva
Sarvabhauma Bhattacharya, who was
now an ardent devotee of Sri Chaitanya.
The Supreme Lord Sri Krishna Chaitanya
was eager to meet Rai Ramananda who
also at the same time cherished an
unknown hope of coming in touch with
the All-loving Transcendental Entity of Sri
Krishna.
Sri Chaitanya recognised Rai
Ramananda who also, catching sight of
a young and handsome Sanyasi, made
his obesiance as a religious Hindu prince
is expected to do. Sri Chaitanya
embraced him reciting Name Krishna
and was overcome with emotion. The
Vedic Brahmins, who were ritualists,
were amazed to find the Sanyasi coming
into contact with a person of lower caste,
LORD SRI CHAITANYA-RAMANANDA
Srimad Bhakti Vilas Tirtha Goswami Maharaj
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though of high position. In response to
Sri Chaitanyas enquires, Sri Rai
Ramananda shouted, I am that
unworthy servitor, a shudra and most
unfortunate. But it is the unbounded
mercyof Pandit Sarvabhauma that has
induced You to extend Your love to an
unworthy object like me. You are
debarred by the injunctions of Vedas to
see me and touch me which You have
ignored owng to your boundless mercy
to me. But I see You do not care for
this. The Vedic Brahmins are now
observed showing their changed
mentality and are found to chant the
Name of Krishna.
Sri Chaitanya was invited by a
Brahmin to his house on the Godavari.
In the evening Rai Ramananda
accompained by a single attendant,
incognito met Sri Chaitanya at the house
of His host and after the exchange of
mutual courtesies, they started a
discourse which lasted throughout the
night. Sri Chaitanya enquired into the
philosophy, doctrine and mysteries of
love of Sri Radha-Krishna, its object and
how this could be attained. To these
questions Sri Ramananda answered
readily.
Sri Chaitanya enquired and asked
him to cite the verses dealing with the
goal of our activities, Ramananda
answered:
1. Service to Vishnu is rendered by
performing the respective duties of an
individual. Vishnu is pleased by the
performance of ritualistc duties by a
person according to his particular status
and his particular condition in the four-
fold classification of society.
(Varnashrama dharma) (Vishnu Purana)
2. Surrender to Me everything as
to whatever you want to do, whatever
you want to eat, whatever you want to
offer Me in your ritualistic performances,
whatever you are to bestow to others
and whatever austerities you want to
practice. (Gita.IX.27)
3. I call upon you to rely on Me
leaving aside all sorts of virtuous
activities, even so you will be relieved
from the effects of sin and will not have
to repent for doing so. (Gita XVIII.67)
4. When a person, set free from
limited entities, is found to be in an
undistrubed mood where no want is felt,
neither any passionate desire to
aggrandise himself; in that case he sees
equality in the phenonmenal world and
thereby avails the opportunity of a higher
standard of devotion (Gita. XVIII.54).
5. Empiric knowledge should be
thoroughly abandoned, we should
follow by our body, mind and word
whatever passes fom the lips of a devotee
concerning the trancendental narratives;
whatever be our position, the
unchallenging mood to listen to
discourses permits us to cross over the
insurmountable attitude of ignorance by
practising a submissive attitude.
(Bh.X.14.3)
Of all these five progressive
references of approaching and serving
the Personality of God-head, Sri
Chaitanya admitted the non-empiric fifth
proposition which is free from all sorts
of foreign conception mixed up with the
activity of animation. These different
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stages lead to dharma, artha, kama and
moksha which are not considered the
function of the unalloyed soul who has
the innate quality of eternity, knowledge
and bliss combined. The fruitive results
are but temporal allurements; whereas
desertion of the same by dispelling all
ignorance due to phenomena is
considered to be efficacious in dismissing
the temporal manifestations.
Determination of self should not be mixed
in any of the conceptions of physical or
astral entity and the object of devotion
should not be restricted to any exoteric
or esoteric phenomena.
The Supreme Lord admits the claim
of devotion against the non-loving
substratum of clouded and unclouded
gains which are, in other words,
rapturous and void of love. Ramananda
in subscribing to the loving nature of
devotion, explained the gradual increase
of felicity and exhibited the glaring phase
of pure service to the Personality of
Godhead as the most interesting piece
of function now lying in a dormant
condition. But the temporal activity can
have the permanent function of the loving
attitude, if directed towards the All-Love
Krishna Who is the Lord of all lords, the
Fountain-head of all sounds and all
aspects of sight, the Creator of spiritual
and mundane representations, the very
Centre of all sensuous activities and the
Object of all manifestive phenomena. He
is the Efficient and Material cause of
every manifestation and all noumena.
Infinite potencies are inherent in Him and
the potencies are set to work by being
emanated from the sole Foundation-head.
He is the essence and flavour of all
smelling activity of an enjoyer. The
sentient creation is nothing but a wrapper
of the transcendental senses inherent in
all spiritual atoms known as jivas. They
are adaptable as predominated agents of
the predominating aspects of Krishna and
other representative aspects of the
Eternal Fountain-head are His non-
distinctive manifestations to help the
atomic spiritual parts of His borderline
potency i.e. the jiva.
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 by an analogy may be described as
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 having a service to
Krishna and this is the exchanged value
to secure in return for the ripe and soft
relishing quality of Krishnas Devotion
and this shoud be secured at all costs
when it could be had. Such a disposition
is incompatible with earned fortunes.
This is spoken of as the base of Prema-
Bhakti.
Ramananda, being further asked to
subjoin the Fullest Reciprocity of
Madhura Rasa, advanced to delineate
the Counter Reciprocal Moiety of the
whole by fixing the object in Sri Radha.
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The highest step of devotion is displayed
in serving the Pair and in utilising the full
independence of the servitor in respect
of the cause of the predominating Aspect
of the counterwhole by associating
oneself in Her company. Ramananda
was found to describe the situation of the
Paraphernalia and the transcendental
duties congenial to confidential service
of attending maids of Sri Radha which
completed the full narration of the
manifestive position of the Amorous Pair.
Several nights were spent in
different discourses. The first and most
famous dealing with the whole system of
Gaudiya Vaishnava Doctrine was
compared with and constrasted to
Karma, and Jnana. Other topics were
the different forms of devotion; Krishna
is the Supreme God of Divine Love and
Romance in union with His consorts; the
supreme consummation of the blissful
aspect of His swarupa-shakti, the head
of three principal shakties of the
Absolute. The Great Truths of the
dialogue are implicit in the causeless and
spontaneous, love of Krishna, not
actuated by any reference to the selfish
wishes of the devotees themselves, nor
due to the rules or commands of the
scriptures and owing nothing to gratitude
and normal obligation. The discourse of
the second night embodied mottos
concerning the Vaishnavite conception of
learning, happiness, sorrow, song, music,
salvation, the place or residence, etc. Sri
Chaitanya is said to have revealed to Rai
Ramananda His Divine United form of
Radha-Krishna. As the consequence of
this continued intercourse, Ramananda
grew indifferent to the splendour of his
life as Governor and to his great wealth
and was exceedingly sad at the thought
of separtion from the Lord Who left on
the eleventh day.
Sri Krishna Samkirtana yields Krishna Prema
Sri Krishna Nama Samkirtana is the most potent, important, and the
highest means of attaing Krishna Prema like a Mantra, imbued with the
power of attraction, attracting its desired object, obtainable with great
difficulty, even from a great distance.
Hearing the auspicious Accounts and Deeds of Sri Krishna and His
Descents, an aspirant, unabashed, should move about in this world, alone,
singing His Songs, and Names suggestive of His Pastimes.
That ardent devotee, who thus moves about unabashed, singing aloud
His Songs and Names dear to him, gaining intense attachment therein, with
his heart melted with Krishna Prema, and beng oblivious of the society,
laughs loudly, a moment later weeps, then shouts, and dances like one
possesed with rapturous joy.
S
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PERSONALITY OF SRI KRISHNA-CHAITANYA
Srimad Bhakti Hridaya Bon Deva Goswami Maharaj
Friends,
The career of Sri Chaitanya may be
identified with his teachings, in conformity
with his own dictum that no one can be a
preacher of religion who does not act up
to his own teaching. His career is a
constant search of God in the
overwhelming anguish of separation from
his Divine Beloved. This is the basic note
and it becomes explicit from the time of
his initiation into spiritual life in his
eighteenth year. It reaches its climax in
the twelve cocluding years of his career.
His career is considered by his followers
to be identical with Sri Krishna. The
doctrine to which this consideration leads
is that God alone confers his own
distinctive service in the process of
serving Himself. This also constitutes the
personality of the All-pervasive God-
Vishnu-in concrete form. In other words,
the activities of Sri Chaitanya are realised
as belonging to the plane of positive
transcedendence. His career cannot be
correctly described, nor fully understood,
by those who have not transcended the
physical and mental planes by submitting
to a regualr course of spiritual training
under the expert guidance of a true Guru.
As the real significance of his career
(Lecture delivered at the Guild of the Young Clergy at Bolton
near Manchester in England, in December 1933. Swamiji was
accompained by Honble Marshall Brooks of Tarporley in Barkshire,
England, brother-in-law of Earl of Willingdon, the Viceroy of India. The
Bishop of Manchester presided)
becomes apparent to the enlightened
soul, it is necessary and important to make
a scientific study of the accounts of his
career penned by his inspired followers.
The personality and career of all
prophets are regarded by their followers
as the concrete criterion of their
respective teachings. This imparts to
their teaching a quality of living interest
by bringing them within the scope of
historical treatment. In the case of the
career of Sri Chaitanya this interest is fully
retained in its original essence by the
literary labours of a group of enlightened
writers who strictly adhere to their
realisation of the transcendental, and help
their readers to check any tendency
towards a wrong historical judgment.
The teaching of Sri Chaitanya
should, therefore, be approached from
the point of view of his personality and
career. By following this method the
reader will avoid the supposition that Sri
Chaitanyas teachings refer to the
experience of an unspiritual life led by
the people of this world. This is the only
way to understand the spiritual meaning
of his career and teaching.
It is not possible to have any
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conscious dealings with God on our own
terms. There is a body of opinion that it
is not, therefore, necessary to seek for
such communion, that the Quest of God
is useless. The absence of harmony in
this world is thus accepted as an
immutable fact by those who are
opposed on principle to the Personaity
and initiative of God. It is also feared
that this world ceases to function if its
discords were completely eliminated.
The Non-absolutist is a mundane
Positivist. The modern scientific mind is
practically in sympathy with him.
But it is not practicable to shut our
eyes to the existence of evils in this world
and to refrain from all attempts to cure
them effectively. This ethical need is not
satisfied with the status quo. The
ethical instinct is in favour of purposeful
actvityin the higher sense, and ethics in
its turn leads to the quest of the Absolute.
Unless a person is deeply ethical he has
no need to think comprehenively about
the problem of evil. He can also never
be fully interestd in the establishment of
a state of real harmony.
It is possible to seek for harmony
without being a dreamer or idealist. Plato
and Aristotle do not exhaust between
them the resources of human endeavour.
The Scriptures of India present us with a
definite conception of the personality of
God with an eternal active initiative in the
affairs of men. The Greek idea did not
rise to the necessity of this conception.
Neither Plato nor Aristotle ever
suspected the possibility of a method of
quest that is neither positive in the worldly
sense, nor idealistic. If the Absolute is
always taking the initiative it becomes
necessary to take cognisance of this
basic fact of our existence.
The path of the Srutis (the path of
listening to) of the Indo-Aryan theology
has not yet been adequately considered
by the scientific thinkers of the West. It
is so different from all current methods
that it is liable to be regarded as almost
puerile unless one is prepared to undergo
a complete reversal of ones accustomed
mode of thinking on the subject of the
Absolute. It is often heard even of
cultured persons that they talk slightly of
the doctrine of the Descent of
transcendence by relying on the wrong
views of the worldly scholars. It is,
therefore, necessary to take the subject
out of the hands of persons who are by
temperament and training prejudiced
against its very necessity.
The Absolute is self-contained. He
does not stand in need of any help from
His exponents even for His descent to
the mudane pane. The whole credit of
the process belongs entirely to the
Absolute. His so-called exponents
receive from Him their power of
becoming the medium of communication.
This is the root of the process. All literary
exponents of the Scriptures of India,
especially in these days, do not always
possess the humility of spirit that is
necessary to accept mediums of divine
communication.
The personality of Sri Chaitanya
reveals to us the Medium as identical
with the Word. God is ultimately his own
Medium of Appearance. The Samskrit
language is a product of the deluding
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potency of God in the same way as any
other language of the world. The Word
is not any language of this world. In this
sense the Samskritists are not in a better
position than those who are entirely
ignorant of that language, for
understanding the subject-matter of the
scriptures of India. The misinformed
Samskritist is in a worse position in this
respect than the others, because he may
be more disposed to rely on the
resources of mundane scholarship for
arriving at the Truth. But this is not the
path of the Sruties or the Upanishads,
which lies in the preceptorial order.
The only path is that of listening to
the discourses about God that have been
recorded in the scriptural literature. It
is, however, also forbidden by the
scriptures of the Hindus, to listen to those
discourses from the lips of any person
who is not a Sadhu. We are enjoined to
listen to the words of a Sadhu by the
method of unconditional submission to
the Word of a Sadhu as well as to medium
of His descent. The medium is not less
divine than the Word. But this part of
the doctrine was never before given to
the world in its elaborate form as we have
it now. The personality of Sri Chaitanya
has revealed the Divinity of the function
of the Medium.
The complaint is sometimes heared
from otherwise well-informed quarters
that Chaitanya has not left to us any
detailed exposition of his doctrine written
by himself as has been done by almost
all the famous Teachers of the eternal
function of the soul. There is a very good
reason why Sri Chaitanya did not write
any book. He put all stress on the
personality of the Sadhu or the Medium.
The Sadhu is the only reality accessible
to the people of this world. The
Scriptures themselves possess at best a
derivative spiritual value. Sri Chaitanya,
although he was reputed to be the greatest
scholar of his time, did not place any great
emphasis on the study of the Scriptures
as the method to be followed in the quest
of God. The method that he
promulgated is known as Samkirtana,
which means literally singing the Word
or Name of Krishna in the company of
Sadhus.
The form of worship of God that is
available to the people of this world is
that of Samkirtana. God is to be served
in the form of the Word. The Word
manifests its appearance on the lips of
the Sadhu. The Word manifests its
descent in the form of mundane language
into the fleshly ear of persons whose
souls ear is shut against it. The
perforation of the fleshly ear has to be
effected before a person is in a position
to listen with his souls ear to the
transcendental Name as God is. This
perfection is effected also by the power
of the Word appearing on the lips of the
Sadhu. The method of Samkirtana,
therefore, reveals the function of the
Sadhu in its least ambiguous and only
accessible form. The Scriptures have
not escaped their exploitation by non-
sadhus for non-spiritual purposes. They
are intended to be studied by those who
are afflicted with the mistaken hankering
for mundane scholarship. In order to
cure this evil propensity the study of the
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Scriptures at the feet of the Sadhu was
prescribed as a punitive but remedial
activity. It is not necessary for any person
to study the Sastras separately in the
manner analogous to that the students
of this world for attaining a knowledge
of the Truth. The chanting of the Word
is accompanied by the automatic
manifestation of the perfect knowledge
of God that is declared in a symbolic form
by the Scriptures.
Sri Chaitanya acted the part of the
greatest of Sadhu, viz., the part of Sri
Radha. The greatness of the Spiritual
Masters have no literary or other forms
of worldly ambition. It is not empty
words that have been written by the
followers of Sri Chaitanya when they
apologise for recording the activities of
Sri Chaitanya, lest those records might
be misunderstood. They wrote by the
express Command of God. They
accordingly always write only in praise
of the Word.
According to Sri Chaitanya, that
Word, as object of worship, is Sri
Krishna. The records of the Scriptures
in their living form are the Body of the
Divinity. They are simultaneously the
Object of worship as well as the
worshipper or teacher of worship. As
teacher of worship the word is nearer to
humanity. The scriptural records are only
a part of the Whole. Sri Chaitanya is
not merely the living form of the records
of the Scripturs, but he also exceeds all
records. It is very difficult for the literary
pedant to open his heart fully to receive
the Whole Truth in preference to his
mistaken views imbibed by the study of
the scriptual literature in the light of
cramped and perverted understanding.
The scriptural records enshrine the
Archa or symbolic Image of the Word
as spoken Sound. The Sound is the
Absolute Entity. The record is the symbol
of the transcendental Sound. Listening
to and chanting of the Name are direct
service of God. The service is not
available except by the causeless grace
of the pure devotee on whose lips alone
the Word manifests its appearance. The
spiritual nature of this process is also
entirely hidden from the understanding of
persons who are not blessed by the
mercy of the Sadhu. The transcendental
epistemological circle is completed by the
personality of the Sadhu.
The scriptures have to be studied
at the feet of the Sadhu. They can be
studied only by those who are permitted
to study them. This raises the interesting
point as to the relationship of our
dedicated mundane activities to the
substantive spiritual service that is
performed by the soul in the
unconditioned state.
The study of the Scriptures may be
practised as dedicated activity, or for the
satisfaction of our mental and physical
needs. The result obtained by the former
method will be spiritual. The latter method
will lead to wrong views about spiritual
entities treated in the scriptures. It is very
difficult to get rid of ones wrong
impressions when they have once been
formed by a study of the scriptures in the
ordinary way.
It is very difficult for a person who
is, mundanely speaking, well versed in
the scriptural literature to admit even to
himself his complete ignorance of the
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subject-matter treated in the Scriptures.
But unless a person is willing to learn
everything from the lips of the Sadhu, he
is not eligible by the scriptural tests for
spiritual enlightenment. Even when this
principle is intellectually admitted by a
scriptural scholar he cannot in practice
avoid being prejudiced in favour of his
previously formed literary conclusions.
He has to go through the process of
unlearning for the attainment of that
perfect openness of submissive judgment
that is the prerequisite of spiritual
pupilage. The pupilage can only begin
thereafter.
The conclusions reached by a
person who studies the Scriptures by the
method of complete submission at the
feet of the Spiritual Teachers point to
Sambandha Jnana or knowledge of
ones relationship with God. The actual
realisation of this relationship is
accompanied by the true knowledge of
such relationship. As a matter of fact
there is no such difference, as between
cause and effect, between the
knowledge of relationship and practice
of the same. In proportion as such
relationship is actually practised, the
knowledge is perfected. Such is the
nature of the positive spiritual function
which is individual.
The study of the Scriptures cannot
lead to the realisation of ones spiritual
relationship with God. There is no
reason why it should do so. But if this
relationship is not realised, nothing has
been really gained by such study. If the
Scriptures are studied under instructions
of the Spiritual Preceptor, such study
becomes thereby the practice of service
by the devotee to God. As the devotee
is a perfect medium the study permitted
by him is permitted by God. It is for this
reason that the result of such study tends
to spiritual enlightenment as its
concomitant included aspect.
When Sri Krishna manifested his
Birth in the prison of King Kamsa in his
Four-armed Form, Sri Devaki, His
Mother, confessed to the Divine Baby
that all people of this world would scoff
at the idea that the Absolute Sri Krishna
has been born as her Son; and she,
therefore, prayed that He should not
disclose his Divine Form to any other
person for her sake. The Scriptures
forbid us to divulge our individual spiritual
experience to those who are sure to
receive such communication with
suspicion. The Scriptures, i.e., the
Vedas, the Brahmanas, the Upanishadas,
Puranas do not teach us to conceal the
Truth but to preach Him, with due
consideration for the status of the
congregation. Those who are vain
enough to imagine that they can measure
the greatness of Sri Chaitanya by
comparing Him with the famous Acharyas
or Teachers who have recorded their
teaching in their priceless works for the
good of humanity are likely to be
disappointed on making the discovery
that he wrote no books of any
description. But his career was the
subject-matter of a large body of records
that were penned in his time and
subsequently by a group of his devotees.
Sri Rupa and Sri Sanatana
Goswamins, who were living in
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Vrindavana, indeed, wrote almost
exclusively about Sri Krishna. They were
employed to record the teaching of the
Supreme Lord. Sri Chaitanya taught the
people of this world how Sri Krishna is
served by Sri Radha, His Divine
Counterpart or Consort. The Vrindavana
Goswamins have accordingly treated of
the personality of Sri Krishna. They
devoted themselves to treat the Divine
Personality of Sri Krishna as the object
of relaitonship as practice of relationship
and as love. They described the
personality of Sri Radha in greater detail
than even that of Sri Krishna. The
Goswamins were associated counter-
parts of Sri Chaitanya, through whom he
manifested his teaching of the service of
Sri Krishna, in the form of literary
compositions.
Another group of his associates put
into writing his own personality. These
records are no less important than the
books written by the Goswamins about
Sri Krishna. The personality of Sri
Chaitanya can alone give us the real clue
to that of Sri Krishna. The personality
of Sri Chaitanya is identical with his
teaching, and his teaching reveals the
personality of Sri Krishna. But it is
nevertheless possible for even
conditioned soul to understand the
personality of Sri Chaitanya. It is never
possible for any conditioned soul not to
misunderstand the personality of Sri
Chaitanya. Therefore, the subject-
matter of the second group of writers is
alone really accessible to the conditioned
souls of this world.
But the personality of Sri Chaitanya
has also been unnecessarily misundertood
and misrepresented by both professed
and misguided opponents of his teachings.
It is impossible for any person really to
misunderstand the career of Sri
Chaitanya as narrated by his associates
and genuine followers. But although it is
not possible to misunderstand the
account of Sri Chaitanyas activities
preserved in the genuine records, it is
nevertheless very rarely, indeed, that any
person is truly inclined to follow the life
of devotion that is exemplified by the
career of Sri Chaitanya and his
associates.
This serving inclination can also be
produced only by listening to the
narratives of his career from the lips of
pure devotees by the method of
submission. The career of Sri Chaitanya
has been comprehensibly described in
two complementary works viz. Sri
Chaitanya Bhagavata by Thakur
Vrindavanadasa and Sri Chaitanya
Charitamrita by Srila Krishnadasa
Kaviraja Goswami.
So far I have attempted to show that
Sri Chaitanya should not be classed with
the intellectual heroes of this world.
Intellectualism represents a department
of the perverse activity of the soul in the
conditioned state. The career of Sri
Chaitanya provides the only remedy for
this delusion of ineffectualism.
But Sri Chaitanya was also not
subject to emotionalism. He displayed
the acme of the true aesthetic activity. But
those activities have no relation to objects
or experience of this world which are the
source of the aesthetic inspiration of poets
and artists of this world. It is for this
reason that the ordinary artistic
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temperament fails utterly to appreciate
the truly aesthetic performances of the
Supreme Lord. That which ministers to
the gratification of the senses of Krishna
lies beyond the scope of the sensuous
range of conditioned souls. The
transcendental aesthetics of the conduct
of Sri Chaitanya is the cure for the malady
of mundane emotionalism of every
description.
Mundane intellectualism and
mundane emotionalism are, however,
perversions of the corresponding spiritual
aptitudes. Mere abstention from
intellectualism and emotionalism does
not cure one of these weaknesses by
annihilating the corresponding spiritual
aptitudes. Yet this suicidal goal is the
ideal of deluded asceticism. Neither the
epicure nor the stoic nor any admixture
of the two can satisfy the yearning of the
pure soul. Pleasure and pain, knowledge
and ignorance of this world are alike
useless for the purpose of the soul.
These experiences belong to the
mundane plane which is foreign to the
essence of the soul.
We have been put in our present
unnatural position by our utter
forgetfulness of the personality of God.
In the attempt to get back to our normal
state we sometimes profess to follow the
teachings of the Scriptures. But our want
of knowledge of the nature of the
personality of God makes it impossible
for us to understand the spiritual contents
of the Scriptures. We nevertheless often
choose to suppose that we really
understand the message. It is only the
sadhu who is in a position to disabuse us
of our so-called religious views by
enabling us to approach the Divine
Personality as He is.
But we are also liable to
misunderstand the personality of the
sadhu even when we are afforded the
opportunity of actually listening to his
words. Unless, however, it is possible
for us to understand the attitude that must
be adopted by us for learning the Truth
from the lips of the sadhu we can have
no other way of regaining our unalloyed
spiritual state. We cannot present the
right attitude towards the genuine
Spiritual Teacher until we have a true
knowledge of his spiritual personality.
The career of Sri Chaitanya can help us
to understand the spiritual personality of
the pure devotee. The narratives of his
career, indeed, concentrate on this vital
issue.
It is really a question of being
enabled to know ourselves. Our souls
are not physical or mental entities. But
we have at present apparently no
available means of understanding what
we really are. The nature of the soul
passes all human understanding. It is not
possible to understand the spiritual nature
of the soul except as the personality of
the sadhu. The personality of Sri
Chaitanya is the divine archtype of the
personality of the devotee of God in his
fullest and unambiguous manifestation.
The personalityof Sri Chaitanya thus
supplies ultimate clue to the meaning of
the Scriptures which teach us to realise
the eternal function of our souls by serving
the sadhus. The service of the sadhus is
not practicable if we willfully ignore or
misunderstand the personality of the
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sadhu. All misunderstanding on the
subject could fully be removed if we
could realise that to serve the sadhu is
identical with serving the Absolute. The
identity of the Absolute Personality with
that of His servitors is represented by
the Personality of Sri Chaitanya. In
describing the personality of Chaitanya
the sadhu is really employed in supplying
us with an account of the spiritual
personality of ourselves at the sources.
As a matter of fact the principles of
personality is the one abiding verity in
every position. Everything else is futile.
It is necessary to grasp this fact in
some detail. The personality of God is
not devoid of the relative reference to
Himself. This is the principle of quality
in the One Indivisible Person. The
reciprocity inside the single personality
is, however, the exclusive nature of the
Absolute. The reciprocal side of His
personality is both Medium as well as
the Reciprocals of His Manifestation to
Himself. Sri Chaitanya, the Reciprocal
side, does not appear in the individualistic
position. The Reciprocal side in his case
is the whole entity turned inside out, if
one may use such an expression in regard
to the integer.
The reciprocal divine personality
also eternally appears as an individual
alongside the Integer. This does not
make the Integer lose his reciprocal side.
The Manifestation to his reciprocals
through his reciprocals is simultaneously
an identity and a projection of the divine
personality.
This is nothing trivial except the
absence of the conscious realisation of
our reciprocal relationship to the
Absolute Integer. Every detail of the
Absolute in His Manifestation of the
principles of incorporated but real
reciprocity to Himself must, therefore,
be only means of self-revelation of all
individual reciprocals, through this
reference of identity with the Absolute.
The personality of Sri Chaitanya is
the source of all entitative individual
existence. His name, form, qualities and
entourage are pervertedly reflected to
our deluded understanding in the forms
of the entities of this world as perceived
by us through our senses. The question
of triviality is relevant only if it is applied
to the whole of this mundane experience.
The quarrels between the learned and
the ignorant, the trivial and the valuable
of this world are the hollow, unintelligible
shadows of the perfect activities of God
in the subjective reciprocation with
Himself and objectively in reciprocation
with the infinity of his real individual
reciprocals in the realm of God.
The spoken transcendental Sound
is the Divine Medium of communication
between conditioned and unconditioned
souls. In the form of the Word, God
communicates Himself most
unambigiously to the individual soul.
God is, of course, free to appear as
Name, Form, Quality, Activities or
Servitor. But the Name is the declared
mode of His appearance in this world.
It does not follow that it is the only truly
accessible mode to persons of all
conditions. Accordingly the Form,
Quality and Entourage of God, even
when They make their appearance in this
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world, can also be properly approached
only through the Word, and in the word.
If we cannot approach the
personality of God through His name, by
what other method is it feasible for us to
realise him? The gross body can, indeed,
be approached by the senses of sight and
touch. But the personality of God has
no physical body. The mind of a person
can be approached neither by the mind
nor by the physical senses. The physical
ear cannot approach the Name of
Krishna.
The Name of Krishna is a spiritual
Entity. It is identical with the personality
of Krishna. The impersonal conception
of personality makes a distinction
between the mind and body of a person
and the principle that underlies the
activities of both without sharing their
entities; but the defect of such a
conception consists in its intangibility. If
the mind and the body are taken away
from a person, it is not possible for us to
understand in any definite manner what
is left of that person. It is, of course,
possible and easy to change the name of
a person in this world without interferring
with him in any way. The name is, thus,
an unconnected part of a person in this
world. Why then we should suppose that
the name is identical with the person on
the spiritual plane?
This is no doubt the reason of our
great unwillingness to accept a doctrine
that is wholly opposed to our ordinary
experience. If we were allowed to act
in accordance with our experience we
would certainly prefer to approach the
divine mentally in an abstract way. The
method of the higher mathematics would
be considered as most suitable for such
a purpose. By symbolisation and
generalisation we succeed in getting rid
of obstacles of name, form, quality,
activity and environment of any thing of
this world that we wish to examine
thoroughly. It is not possible for us to try
to get at the truth of a thing of this world
only by concentrating on its isolated
aspects. If the thing in itself is neither
name, form, etc. it becomes necessary
to isolate it from these accidentals in order
to examine the substratum by the method
of concentration.
In the Yoga of Patanjali we
accordingly find that the student who is
willing to realise the nature of the
underlying substance is required to
cultivate the exclusive state (samadhi) in
which the mind is rendered perfectly
inactive, the assumption being that if the
soul or substance is not interfered with
by the accidentals, he can find his own
nature automatically.
But as a matter of fact it is not
possible to put aside our mental activity
in such an artificial manner. It can only
apparantly be made to cease. But it
continues to operate all the while with
increasing vigour on the sub-conscious
plane. The exclusiveness that is thus
produced resembles the state of
intoxication, and the experiences gained
during such state of enforced
exclusiveness are of the nature of
hallucinations that are produced by
intoxications.
The soul has to be approached by
the resources of the soul. The starting
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point in the process is the awakening of
the soul againt the obstructive activities
of the body and mind. This is possible
with the help of a really awakened soul.
The initiative must lie with the awakened
soul if the experiment is to be successful.
The difficulty is that it may not be possible
for the dormant soul to recognise or
accept the help of the awakened soul on
the spiritual plane. But this difficulty also
can be removed by the causeless active
help of the awakened soul becoming
available to the dormant soul.
But if the substratum or the soul is
really uncontaminated with the physical
and mental ingredients, how is it possible
to approach him positively with ones
body and mind while ones soul continues
to be dormant? The activity of the body
and the mind coincides with the dormant
state of the soul. The inhibition of mental
activity, that is sought to be effected by
physical and mental methods, is itself a
negative form of physical and mental
activity. It can, therefore, never lead to
natural awakening of the soul in and
through such activities. The soul can be
awakened only by the positive activity
of itself, or even of another soul towards
him.
The accidents of body and mind,
and the accident of these accidents in the
form of the name, must also have their
counterparts in the eternal substance or
the reality. This is so because there can
be nothing outside Reality. The body and
mind are not wholly unconnected with
the substratum, as is assumed by the
impersonalist view. Neither can we
accept any practical guidance from the
thorough-going negative thinker in our
endeavour to discover the positive
spiritual method. We should not
therefore, attach more importance to the
negative guesses of impersonalists
regarding the actual nature of the soul,
than to be statements of persons who
possess positive knowledge of the
Reality.
Our knowledge of this phenomenal
world is accumulated and extended with
the help of language. The kinder-garten-
system, that follows the method of
propagating knowledge with the help of
all the senses, does not aim at abolishing
the traditional method of learning from
books. The linguistic method take the
help of the articulated sound as well as
visual representation of the form of sound
by mean of the written line. But sound is
not dependent on line which forms only
subordinate illustrative and conservating
functions. The living factor in the process
is language. It is, therefore, no reversal
of the traditional method to have recourse
to the medium of language in our
endeavour to realise transcendence. The
words of the sadhu communicate to us
in symbolic form his realised experience
of transcendence. It is the best of all
available methods for such
communication. The process in this case
is not wholly negative. Thus words of the
sadhu even in their negative aspect must
always point to the positive, although to
us inconveivable, entities. For this
reason they cannot be wholly untrue.
The sadhu speaks about the name,
form, qualities, activities and realm of
God. It is not possible for us to
understand their meaning in the positive
sense until we have been equipped with
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the requisite spiritual faculties. For such
resuscitation of our dormant spiritual
faculties also cannot rely on any better
method than listening to his words.
In this world language is used in the
way that leads to untruth. The proper
names of the entities in this world do not
convey any real meaning. The general is
not contained in the particular. But if we
merely continue to move away from the
particular, how can we hope to come
back to it with increased knowledge?
The relation of unity to plurality is not
such that residual individual aspect should
be counted as of less importance. Such
a view destroys all possibility of bringing
the general under the particular. Yet this
must be the ultimate object of all
converging generalisations.
The use of language by the sadhu
is accordingly different both in its method
and purpose, from that of the people of
this world. The sadhu starts with the
proper name and seeks to derive other
particulars from this particular. He does
not try to take a partial view of his
function to the letters and words of his
language. He does not look upon sound
as a dead instrument. This is the initial
blunder of the linguists of the world.
Their neglect of particulars is examplified
by their neglect of sound which is to give
them there knowledge of the world and
all other knowledge, in this fullest
measure.
All the revealed scriptures propose
that the word is both instrument for
communication and acquisition of the
knowledge of things, as well as the entity
of the things themselves, the knowledge
of which is thus communicated and
realised. Why should it be considered
so impossible to believe this doctrine?
Why do we assume that the word and
the entity signified by the word must be
unconnected by any substative bond.
Transcendental epistemology, as we find
in the Scriptures, makes a distinction of
Sound. It tells us to approach things by
submitting to the initiative of the
enlightening potency of living Sound.
The eclipsing function leads to the
experience of dead material existence.
The name of God should be
allowed to draw the visual Form of God.
This Form is also audible to the ear that
does not want to dominate and thereby
to deaden itself against the initiative of
God in the form of the word. The
scriptures distinguish between mundane
sound and transcendental sound. The
dominating ear can receive only
mundane sound. The dominating voice
can utter ony dead words. These
functions take place on the plane of the
eclipsing potency. They are off the plane
of Reality. But never-theless Reality is
also only one. The eclipsing potency
does not exist apart from the Reality. It
is a particular function of the enlightening,
i.e., the substantive or Real Potency. But
the two things are also incompatible from
our point of view.
It is not possible to follow all these
details in the proper manner by the
negative method of exposition that alone
is at our disposal. The name alone can
help us to obtain a footing on the positive
plane of Reality. It will cost us nothing
to agree to accept the method. It does
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not involve the sacrifice or curtailment of
any rival principle to truth. This will be
realised if we agree to serve the Truth in
the positive manner.
The Scriptures in the form of the
Word draw the personality of God,Who
reserves the right of not being exposed
to the piece-meal dominating activity of
the human senses and mind. It is for this
reason that the office of the sadhu a
medium of communication for bringing
about the Descent of the word in the form
of the Sound, who can also be properly
served only by sadhu is absolutely
necessary to save us from depriving
ourselves of the study of the Scriptures
by the unskilful use of our faculties.
The personality of Sri Chaitanya has
been depicted by his devotees. There is
nothing ambiguous in their delineation of
the activities of Chaitanya. The only
difficulty is that we are not fully prepared
to study the narrative in the light supplied
by the writers. We always suppose that
we are better judges of the subject-matter
for our purpose than any body else. But
this is not so in the case of the conditioned
soul. He can not posses the true purpose
in studying such a narrative. He must,
therefore, submit to drive his purpose also
from the narrative itself. If he sincerely
tries to do so, he should find tht it is
impossible for him to understand most
things. He should not, therefore, the
mistaken conclusion that it is not possible
or necesary to try to understand the
whole position. This kind of despair is
responsible for the currency of imperfect
and misleading versions of the narrative.
The sadhu who is on the plane of
the absolute does not feel helpless in the
same way as the non-devotee. The
helplessness of the sadhu in the presence
of God is not an exhibition of his
ignorance of the Truth. It is a part of the
process of his central progressive
realisation of God in and through His
service. It is the substantive nature of
true humility. The helplessness of the
non-devotee is only his unsubmissiveness
and perversity.
Is is possible for the ordinary reader
not to regard the subject of this study as
an historical person? If the reader
approaches the subject of the narrative
as an historical person, can he be
expected to blame his own judgement
for this mistaken assumption instead of
rejecting Sri Chaitanyas claim to be
given an unbiased hearing through his
devotees? Sri Chaitanya is described
as having the form which exactly
resembles that of a human being. His
form is described in minute detail. The
method of these writers is to record
everything about Sri Chaitanya that
comes within their recollection.
The personal appearance has very
much to do with the personality of God.
Certain things about the Name has
already been told here. The name is
identical with His Form in the case of
God. The Form implies contour of body,
width and height of the body, colour of
the body, limbs of the body substance
of the body, expression of the eyes, face
etc. These can be perceived directly only
by the eyes. These particulars are
described in the narrative by means of
language. When therefore it is said that
the Name is identical with the form, it
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means that the ear which can hear the
name, can also percieve the Form. It
also means that the ear can see the Form
only by trying to hear the Form of God
by looking at Him even when He
appears in His apparently visible Form
in this world.
Such statements should not be
considered as opposed to all ordinary
experience. What is our ordinary
conception of personality? Do we leave
out all reference to the physical
appearance from our idea of personality?
There would then be no personality if it
were also properly applicable only to
personality. Individuality has, however,
reference to the difference between one
entity and another. But personality has
reference to the whole position of the
individual.
But in this world personality is
mainly connected with conduct and
character. It is by no means completely
identified with the name. Thus the whole
of an individual entity is not equally
brought under the principle of
personality. Emphais is laid not only upon
the possession of conscious initiative but
of a clear purpose in every respect. The
scriptures declare that the Name of God
is identical with the Personality of God
and is also more easily approachable than
even the visible Form of God.
But the name of God is also the
possessor of power. It never appears
unattended by power . The power of
the Name is also a person. The sadhu is
such a person. Therefore the Name
always appears on the lips of the sadhu.
The name also appears in the records of
the scriputres. But in the scriptures the
Name does not possess the Form of the
Sound. In the records the symbol of His
Form is visible to the eye. The eye
cannot see the Form of God nor
communicate Him to the ear. The proper
sequence of the process is reversed when
we try to approach God by the study of
the records instead of by listening to
theWord in the Form of Sound from the
lips of the sadhu.
The name of Sri Krishna Chaitanya
is identical with His personality. It is
possible for one to approach the Name
of Sri Chaitanya even in ones
conditioned state. The Name of Krishna
can be approached through the person
as Sri Krishna. But the personality of
Sri Chaitanya corresponds also to his
function as the servant of Sri Krishna.
The personality of Sri Chaitanya is not
separate entity different from the entity
of Sri Krishna. The personality of Sri
Chaitanya is the complementary factor
of the same person. Sri Krishna includes
His servant. The Form of God as Master
includes that of His servant. God is also
never servant of any person. But He is
the only Master of all other persons.
It is therefore, necessary to be
cautious in approaching the personality
of Sri Chaitanya. He must not be
regarded as an individual soul. He should
not also be considered to be anything else
than Krishna. The role of His servant
belongs eternally to Krishna as the
Absolute. In Him, the servant is identical
with the master, and in approaching Him
as the servant we must not cease to
remember that He is also the master. If
one tries to approach Him only as the
servant of Krishna, he commits the
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mistakes of ignoring his personality as
Master. This is the only caution that it is
necessary to practise by those who wish
to follow the teachings of Sri Chaitanya
as recorded by His associates and
followers.
The objection to our acceptance of
an historical personage is not
insurmountable. Why should not one
object to be instructed by any one else
except God? When we approach the
devotee of God, to be instructed about
God, we do so with the conviction that
God Himself teaches us through the
mouth of His devotee. But at the same
time we do not consider the devotee to
be the same person as God. We regard
the devotee as the medium of the divine
message to us. But the question as to
the nature of the personality of the
devotee should also engage our most
serious attention. It is necessary to be
acquainted with the nature of the
personality of the devotee for the reason
that every person is not a transperant
medium of communication of the Truth
to conditioned souls. But it is also
impossible to recognise the transparent
medium by the resources of ones
conditioned state. In order that all
conditioned soul may be eligible to
distinguish rightly between the
transparent and opaque mediums Sri
Chaitanya himself appeared in this world
in his eternal divine form and role of his
own servant or of the perfect devotee.
It is never possible for any one to
approach God except through His
devotees. So that devotee is both distinct
and non-different from the personality of
the Divinity.
The personality of Sri Chaitanya has
accordingly been declared by his
devotees as being identical with the
teaching of the Scriptures. His
personality is nevertheless primarily the
personality of the best of His servants.
Those, therefore, who see to approach
him as the Master who is also not servant
commit an offence no less serious than
those who regard him as servant who is
also not the Master. The proper manner
of approaching him is to regard him as
the Master revealing his personality of
servant, in order to accept our services
as his servants in his own form of servant.
The name of God is the only spiritual
entity that can help us in acquiring actual
contact with the transcendence. This
truth is presented to us as the personality
of Sri Chaitanya. His career is a search
for the Absolute on the lines of the
teachings of the Scriptures. This is no
hypothetical search as is practised with
barren philosophies by a misapplication
of the scientific method. The Supreme
Lord reveals to us the spiritual
personality of His devotee who is the
eternal seeker of His Service. This
function can be understood ony in terms
of personality in very principle of
personality by impersonal predilections
engendered by our long experience of
the unwholesome perverted shadow of
the Real personality of God. The
personality of Sri Chaitanya is the
combination of the Real Personality of
God and His dearest servant.
S
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An inquirer may put some questions
as to how Lord Krishna can be
desginated as kind and merciful God to
all sentient beings? He has killed so many
demons and kings which is a historical
fact. Our Lord, in Whom we are to take
refuge and render loving services to Him,
must always be kind and merciful to all
without any distinction. But we see He
is kind to some and the killer of many: so
how is He described in Shastras as the
ocean of mercy and why has He created
the universe consisting of all sentient and
insentient beings and does not prevent
them from committing sins and sufferings?
Is there any selfishness or evil intentions
in all His doings or what?
To clear these doubts we request
the questioner to be a bit patient and give
us a little time to explain properly as the
points are somewhat difficult ones.
In the question there are two main
problems to be solved. The first one is
how can Lord Krishna, Who has Himsef
killed and been the Instigator in killing so
many people, be accepted as All
Merciful? The other problem is, why
God has created the universe and having
done so, why does He not prevent us
from committing sins and make us happy
and protect us from all misteries and
calamities? If it is answered that He has
created all things for His own pleasure,
then is it not utter selfishness or cruelty
that for His own pleasure, all creatures
PROBLEM OF EVIL
Srimad Nitaias Brahmachari
should suffer from endless tribulations?
Now we reply, The Supreme Lord
Sri Krishna is really very kind to all and
there is not the slightest mercilessness or
the smell of cruelty in His all kind and all
merciful Divine Personality and Activities.
The Supreme Lord Sri Krishna being
Svarat Transcendental Autocrat
(Bh.I.1.1) and being beyond our
conception and perception, He cannot
be the subject of our criticism. However,
to clear the misgivings of our friend, we
shall discuss about His infinite kindness
and unselfishness. A person who does
not require anybodys help to fulfil his
desires or derive happiness and has no
wants of any kind cannot be and need
not be selfish and cruel. Lord Krishna
being Bhagavan (Possessor of six Divine
Powers) and also eternally self-
contented does not require at all to be
selfish and cruel as limited human beings
do. It is only those who have got desires
and wants unfulfilld who are consciously
or unconsciously, willynilly, selfish and
cruel because they being defective,
fettered beings, cannot fulfil their desires
and wants without being cruel and
oppressive to others.
Whatever Lord Krishna has done
and got done in His descended Pastimes,
i.e., visibly on this earth, every action,
every utterance of word and every
movement of His is only for the real good
of others; even His very desire to multiply
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and become many is nothing but kindness
towards Jivas.
I shall become the many said the
Lord, and brought forth the universe
through Prakriti which itself is a great
kindness to all Jivas. (Tadaikshata bahu
sya ... ... Ch.U.6.2.3)
Where is kindness there? Jivas are
the atomic parts of the Lords Jiva
Potency and are given free will and liberty
by Him. They are lower in status than
the internal spiritual potency (Yoga
Maya) and higher than the deluding
potency (Maha Maya) of the Lord.
These infinitesimal parts of the Lords
intermediate Jiva potency have got the
innate susceptibility to become
subservients of both Yoga Maya and
Maha Maya. When they become
subservient to Maha Maya they undergo
endless miseries in different lives and
when they fortunately get an opportunity
to avail of the subserviency to Yoga
Maya, the spiritual potency of the Lord,
they eternally experience Divine Bliss in
the Transcendental Realm of the Supreme
Lord, rendering unalloyed loving services
to Him. Taking a Jiva from his Tatastha
(intermediate) position to His eternal
plane, through His Chit potency (Yoga
Maya), from where souls do not return
any more to this temporal atmosphere
as their capability of undergoing
subserviency to Maha Maya vanishes for
good, is really the greatest kindness of
the Lord towards the Jivas. The Lord
also does not remain indifferent to His
created souls after creating them but He
kindly manifests Himself on the earth in
His different divine forms to give a chance
to the Jivas of getting His own eternal
service under the subserviency of Yoga
Maya, the enlightening potency. But the
Lord never interferes with the Jivas free
will and liberty gifted by Himself.
Some of the created souls after their
coming into being, directly go to the Lotus
Feet of the Supreme Lord and render
eternal service to Him in His spiritual
Abode; they are called ever free souls.
But those who misuse their free will and
turn their faces towards the deluding
potency of the Lord become averse to
Him and get entangled by her threefold
qualities, ignorantly consider themselves
to be doers and enjoyers, suffer for ever
under her subserviency till they get
purified, come to their sense and search
Divine Shelter penitently. This deluding
potency of the Lord who punishes the
self-forgotten Jivas for their crimethe
forgetfulness of God, acts according to
the Divine will of the Lord, and it is
nothing but His kindness towards us as
He kindly directs His Maya potency to
punish us till we remember and turn our
faces towards Him.
Though the Supreme Lord can
make, if he wills, all the entangled souls,
His devoted servants in a moment, He
does not do so, because He does not
interfere with the free will He has given
to Jivas. He teaches them their real
nature, fundamental duty, eternal function,
and prefers to revert them to their original
reinstated eternal position, as His willing
servant or loving associates. Otherwise
by Whose mere Will the innumerable
worlds are being again and again
created, preserved and destroyed, can
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He not in a moment make all Jivas
believers of Him? Certainly, He can as
there is nothing impossible for Him. The
only reason is, that the Lord has created
us as spirit, and therefore, superior to
matter (inaniminate things), he has also
given us the great gift-free will and He
does not want to interfere with that,
though He can, because all beauty lies in
willing and spontaneous loving service.
The rarest opportunity given to Jivas
by the Lord is eligibility to obtain the most
precious wealth Divine Love (Prema)
which cannot be compared with anything
mundane. As we have been created by
the Lord through His marginal energy of
Tatastha Shakti, and as we are given
free will and our position being in
between the spiritual and the material
worlds, we are at liberty to exercise our
God-given free will in either way, to enter
either the spiritual world-Vaikuntha; or
this mundane world, according to our
own choice. Those who have chosen to
go to the spiritual world are eternally
experiencing the Divine Bliss in the
company of the Lord for ever. They do
not know what are called worldly
troubles. But those who misuse that free
will, and wrongly choose to come to this
material world for lording it over the
phenomenal things, posing themselves to
be masters and enjoyers are suffering
since time immemorial with the threefold
calamities under the subserviency of
Maha-Maya, or the external potency of
the Lord. When they will get a chance
to become subservient to Yoga Maya,
the internal potency of the Lord, then they
will not only be free from these worldly
troubles, but even transcending the
intermediate planes will go to the highest
Divine Abode of the Lord, Golok from
where nobody ever returns again to this
mundane world.
Now the question is why God
should for fulfilling His own whims allow
or cause unending sufferings to others?
Can we tolerate that for His enjoyment
or Own pleasures and whims we are to
suffer?
We have already told that God is
the Supreme Authority. If we ask why
God does thisit is simply a blasphemy
as there is none equal to Him. Even in
this world we find that a king orders his
subordinates according to his whims as:
Be ready at 04.00 p.m. I shall go for
hunting. But when before 4.00 oclock
everybody is equipped and ready to start
the king sends word that he is not going
out. Again, after sometime when all have
returned to their ordained duties the king
again orders that he is going hunting, and
so everybody should be ready within half
an hour. When they all are again ready
punctually, the king says he does not like
to go. Can any servant say anything
against him? Nobody can, as it is the
kings will. Then how can the Divine will
of the Supreme Lord Who is the Lord
of Indra, Brahma, Rudra etc., be
questioned when there is nobody equal
to Him?
In this world, it is true that man
proposes and God disposes, but with
Him, whatever He proposes, it should
be understood that it is already done. In
this world autocracy is always felt by
every one as oppressive, because
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everybody is having a selfish motive.
Though the Supreme Lord Sri Krishna
is the Transcendental Autocrat, in His
Autocracy and whims nobody is
oppressed and tortured; on the contrary
everyone is benefitted and delighted.
Except some free-thinkers nobody will
deny that His Lila is eternally pleasing and
beneficial to all.
Now to clear the doubt as to how
the whims of the Lord are for our eternal
good, I will adduce here an illustration.
For intance, an independent king
who has no want and is fully contented
and happy, desires to make his subjects
also happy and spends crores of rupees
in a very big scheme. In that scheme the
kind-hearted king has estabished so
many free educational institutions for
theoretical and practical training,
hospitals and health centres, nice gardens
with separate big lakes for drinking water
and many others for bathing purpose. In
those big lakes which are meant for
drawing drinking water only, there are
some dangerous aquatic animals, like
crocodiles, sharks etc. Those animals
are kept there along with fishes to keep
the water clean and pure for drinking
purpose and no one is allowed to take a
bath there lest the water get polluted and
dirty. As there is extreme water scarcity
in that country, thousands of people
come to those lakes to draw drinking
water and also to take a bath in the other
lakes there. The king has arranged to
put up some signboards with writings in
different languages warning people about
the danger of sharks and crocodiles, and
that nobody should try to take a bath in
the lakes meant for drinking water only.
The king has also kept many persons as
helps to explain and warn one and all,
and specially those who do not know to
read those signboards about the danger.
The king himself too comes often, to
watch and warn the people so that none
should lose his life. But if inspite of these
all-round beautiful arrangements and
clear warnings anybody wilfully and
knowingly violates those rules and
warnings, both written and directly
spoken to him, and obstinately dips into
the drinking water lake for a bath and
ultimately gets devoured by the water
animals, can we blame the kind and
selfless king in any way for his great
philanthropic desires and activities?
Never. Though the king, being a human
being with defects and limitations, may
cause some harm unknowngly and
unwillingly to some beings still the
benevolent king cannot be blamed for his
natural deficiency as his motive is
absolutely selfless, maliceless and most
philanthropic.
Then again some ignorant people
may think that this king is very cruel as
he spends lacs of rupees in maintaining a
big staff, huge buildings etc., and a judicial
department for punishing people. But the
wise understand that though the king
punishes people by keeping them in
prison and imposing rigorous punishment
and sometimes even the death sentence
on them in certain grave offences, still the
good king does no wrong.
Though unintelligent people may
think that when the king himself goes to
the prison house for a visit, just to have a
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look how many people are suffering there
and in what condition they are living there,
he becomes sorry on finding the whole
prison house empty, but in reality it is not
so as, on the contrary, the king feels
delight in his heart seeing that in his
kingdom there is no complaint in his
courts and so nobody is suffering or being
punished since the jail is empty. Wise
men understand well that though the king
spends lacs of rupees for administrating
the law courts, he does not cherish the
idea that as he spends money somebody
or other should suffer in jail. The
intention of punishing people is not done
with the motive to inflict punishment or
give pain to anybody maliciously but to
stop the wrong-doer and others from
committing any offence in the future.
Similarly, the divine pastimes,
including the desire of creating the
universe, of the Supreme Lord Sri
Krishna, Who is God of all gods, the
Creator of the creator-Brahma and All-
perfect-Omnipotent-Divinity, having no
wants to be fulfilled, ever Self-contented
Being, are only for the real good of all
created beings. This universe is like
a hospital or health centre for our
treatment, purification and gradual
strengthening of our spiritual health
upto normality which is vimukti or
the attainment of the Lords eternal
Divine service.
Here in this world also there are
many dangerous zones where, like those
sharks and crocodiles, Maha Maya in
different forms is waiting to devour her
victim; but our Lord is so kind to us that
He Himself, like the warning signboards
in our story, has descended as
Transcendental Sounds (revealed
scriptures) containing His Names and
Pastimes and full of direct and indirect
instructions and warnings for our eternal
good. He also sends His own associates
like the explainers of the warning
noticeboards, as prophets, or
messengers to explain the true import of
all revealed scriptures. They are known
as Gurus or Acharyas. He also, like
the king, descends Himself on the earth
as Avatara and does real good to us.
From our side therefore we must make
the best use of God-gifted free will and
discretion (Viveka) and obey those
written instructions as well as the
explanations given to us by the spiritual
exponents and the Lord Himself for our
eternal good.
His other activities which seem to
us to be harmful and cruel to others, say
killing etc., are to be now scrutinized to
know as to how they can be kind and
beneficial? Our inferences and scrutinies
are always defective and misleading due
to the impurity and limitations of our
minds and senses but the decisions given
by the great spiritual teachers and
associates of the Lord, like Sri Narada,
Sri Vyasadeva, Sri Sukadeva and Sri
Uddhava, who are ever free from four
general defects, viz., error, inebriation,
inability of sense and deceiving tendency,
can be accepted unconditionally. They
have said that in the Kurukshetra war,
Lord Krishna instigated, encouraged and
directly helped Pandavas and thereby
caused the killing of crores of combatants.
But those warriors killed by Arjun got
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free from all fetters of Maya, having a
glance of Lord Krishna Who was always
present as the charioteer of Arjuna at the
time of their breathing the last in the battle
field. And kings of demoniac character
like Kamsa, Shishupala etc., who were
killed by the Lord Himself for their
extreme active hostility, also got immunity
(Moksha), which is ever coveted by
Yogis, by getting the rarest chance of
touching and glancing upon His Divine
Personality at the time of their departure
(Bh. III.2.19,20).
Still, the most worderful mercy of
Lord Sri Krishna, says Sri Uddhava, in
an overwhelming mood, is Who else is
there so kind like Sri Krishna in Whom
we can take shelter, by Whose boundless
mercy even giantess Putana, who
hypocritically presented herself at mother
Yashodas lying-in-room as an
affectionate motherly woman and
suckled the Lord with her poisnoed
breasts with the intention to kill Him in
His infancy, attained to foster mothers
status in Sri Vaikuntha the Divine Abode
of the Lord, since the Lord sucked
Putanas breasts with His Divine Mouth
till her last breath (Bh.III.2.23).
S
The Samkirtana or the incessant, clear, and loud chanting of His
Names is important, as it quickly kindles in the chanters heart a craving
to love Sri Krishna of its own accord and without having to take resort
to other courses like Dhyana, etc. This then matures into a wealth of
Divine Love.
Tannama samkirtanameva mukhyam also means Tat Sri Krishna
Nama Samkirtanameva sreshthatamam i.e., His Sri Krishna Nama
Samkirtana is the most important one, because that is the Name most
dear to Him.
O hero (Arjuna)! Out of all My Names, KRISHNA is the most
important Name. It is the sole atonement for all the sins and is also the
Best Rescuer.
The Name KRISHNA was always most dear to all the Gopis, and
so was IT to Krishna too.
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INTRINSIC NATURE OF JIVA
Srila Bhakti Sadhaka Nishkinchana Maharaj
In the Chandogyopanishad we find
the eight properties of Atma (soul) viz.
(ibid VIII.1/5)
(1). Apahata-papa (devoid of
sinful connections with Avidya i.e. want
of true conception about self etc.), (2).
Vijara (free from oldness and even of
fresh spirit), (3). Vimrityu (without death
or fall from own eternal status), (4).
Vishoka (having no reason for affliction
for loss of desired objects of worldly
attachment), (5). Vijighatsa (without any
lust for food on enjoyment), (6). Apipasa
(with no hankering), (7). Satyakama
(wishing for truth of servicing of God),
(8). Satyasankalpa (with fulfilled object).
This atma is to be searched for and
asked for (of the preceptor), as Prajapati
has said. Now in this, is there even a
hint about the oneness of soul with
Brahman? Nor even in Shankaras
commentary on this is to be traced the
slightest allusion thereto. All this has been
said of the pure soul without any tinge of
maya, yet there is no suggestion about
its loss of individuality. The
Swetaswataropanishad has it; The jiva
is like the finest of the fine end of a hair
and is yet fit to remain immortal. (Ibid.
V.9). Sri Krishna has said in the Gita,
jiva is My fragment and eternal. (Ibid.
XV.7). The Kathopanishad says Nityo-
Nityanam etc. those really wise
persons and none else can obtain eternal
pace, who, in virtue of their devotion,
see within themselves God a Paramatma
(the Great Soul) Who is the Chief Eternal
among all eternals and the Chief sentient
among all sentient beings, and who, one
among the many, fulfils their desires.
(Ibid. II.2.13) Is this not a fully sufficient
refutationof the false doctrine of the
integral oneness of a soul, which is only
an individual, with the Single Brahman?
Is not this phorism an unambiguous proof
of the plurality of individual souls? In
the eighth part of the Chandogya, there
is ample reference to the obtaining of
Brahma-loka by the jivas when free from
maya, but never an inkling of the much
advertised oneness.
Now the monists may come
forward with some Vedic aphorism in
their favour like (1). Sarvam Khalvidam
Brahma. It is wholly Brahman, i.e., every
phenomenon or noumenon, the animate
or the inanimate world, is Brahman; (2).
Nehanastikinchana there are no
diversities, (3). Prajnanam Brahma
(Ait. 1.5.3) full wisdom of Brahman; (4)
Tattvam asi (Ch. VI.8.7) thou art thee;
(5) Aham Brahma asmi I am Brahman
(Brih. 1.4.13); (6). Kena kam pashye
(Brih. 1.5.15) to see whom with what?
(7). Ekam eva advitiyam (Ch. VI.2.1)
there is only One without a second etc.,
and claim that these vindicate their stand.
But they forget that there are in the Vedas
no less numerou aphorisms peaking
against them, viz., (1) Brahmavidapnoti
Param (Tait. II.1) - the knower of
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Brahman achieves Parabrahma or God;
(2) Satyam Jnanam Brahmana
vipaschita (Ibid.) Brahman is eternal,
source of all wisdom unbounded: he who
finds Brahman exitent objects fulfilled
with the all wisdom Brahman; (3)
Ayamatma sarvsham bhutanam madhu
(Brih. II.5.14) this Paramatma is like
honey or nectar to all beings; (1)
Samahu ragryam Purusham
Mahantam (Swet. III.19) the wise
describe Him as the initial cause and the
Highest Entity, etc., Those latter quite
clearly indicate that He Brahfanis alone
the Highest and there are other jivas
whose function is to know Him
through eternal service to Him. Thus
distinction (bheda) is established.
But no portion, no saying of the
Upanishadas (i.e., Vedanta or the top of
the Vedas) can be untrue. So the former
quotations must also be true, which, point
at non-distinction abheda. Thus we see
that between God and souls there is
eternal distinction and there is also
eternal non-distinction. And both are
true and that simultaneously. But this
synchrony of two paradoxically contrary
propositions is beyond human
understanding with its limited scope in the
realm of maya by which our true entity is
enveloped, which has looked to her for
enjoyment. Reason fails to poke its nose
into this conception of simultaneously
contradictory truths. Only the perfect
devotee of God can solve this problem
with constitutional ease, for their compre-
hensiion is clear of the dark horizons of
the mundane atmosphere which blinds the
innate true vision of a free soul.
As it has been rightly said that
earthly things, when they are with
power over mens mind, quite carry their
hearts away from God. So worldly
people find it extremely difficult nay,
absurd to reconcile the two divergent
notions. They apply reason, which has
its root in preceptions through our bodily
organs, even to transcendental relations
which are accessible only to confirmed
devotees who have been entirely purged
of material conceptions through their
unalloyed devotional spirit.
Reason, as we have seen, has no
locus standi in transcendental
speculations. It is denied in the Vedas:
Naisha tarkena matirapaneya
(Katha 1.2.9) this condition of your mind
leading to the realisatiion of Brahman
should not be diturbed by reasoning and
arguments; in the Vedanta too, Tarka
apratishthanat (Vedanta Sutra
II.1.11) reasoning cannot stand, for your
finding by means thereof is nullified by
another of superior genius; in the
mahabharata as well. Achintyah
khalu ye Bhava na tam tarkena
yojayet (Ibid Bhishma Parva V.22) we
should not apply reasoning to
transcendental thoughts, for they are
inscrutable to us; Tarka apratishthah
reasoning is not reasonable.
Bhagavan Sri Chaitanya Deva
explained the true intrinsic nature of jiva
as Krishnas eternal servitor and
philosophcally as His tatastha shakti
(neutral or border potency) midway
between His Chit or Swarupa-shakti
and achit or Jadah shakti. The former
is His Antaranga (inward), and the latter
His Bahiranga (outward) shakti. The
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relation of jiva with Brahman is
Bhedabheda, simultaneously distinct
and non-distinct from Him. It is beyond
our comprehension, how jiva may both
be distinct and non distinct from Sri
Krishna (Brahman). This relationship
is quite beyond our understanding, now
that in this world our true vision, our own
property in our free state, is ecllipsed by
the intervention of the glass of maya
which we have obtained in her realm (the
material world) adopted by us for reciving
enjoyments, quite against our intrinsic
function which is nothing but the eternal
servitorship of God in the spiritual world
ruled over by His Svarupa-shakti.
The philosophical name of this
inscrutable relationship as adopted by the
school of Gaudiya Vaishnavism is
Achintyabhedabheda. This cannot enter
our brain, so long as we hanker after
worldly enjoyments (bhoga), or, finding
their ultimate vexatious character, release
therefrom in the shape of emancipation
(moksha). The more one is advanced in
devotional spirit to God, the more can
one get the light of real conception
towards aquiring competence to realise
the truth of this philosophy Achintya-
bhedabheda.
Before we try to understand, as far
as practicable in this conditioned state
of teh soul of ours, what the Gaudiya
Philosophy, viz., Achintyabhedabheda is,
we should prove the error and
untenability of the cult of absolute
monism with their own petard. Even the
aphorisms which the Kevaladvaitavadins
(champions of the doctrine of non-
distinction) rely on for supporting it, will
when viewed with an eye cleansed with
the collyrium of self-surrender to God
indicate the truth of the
Achintyabhedabheda philosophy. For
example, the full wisdom (prajnana) in
the aphorism Prajnanam Brahma
(Aiteraya III.1.3.) is explained as
devotional attitude to God in
Tamebadhiro vinaya prajnam kurvita
brahmana (Brih.U.IV.4.21) knowing
Him fully well the knower of Brahman
should be devoted to Him, Tattvamasi
(Ch.U. VI.8.7) is explained in
Brihadaranyaka (Ch.U. III.14.1) He
who leaves this world knowing the Eternal
God is a knower of Brahman i.e., is (a
brahmana). Ishopanishat says he who is
addicted to the learning (of
nondistinction) enters a darker region than
he who is without any learning. Sarvam
khalvidam brahma (all this universe is
brahman) meaning it has emanated from
His external potency and has no existence
unrelated to Him. Prefacing his
annotation on this, Sri Sankaracharya
himself, the chief, if not the original,
champion of the Kevaladvaita doctrine,
which describes Brahman as devoid of
potency (Nishashaktika), of any property
(nirguna) etc. has admitted, Here is
a direction to worship Brahman,
possessor of innumerable properties
(Guna) and worthy of being worshipped
in various ways: all this universe with
names and forms, visible and perceptible
to the senses, has its origin in Brahman
and at the end of the creation finds shelter
in Him and lives by Him during
existence. Now, is there any
suggestionof oneness of entity and of
Brahman being Nirvesesha without
specification, Nishshaktika or Nirguna?
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Of course, when Guna refers to the three
bindings of maya, viz., sattva, rajas and
tamas, not only God, but also His true
devotees are nirguna. The meaning of
the aphorism: Yato va imani bhutani
jayante etc. from whom this universe has
emanated, etc. (Taih: Vibhu, i: anu).
Now let us consider the aphorism
ekamevadvitiyam the context is
sadeva soumyedamagrasit ekameva-
advitiyam Oh darling son, before the
creation of this universe, there existed
eternal God alone as one. Yes, at
Kalpante (the ends of the creation) only
God remains with all created beings and
worlds resting in Him. This is fully
explained by God to Brahma in the first
sloka of the Chatuhshloki Bhagvatam
(Bh. II.9.32).
Thus it is seen that, if properly
construed, the strongholds of the
Kevaladvaitavadins or extreme monists,
viz., the few aphorisms in the Vedas that
they mainly rely on for supporting their
cause, do not give them any safe shelter
against their true interpretations as
offered by the dualistic Vaishnava
schools, specially when they are
confronted with the other Vedic
aphorisms.
We need not depend upon the feats
of grammatical acrobats and explain Tat
(Tasya) tvamasi (Ch. VI.8.7) (His Thou
art) or Aham Brahma (Brahmanah)
ashmi (Brih. I.4.10) (I am of Brahma, I
am Gods), though the meanings so given
are true. The plain meaning with an
unbiased mind would be Tvam (you) and
aham (I) in the above aphorisms, i.e.,
jivas are essentially of the same
ontological constitution as God. Both
jivas in their pure form and god are sat
(ever existent), chit (sentient), ananda
(beatific). Thus tyheir soham (which may
also mean I am His) is liable to the
construction I am of the same
ontological constitution as He, I being in
my essence sat chit-ananda, not I am
the same as or identical with God, so
blatantly claimed by the extremists
among the monists.
In the Gita Lord Sri Krishna has
said, The material world and the mind,
intelligence and egoism from my external
potency (Bhinna Prakriti); the sentient
universe (jivabhuta) is My Superior
potency (para prakriti). The external
potency is inferior (apara). We should
here remember that Jiva is tatastha shakti
or border-line potency of God,
connected with both the main para-shakti
or chit and the apara, My inferior or
jada (material potency). He says: As
all the world has emanated from these
two potencies, I am the source and the
final rest at the dissolution of the entire
cosmos. Thus God or Brahman is only
One Entity (Ekamevadvitiyam). He
further says: The whole universe has its
different entities entwined about Me, just
as pearl beads are in a garland. Here
the illustrious commentator, Srila
Visvanatha Chakravarty Thakur has
explained this by referring to
ekamevadvitiyam (Ch. VI.2.1),
nehananasti kinchana (IV.4.19). Thus
these aphorisms do not even suggest, far
from supporting, the absolute monism of
teh Kevalavaitavadins of Shankara
school.
The extremists among the absolute
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monists try to explain their stand by
taking refuge in vivarta-vada, mayavada,
etc. They are up to anything in their
attempt to defend their position. They
do not seem to be anxious to understand
the real sense of the Vedic principles, but
they choose only such of these as may
be used in their favour, likely to establish
the validity of the theory upheld by
themselves. They do not collate all the
aphorisms to understand the true nature
of Brahman in relation to the universe of
material objects and sentient beings, i.e.,
the animat and inanimate objects of the
world. They aver that Brahman is the
only One Entity and that all phenomena
are false, their existence is illusion or
maya. They go so far to, allot a very
unenviable status to Brahman, who is
alleged to have to accept the inferior
position of a jiva under the control of
maya. Should we not stop here to ask
the mayavadins: Where does your
absolute monism of non-ditinction stand?
What is maya then, with a constraining
power over Brahman as conceived by
you? Who, according to you, is the
Unique or only One Entity? If there is an
agent wielding sway over Brahman, how
can He be the singular Entity? Besides,
maya is then a superior entity with power
to spread illusion or hallucination over
Him, compelling Him to wander in a
labyrinth of errors in a very pitiable plight.
And for His release you prescribe to Him,
as medicine, the process of
concentration of His mind. And who are
you, then posing as His preceptors? You,
then, form the third group entity? And,
you are yourselves so many such
preceptors? Have you, or has any one
of you been successful to shake off the
influence of maya, and regain your lost
positionof brahmanship? If so, how do
you find another entity, or even more than
one, to offer your instructions to? If you
admit that you have not yet been
successful, why should we then listen to
you who are unsuccessful in self-
realisation? If you have realised self and
been only the One Entity, where do you
find pupils of separate existence from
yours? The votaries of Mayavada then
tread over a shaky unstable ground
without a footing on any strong support.
According to them, jiva is brahman, to
whom has been alloted the present
inferior position under the influence of
maya; there is jiva so long as maya
prevails, and when freed from her, jiva is
brahman. The do not admit the eternal
existence of jiva separate from, as minute
particles or potency of brahman. The
existence of pure, unalloyed jiva is
denied, because, in their opinion, as soon
as free, jiva is annihilated on
transfromation to the state of brahman.
The readers are requested to think over
this argument with concentrated
attention. In the Padmapurana (Uttara-
khanda) Sri Shiva tells to Umadevi:
mayavada is disguised Buddhism
propounded by me in the form of a
Brahmin in the Kaliyuga. Sri Krishna
has said: For jiva to get over maya, he
must self-surrender to Myself.
We may here dicuss also their
vivartvada. The true scientific import of
vivarta is to think about a thing as
something different from what is is. It is
vivarta to understand Jiva as body and
mind as we really do. Jiva is soul; but
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instead we think it as body and mind. I
think myself an Indian, a Brahmin, a
husband, a father, etc. But all these are
not the soul. This mistake is common in
us in our conditioned state. The Vedas
have asked us to remove this error of
thinking ourselves as body and mind. But
the vivarta as explained by the monists is
a different idea. It is vivarta to consider
a rope to be a snake, but they wrongly
apply this to the relation between jiva and
brahman, alleging. I am brahman in
reality: it is wrong to consider that I am
jiva. But the analogy is not correct.
Both the rope and the snake are known
to exist in reality, though one may be
mistaken for the other, when only one is
before us. But according to them only
Brahman exists and no jiva. How is,
then, here the mitking of one thing for
another when only one exists?
Now we have learnt that to mistake
a string for a snake or a pearl for silver is
vivarta and similarly it is vivarta to
wrongly consider ones ownself (jivatma)
identical with our body and mind. In our
present condition as baddha jivas we are
dehatmabhimani and indentifying
ourselves with our body and mind, we
think and speak of everything around us
in reference to our body or at best to
our mind which later we then conider as
dehi in place of atma or soul which is
actually and rightly connoted as dehi in
the Sastras. When a man thinks himself
as Sarat Mukherjee, or Chhiteswer
Doube or Ramalingam Iyer, when he
speaks of his father as dead, mother as
living, wife as chaste, brother or son as
disobedient, his family as inhabiting
Kolkata, Chennai, Mumbai or Varanasi,
himself a minister, a judge, a merchant, a
hawker or menial, in reference to whom
as self does he so think or speak?
Certainly he does not think or speak
about all this in the cotext of himself as
soul or jivatma which is Gods chit or
para-shakti or para-prakriti as referred
to by Sri Krishna in the Gita, but as his
body composed of the five inanimate
elements or his mind, intellect and egoism
which constitute His bhinna or apara-
prakriti. This attribution to self what is
not self in the true sense i.e. to body or
mental group is vivarta; this tantamount
to thinking one thing (non-self) as another
(soul) and as such it is vivarta like thinking
a string as a snake, or a pearl as silver.
To speak of Brahman (existent) as jiva
(non-existent according to the monits) is
not an example of vivarta in which both
the things, real and mistaken, are existent
though, it may be, not together at a
particular time. Thus their vivarta is
without foundation.
Next we take up maya for
discussion and prove that without
complete self-surrender to God we
cannot get rid of the binding clutche of
hers which have kept us oblivious of our
real status in relation to God and the
universe. Derivative by maya means the
agency of measurement, that by which
things can be meaured, i.e., can be
perceived by the mind in their various
aspects through our senses of vision,
audition, odour, taste and palpation. In
this achit jagat or material world, we
receive perceptions in an enjoying mood
of material objects with material senses.
The measuring agency is working in all
cases of such perceptions. Thus we have
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to be subservient to this agency or maya
always in all our affairs. This maya is
Gods achit (material) or bahiranga
(outward) shakti (potency); maya has a
wider meaning as Gods potency in
genral, through which He exercises His
functions without the help of any material
senses like us, as the Vedas declare
Apanipado etc. He takes without hands,
walks without feet, sees without eyes,
hears without ears; He knows everything
knowable, but there is none to know or
measure Him, i.e, man with his limited
itellect cannot make an idea that He is
the possessor of transcendental limbs
and organs. Erudite devotees announce
Him as the Cause of all causes and the
Greatest Personality. But in roorhi or
popularly accepted import, maya is
Gods bahiranga-shakti. Though jiva is
Gods paraprakriti yet due to his being
anu (molecular) chit unlike God Who is
vibhu (perpotent) chit and being only
tatastha or border potency, he is liable
to be clutched by maya or achit-shakti,
if he turns away from Krishna. Maya
punishes him according as he deserves,
till he purified of his refractory tendency
and he gains back his own essential
property of eternal servitorship to God
through devotion to Him. He is then
mukta freed from hisrestrained condition
in the realm of maya who has so long, as
duty-bound, kept him tied up with the
trio of gunas viz., sattva, rajah and tamah,
under whose spell he could not know
God as superior to all these. God tells
Arjuna that this maya is His potency and
cannot be overcome by ones own effor;
it is through self-surrender to Him alone
that men can rid of her influence and be
again taken into service by Him. This
truth is also echoed by Brahma to Sri
Narada: Receiving Gods Grace
through their complete self-surrender to
His Feet, devotees cross over beyond
maya who is otherwie incapable of being
so crossed, being Gods own potency.
They do not consider the body, which
serves as food to dogs and jackals, as
I or mine (Bh.II.7.2). Thus we see
without devotion to God, we cannot
secure true emancipation, freedom from
the clutches of maya.
Now the monists maya is quite
different from Gods potency maya. They
deny Him (Brahman) any potency and
call Him nishshaktika (without-potency).
They cannot fully characterise the maya,
created by their imagination, beyond
asserting that under her influece, poor
Brahman becomes jiva. Monism and the
idea of Brahman being overpowered by
maya cannot be reconciled. For their
obstinacy in rejecting devotion to God,
they find themselves entangled in the mass
of their own creation, viz., mayavada. Sri
Bhakti Vinode Thakur has, in his Sri
Chaitanya Sikshamritam, argued in the
line of Sri Jiva Goswamis
Tattvasandarbha, the main-spiring of the
philosophy of achintya-bhedabheda-
prakasha (inscrutable truth of
simultaneous distinction and non-
distinction in relation to Brahman, Jiva and
Jagat, i.e., God and animate and
inanimate creatiions) thus: Whenever
we go to speak against easily
comprehensible popular beliefs, we must
have to be very carefully prepared with
proofs sufficient to estabish our own
theory, lest we should otherwie
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bechritend a outlandish. The universe is
usually believed by all to be truly existent
and jiva also is felt to be so. People alo
rationally believe God to be the Creator,
Sustainer and Controller of all. Who
except a sophistically-minded
mataphysicist can think, I am not
existent; what I see is not actually
existent; everything is a false
appearance? People deluded with
intoxication often make such erroneous
statements, just as they often think
themselves to be kings and potentates
and are ready to act accordingly, for
which they may have to under-go penalty
like Abu Hossain in the Arabian Nights
Tales. Persons with intoxicated brain due
to the pride of possessing extraordinary
intellectual accomplish-ments may easily
go farther and claim to be one with
Brahman. Driven by sophistic
propensities they become victims to
falacies and delude others into their own
groove of polemics. Those who think
themsevles above the ordinary run of
intellectual mediocrity usually fall in with
the sohamvadins in order toacquire easy
notability for erudition and do not care
for what would actually lead them to their
summum bonum. And the populace who
have no brain to think beyond bread and
butter generally say Yes to what their
superiors in rank and reputation think
proper. Thus most people who are not
anxious for any philosophical
argumentation give their ditto to
shamvada, though they cannot bring
themselves to think what it implies. To
this can be attributed the excessive
currency of the advaita creed and it is
also due to the strategem played upon
the unguarded people of certifying as
correct whatever form of worship they
are pleased to perform, under an adage
given by an influential disciple of the
Sankarite school in his Panchadasi viz.,
sadhakanam hitarthaya brahmano
rupakalpana, i.e., for their own benefit
worshippers may adore images,
prepared according to their imagination,
of brahman who according to their
intructors, is nirakara (incorporeal,
devoid of form). To keep the people in
their fold the advaitavadins say, To
purify and concentrate your mind and
make it fit for meditating over advaita you
may worship any Image. This
encouragement is very promising and
people have generally become
panchopasakas (worshippers of five
principal deities) and their worship is
temporary including the casting away of
the images. Many people do not even
know the principle of the advaitavadins
and cannot realise the import of visarjana,
which, acording to the
kevaladvaitavadins, means that the mind
of the worshipper has now been fit for
advaita meditation and no more worship
is necessary. But the worshippers take
this only as a custom. This is idolatry, as
the images of the deities are only
creations of imagination and are, as such,
mere idols. A regards the worship of
the true devotees, it is not idolatry, for
here the Srimurtis are not imaginary idols,
but representatives of Personal God-
head as seen in their souls eyes by sages
like Vyasa and others endowed, as they
are as the result of deep devotion to
God, with their distinct inner vision of the
transcendental beauty of the All-beautiful
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Peronal God and given shape by people
according to descriptions left by such
sages. Idolatry and Srimurti-worship
have a world-wide difference between
them.
By way of showing that Srimurti-
seva is not idolatry, we here quote some
relevant sentences from Srila Bhakti
Vinode Thakurs Sri Chaitanya
Mahaprabhu His Life and Precepts
Those who say that God has no
form either material or spiritual and again
imagine a false form for worship are
certainly idolatrous. But those who see
the spritual form of the Deity in their
souls eyes carry that impression as far
as possible to the mind and then frame
an emblem for the satisfaction of their
material eyes for continual stady of the
higher feeling, are by no means
idolatrous..... Srimurti worship is the
onbly true worship of teh Deity, without
which you cannot sufficiently cultivate
your religious feelings. The world attracts
you through your senses and as long as
you do not see God in the objects of
your senses, you live in an awkward
position which scarcely helps you in
procuring your spiritual elevation. Place
a Srimurti in your house. Think that God
Almighty is the guardian of the house.
The food that you take is His Prasad.
The flower and scents are also His
Prasad. The eye, the ear, the nose, the
touch and the toungue all have a spiritual
culture. You do it with a holy heart and
God will know it and judge you by your
sincerity.....
Srimurti worshippers are divided
into two classes, the ideal and physical.
Those of the physical school are entitled
from their circumstances of life and the
state of the mind to establish temple
institutions. Those who are by
circumstances and position entitled, to
worship the Srimurti in mind have, with
due deference to the temple institution, a
tendency to worship usually by sravan
and kirtan. Mahaprabhu prefers this latter
class and shows their worship in His
Shikshasthaka. Worship then without
intermission with a feeling of resignation
(self-surrender) and in a very short time
you will be blessed with prema. Prema
in God is the final object of spiritual
existence.
Here again we are reminded of a
real Sadhu, Maharaj Ambarisha, whom
God protected against the fiery anger of
sage Durvasa. He was a regular
worshipper of Gods Srimurti in the
temple and constantly engaged himself
with his limbs and senses in His service.
(Bh. IX.4.18-20). He surrendered
himself entirely to the service of God,
resigned his mind to the meditation of the
Lotus Feet of Sri Krishna applied his
speech to the recital of His Glory,
employed hia hands in scouring, washing,
cleaning and polishing Haris Temple and
doing such other allied duties, kept his
ears engaged in listening to the accounts
about Achyuta and His devotees
(Sadhus), used his eyes to see Mukundas
Srimurti and Temple, touched with his
body and limbs the holyfeet and bodies
of Krishnas servitors, smelt the fragrance
of Krishna lotus Feet and Sri Tulasi
placed there for His worship tastd only
Krishnas Prasad, used his legs in
travelling through regions sacred to Hari,
dedicatedhis head to bowind at the Feet
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of Hrishikesha, turned his lust towards
the service of God away from objects
of desire, just in the manner of the most
confirmed devotees attachment to
God. Though he was the overlord of
the world with seven dvipas (regional
dominions) and enormous wealth, he
thought all these as mere cloods of earth,
and riveted his heart fo God Vasudeva
and His devotees, the sadhus. By dint
of his extreme devotion, he renounced
attachment to places, wife, sons, friends,
elephants, horses, inexhaustible royal
treasury, illimitable gold, ect.
Now, how could such a great
overlord give up all his egoism and
become an absolute devotee of God?
It was possible, for God wanted to
present such an unusual and unexpected
paradox to exemplify that a true dvotee
is not the creation of circumstances.
Though the possession of honour due to
aristocratic birth, wealth, personal
beauty, erudition goes ill with a
deevotional attitude, as Kuntidevi told Sri
Krishna, for He was accessible only to
akinchanas (persons having nothing)
(Bh.I.8.26), these things are not bad in
themselves, but attachment to them is to
be shunned by all means. It was through
Gods Grace to whose rise no reason
can be assigned that Abmarisha could
be such a great sadhu in spite of his
greatness in the world. Such was the
case also with king Prataparudra of
Orissa, who due to his deepest devotion,
became one of the closest associate-
devotees of Sri Krishna Chaitanya
Mahaprabhu. He has in his favour
sadhu-sanga, association with a great
devotee, Sri Ramananda Raya and the
help of Sri Sarvabhauma Bhattacharya,
another associate-devotee who had
formerly been a great scholar in
Kevaladvaita Philosophy. Sri Chaitanya
Mahaprabhu, who was posing Himself
as a Sanyasi, would not, as custom-
bound-even see a king, as Prataparudra
was. But the king was pertinaciously
clinging to the resolution of being
accepted into His service. Learning from
Sri Rai Ramananda, Srima Mahaprabhu
agreed to allow the kings son to be with
Him and He embraced him with so much
love, that the prince became quite
infatuated with Gods Love. At this the
king was very happy. During the Ratha-
yatra, the king broomed the road with
his own hands for the chariouts of Sri
Jagannatha, Sri Balarama and Sri
Subhardadevi, to tread over in a clean
surrounding and the sight of this lowliness
in the king mellowed Sri Chaitanya
Devas heart in his favour. While the
chariots were being dragged on, Sriman
Mahaprabhu in the course of His dancing
with Kirtan in the mid of His devotees
was about to fall in a trance, King
Prataparudra caught hold of His Person,
and He being much annoyed, to all
appearance, for having touched the king,
the latter became very sorry; but he was
encouraged by Sri Sarvabhauma who
advied him to divest him of his loyal robe
and appear with all the emblems of a
Vaihsnava on. When the Kirtan parties
were taking rest in the flower garden by
the roadside with Sri Chaitanya Deva in
their midst lying in a trance, the king
stealthily approached Him and began to
massage His Feet along with the chanting
of Gopigeetam from the Bhagavatam at
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which His Lordship became very pleased
and embraced the king. Then the latter
bowed down before all the devotees
who became very glad at his good
fortune. This shows how in this Kaliyuga
too there could be a replica of Maharaja
Ambirisha in the person of Prataparudra
Raja who, inspite of his extensive
dominions and sovereing power, could
become a lowly self-devotee to God and
receive His grace.
Now, the question arrises why most
erudit escholars, very highly born
aristocrats, great yajnikas, famous
tapasvis, etc., cannot secure Gods
Grace, while people of the inferior type
of society and even the lower creation
can attain it. It is Kevalabhava, i.e., entire
self-surrender and consequent deep
attachment to His holy Feet alone that is
responsible for the good fortune of the
latter and the want thereof for the evil
luck of the former. Sri Krishna tells
Uddhava: The Gopis, cows, deer, dull
minded reptiles could achieve success in
securing Me eaily, Whom one even with
the help of yoga, sankhya harity,
penanace, sacrifices, reading of the
Vedas or renunciation canot get with all
care. (Bh. XI.12. 8,9). But this self-
surrender is not possible for those who
are boastful of their ownership of worldly
possessions of any type. Men are
generally keen about their higher births,
even the scavenger claiming superiority
over te sweeper and vice versa. Men in
affluent circumstances look down upon
their inferiors in rank and wealth. The
learned folk usually keep aloof of the
illiterate, or even of the semi-learned.
Person of beauteous appearance are too
proud to speak with the less fortunate.
In the speech to Krishna Who had just
saved Parakshit in the womb of his
mother from the mortal weapon of
Asvatthama, Sri Kunti said: Men inflatd
with pride resulting from high birth,
wealth, learning or beauty are not fit to
offer prayer to Thee Who art accessible
only to those who are akinchana. The
sense of self-superiority in people
prevents them from their offering
subservience to any entity, even though
God, except for the purpose of getting
better prospects in life for which they may
worship deities. They dismiss the idea
of eternal servitorship to God. In a word,
they cannot be akinchana, i.e., totally
unmindful of their higher positions and
possessions in the world, shaking off their
enjoying mood altogether. They are
always self-centered and are only anxious
to secure and maintain their own
enjoyments and of such others as are
connected with them for enchancing their
own pleasures.
But a devotee is God-centered.
Whatever he thinks or does is for the
pleasure of Gods, never for his own.
Others are self-centered. They are
always mindful of convenience to their
bodies, and everything related to them.
They cannot, as has already been
pointed out, think beyond themselves.
They are like traders caring only for their
profit, as Prahlad said: He who prays
God for any selfish gain is not servitor,
but a trader.
S
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SRI CHAITANYA MAHAPRABHU AND HIS
UNIQUE CONCLUSION
Srimad Bhakti Prajnan Yati Maharaj
Our India is a land of Religion. She
never fought for mere Idealism or
Realism. Here in India every thought got
its peaceful room. Rank materialistic
Chrvaka, Nastika, Buddha and Jaina
Vdas, Paroksha, Snkhya-Vda,
Aparoksha Jnnavda, Adhokshaja-
Purushottama-Vda and Aprkrita
(Transcendental) Sachidnanda-Leel-
Purusha-Vda are the product of Indian
Culture; but she found the source of her
solace only in Athto Brahmajijnsa:
Atha therefore leaving and the worst
crude brutal Chrvaka, self annihilating
Buddha and Jaina Vdas, self-deceptive
Jnna-Vda, negativity of Atyantika-
duhkha-nivrittihimukti (cessation of
sorrows) of Nyya and Chittavritti
nirodha of Savikalpa and nirvikalpa
Samdhi of Yoga-Shstra, Atha now
she inherits the innerent eternal
servitorship of Adhokshaja-Bhagavn,
Sri Purushottama-Narayana and at the
climax of the servitude she gets the God
of Love-Trancendent in the Person of Sri
Krishna: Iswara Paramah Krishna ....
This is the culture that India has inherited
from the very dawn of Kali-yuga the
religious sky is over-clouded and
tormented by very many off-shoots (so-
called religious thoughts). Instead of
service of Lakshmipati Narayana, the
Sole Refuge of the Jiva, the daridra -
narayana-seva has been misconstrued.
Service (seva) denotes service to master
and the Supreme Master is Lakshmipati
Narayana. It is not that He comes to
your door in a garb of a poor to gratify
His senses. Mammon worship is not the
worship of God. It is penny wise pound
foolish that sprinkling water on the leaves
of a tree instead of pouring water into its
root.
At the end of Dwapara-Yuga Sri
Krishna declared Sarva Dharman
Parityajya (Surrender to Me alone)
Aham hi sarva yajnanam Bhokta
cha Prabhurevacha (I am the Sole-
enjoyer and Proprietor of every
performance). But in this Kali-Yuga Jivas
are prone to indulge upon His Personality
and Supremacy. The transcendental
glorious Sports of Sri Krishna in Sri
Vrindaban is now looked down and
deteriorated to the mundane affair.
Anthropomorphism, Agnosticism,
Pantheism (doctrine that identifies God
with the Universe) have deteriorated the
human mind and made it audacious to
question in the Supremacy of Sri Krishna
or Vishnu.
So Sri Krishna (Rdhabhva
dyuti subalitam naumi Krishna-
swarupam) assuming the halo of His
consort Radha Who is the best
worshipper of Sri Krishna and with the
fair complexion of Her body appeared
as Sri Gauranga Mahaprabhu. He
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played the role of a pure devotee to teach
the people about Loving Devotion,
(Prema-Bhakti) Himself practising the
worship of the Supreme Lord, Sri
Krishna. Thus He showed the
culmination of the culture of Divine Love
which is an unparalleled wealth of the true
devotee who has stoutly forsaken the
ideas of piety, wealth, desires and
salvation, being enamoured of the beauty
in the loving service of God.
Lord Gauranga fought to the last the
age-old sin and the superstitions, faults
and follies. He came out with that
inextinguishable eternal burning torch in
His Hand, the torch of truth and justice
that proclaimed to the world the sweet
Divne Names Rma Rghava Rma
Rghava Rma Rghava Rakshamm|
Krishna Keshava Krishna Keshava
Krishna Keshava Phimm || His
ecstatic dance and the sweet chanting of
the Divine Name Krishna touched the
heart of every one who came with His
sight or even whoever heard about Him.
All that came in His path fell prostrate at
His Lotus Feet, kissed the dust and
begged for His mercy. The sinners fell,
the tyrants broke down, the proud bent
low; the Buddhists, Jains and other
classes of atheists also admitted Him as
the Saviour of mankind. The Karmis,
the Yogins and the Jnanis forgot their
types of Sadhana and were enchanted
with the Divine Krishna Name. The
Saviour of mankind, established the true
religion of Absolute truth, Love,
Forgiveness and Mercy and brought
down on this earth of decay and death,
millenium of eternal Bliss.
God is the fundamental Soul of
every soul, if one falls in it one commits
double claim thus one commits suicide
and at the same time helps others to do
the same directly or indirectly. Without
the awakening of the religious sense in
the man mere talking about and believing
in the existence of God is meaningless
and has no religious or spiritual value.
God love must be experienced. A
worship performed with a perfect
sincerity of heart by man, who are kindly
disposed towards all freed themselves
from feelings of jealousy in involving the
knowledge of the spirit that naturally leads
to the Supreme Bliss. If anything which
does not produce devotion to God can
be called Dharma, such a Dharma is a
mere fruitless labour.
In the Kena-Upanishad (Dn.III) the
Superiority of One Supreme Sovereign
Brahman (Vishnu) over all the Vedic gods
is enunciated as that Brahman is the very
life of all gods who derive their power
from Him only. That Magnanimous God
(Yaksha) brings down the pride of an
empiricist in the shape of Agni who
egoistically thinks that everything is
possible by him but his vanity and conceit
are completely crushed to nothing in an
unforeseen incident. Next Mataresvan
(vayu), a Theosophist with his so-called
mystic power may think that he can
mystify everything on earth but his
foolishness cannot have a long run before
the Almighty God before Whom he cuts
a sorry figure. Maghavan!
Parokshadarshi, monist or pantheist
through his process of Induction may
think that the Supreme Divinity is attained
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by him but the Lord withdraws His
Transcendental Form before his vision
and instead goddess Uma appears with
all her splendour and with the
halllucination of Abstract Brahman
(Haimavati).
Para-Vidya which procures
immediate self-realisation is possible only
for those who are able to withdraw their
thoughts from worldly objects and
concentrate on culturing devotion to the
Ultimate Reality. There eternally remains
the relationship of the Served, servitor
and Service. The Supreme God-head
is known as Tadvana who is the most
Esoteric and Dearest Object to all. He
should be worshipped as such an object
of Paramount Transcendental Love. This
Tadvana is equated with Tajjalan of
Chandogya Upanishad III.14.1 (we may
have mystic meaning of this in Itareya
Upanishad I.1.1.) Yajnavalkya says that
not for the love of all is all dear but all is
dear because (originally) the Supreme-
Self is the object of Love.
The jivas in bondage naturally are
inclined to indulge in gross material
enjoyment. So in the Katha Upanishad
it is stated that there are two paths preya:
the path of gaining ephemeral pleasure
which entangles the jiva-soul more and
more in worldly affinity whereas those
who are fortunate indeed, alone take to
shreya: royal road of Brahma-Vidya. So
Shruti directly advises: Bho, the man
of good-disposition, discarding the
thoughts of ephemeral enjoyments arise,
awake with spiritual senses and
approach a preceptor who is well-versed
in Divine intuitive Wisdom, and learn with
all sincerity about the Means of God-
realisation (Katha.1.3)
The Katha says: So long there
remains affinity to the gross material
enjoyment one cannot get the Divine
Intuitive Wisdom. When one transcends
opaque glamour of such transitory gains,
the preceptor operates upon his eys with
the collyrium of divine wisdom for having
the vision of the Divinity. The preceptor
graciously disperses the darkness of the
soul of a sincere disciple and endows him
with Intuitive Wisdom which gives him a
Subjective Realisation of the Supreme
Reality. The aspirant realises that (Isa
Upanishad 1.8), every sentient and
non-sentient object that is within the
universe is governed and owned by the
Lord. Nobody is a proprietor of any
belonging of the world; but one, with the
spirit of trusteeship of Gods property,
should accept that much which is most
essentially needed and set aside as his
quota, for his yoga and kshema for
attaining eternal servitorship of the
Supreme Lord; He does not stint about
with the covetous propensity over the
things, knowing well to Whom they all
belong.
If one leads a practical way of
devotional life, he does not hate anyone,
and such an exalted soul realises all
sentient beings as one in relation to the
Supreme Lord. That is all beings are
infinitesimal parts of the God-head. A
self-realised person visualises that the
Supreme God is Omnipresent,
Omnipotent and Transcendental. In fact
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He is without any gross body. He is free
from the impurity of ignorance viz. He is
Omniscient, He is Manishi who destroys
the darkness of the heart of the jiva by
His Samvit-vritti and ilumines with
spiritual wisdom. He is paribu
Controller of everything; svayambhu
Self-manifest. Those who are steeped
in ignorance, take recourse to some
phenomenal object, bethink themselves
to attain aspired objects of life but finally
fall in to the region of even greater
darkness. The seers who know the Truth
say that the wisdom about the Supreme
Divinity is quite different from so-called
Abstract-knowledge of the salvtionist as
well as of the learning of the elevationist.
One who knows the transitoriness of the
fruits of elevationist as well as
loathsomeness of Abstract knowledge of
salvationist and who imbibes Intuitive
Wisdom of the Nomenclature of the
Transcendental Personality of Godhead
alone can cut asunder the knots of
nescience and attain final beatitude of
immortality.
In the dry wood there remains fire
but without proper drilling fire is not
found. Accordingly without proper
sadhana the Chit-svarupa of the divine
character of the jiva-soul is not traceable,
but the culturing of devotion loosens the
cord of the mayic bondage resulting in
the Chit (divine) Potencys vibration
revealing the Monitor-god in the heart.
Although ghee is pervading althrough the
milk yet without churning butter, ghee
cannot be had similarly although God is
pervading althrough in and out of the
universe as well as in the heart of every
individual, yet without proper culturing
of devotion He cannot be experienced
(Shvet. Up.)
Immortality, eternity, eternal religion
of Divine Love and Ever-Blissful State
of rasa in Vraja are the Characteristic
Features of All-Beautiful Transcendental
Form of Sri Krishna. The prime motive
of every living being is the attainment of
Blissful Lord. If the Blissful Lord does
not will in the heart of a being who could
be alive? Fearlessness is the
characteristic trait of a person who has
realised the Supreme Lord in Reality
(Brih. Up. II.4.5; IV.5.6; Mundaka
III.1.4; Bh.X.58.38) Sri Chaitanya
Mahaprabhu says (C.C.A. VII.84,85)
the summum bonum of life is unalloyed
Love for Sri Krishna. In comparison
with Krishna-Prema the fourfold
Purushartha viz. dharma, artha, kama and
moksha are most negligible and
insignificant; whereas the fifth or highest
pursuit of human being is the fathomless
ocean of nectrine Bliss derived in the
loving service of Sri Krishna. The
Brahmananda of the Jnanis may not be
even a drop before the ambrosial ocean
of Krishna-Prema.
So we find in Sri Chaitanya
Charitamrita (C.C.M. VIII.214-217):
the prema of the Gopis is the
uninterrupted flow of love of their
untainted bosom that is totally free from
any blemish of worldly lust. Apparently
it looks like lust so, to give the expression
of their highest intensity of Love the
philosopher-rhetorics epithetically voice
It as lust. Whereas the non-divine lust is
always without any exception for ones
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own self-gratification but the Vraja
Gopis Love is for the sole gratification
of Sri Krishnas Transcendental Amorous
Cupidity. There is total effacement of
ones own sense-pleasure in the
untainted Love-laden bosom of the
Vraja-Gopis but they become turbulant
with their poignancy of Love to unite
themselves with Sri Krishna with the sole
motto to gratify His Transcendental
Amorous Cupidity. This Divine Love is
so glorious that (Bh.X.47.58): Sri
Uddhava says: Fortunate are the Gopis
in the world who have assumed female
forms in Vraja which are meant for the
sole enjoyment of Sri Krishna. What to
speak of the transcendental bodies of
those Nitya-Siddha Gopis who render
their confidential loving service to Sri
Krishna? To attain Gopi-deha (female
form as Gopi) in Vraja is the acme of all
Sadhana Siddhas, i.e. those who have
attained success by spiritual practice in
their devotional loving service under the
guidance of the Nitya-Siddha Gopis. Sri
Nanda, the eternal Parent of the Divine
Child Sri Krishna in Human Form and
the Gopis of Vraja who were the eternal
Beloved to their eternal Paramour
Krishna are the paramount fortunate
spiritual beings in all respects who are
endowed with Adhirudha-Bhava
(Eternally Blissful Loving sentiment) for
Govinda, the Lord of Love-
Tranascendental and only the Sole-
Enjoyer of Transcendental Eroticism.
The Munis who are afraid of this world
and we, His associates in Dasya-rasa,
ever crave to peep into this Adhirudha-
Bhava but it is beyond our
comprehension. Those who are
immersed in the ocean of Rasa in regard
to the qualities and Deeds of Sri
Krishna, feel even the possession of to
be born as Brahma is most insignificant.
Lord Sri Chaitanya has declared
that Sri Krishna is served properly only
by the Denizens and especially the milk-
maids of Vraja and that it is not possible
for anyone who is not perfectly free from
sin to realilse the nature of such service.
It is necessary to pass through a regular
course of spiritual training under a good
preceptor to be able to understand what
it really is and to be able to practise it.
By attaining such service we realise the
eternal function of our souls. This service
cannot be performed by means of this
body or mind. It is performed by the
pure soul who is absolutely free from all
worldly hankerings. This service is a
matter of spiritual realisation and not of
apish imitation with the help of our
present ribald imagination. By sincere,
that is to say, convinced submission to
the rules of spiritual pupilage as laid down
in the Scriptures and expounded by
competent Teachers, one is enabled to
attain to such perfect purity of mind. The
Absolute Truth manifests Himself of His
Own accord, for He has the power of
taking the initiative, to the mind that is
thus purified in the sincere effort of
seeking after Himself.
So long as ones heart is polluted
by sense-egoism, so long as ones mind
is darkened by a very very thick
quagmire of sex-mindedness, so long as
an individual misidentifies his true self with
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this gross body and his subtle body
(mind, intelligence, ego), there is
absolutely no possibility of entering into
the depth of the spiritual transparency of
Sri Radha-Krishna-Prema. Eligibility
demands absolute effacement of man-
woman conception from the thoughts of
an individual before he or she can realise
the supreme beauty of the Divine Sex.
When the soul soars in the higher realm
of burning feelings with passionate Love
for Sri Krishna augmenting the Bhava of
Vraja-Gopi, which may awaken normally
and naturally in the heart without any
forced imagination, such a soul cannot
be kept any more, restricted by
Scriptural regulations and more human
reasoningthe soul transcends them all
in her spiritual flight in the Realm of
BhavasWaves of Feelings. While
maintaining a normal and restricted life
of spiritual practices in body and words,
the individual, in whom the intense longing
for the Bhavas of the Ragatmika Eternal
Associates of the Lord is awakened
Vraja-Bhava that of a Gopi a siddha-
dehaa permanent spiritual body, which
shall correspond to and be favourabe and
fit for serving the Lord under guidance
of the dearest one of the Dearest
Associate of Lord Krishna. In whom an
eager longing for Raganuga-Bhakti in the
Sadhana-stage is awakened, he thinks
of a permanent and spiritual body within,
corresponding to the particular category
of Sthayi-Bhava that of Madhura-Rati as
an eternal Maid the body so conceived
is that of a lady.
It should, therefore, be understood
with out any confusion that an individual
in the stage of spiritual practices in
Sadhana-Bhakti, must undergo the
rudimentary spiritual practices and not to
do anything arbitrarily till an earnest
craving is aroused in the heart for
Raganuga-Sadhana-Bhakti. When an
individual is thus blessed with the
spontaneous awakening of such an
intense longing he or she lives in two
worlds at the same time, physically in this
world he or she lives a normal life of
spiritual practices and chants the Lords
Name and listens to the Glories of the
God heard from the Scriptures and
mentally in the spiritual world he or she
lives in an entirely different realm,
possessing an aprakrita body of a hand-
maid. This maidenhood of the individual
has nothing to do with the physical body
whatsoever.
Love is an unbroken, ever
expanding spiritual experience. It is pure,
selfless and subtle in nature. The mystic
devotee cannot forget his taste of divine
Love. He sees his Beloved in everything,
hears His voice in every sound and finds
Him associated with every thought. It
matters little to him whether the world
remains or goes. His only concern is his
love for God. When the mystic devotees
of Krishna meet, they converse with each
other of their Love of God with a choked
voice with tears in their eyes and with a
thrill of joy in their pure being. They
have no fear of excess in their love for
Krishna, for Krishna is All-love and
Infinite.
The alround development and
percection of the philosophy of Bhakti
was superbly blended with pure
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devotionalism to the fullest extent only in
the life of Sri Chaitanya Mahaprabhu. His
contribution towards the psychology of
devotionalism in the solid foundations of
Bhakti philosophy is supreme and unique
in the religious history of the world. His
direct disciple Sri Rupa Goswami
thoroughly treated this subject for the first
time in his Bhakti Rasamrita Sindhu
and Ujjvala Neelamani. He says,
Anarpita Chareem Chirat. Sri
Krishnadasa Kaviraja Goswami, the
author of Sri Chaitanya Charitamrita,
remarks that before the time of Sri
Chaitanya Deva history does not give us
even one instance of any single person
having ever had the same experience or
that any book has ever given a
description of such a manifestation of
ecstatic love of God, as it was manifested
in the life of Sri Chaitanya. Sri Chaitanya
wept like a child, saying, Oh Krishna,
where art Thou? Why hast Thou left me?
How can I live without Thee? I had my
Lord. Again I lost Him. Who has
snatched away my Krishna? It caused
Him to see Krishna with His Own Eyes,
to hear the Flute of Krishna with His
Ears, to smell the scent of Krishnas
fragrance with His Nose, to taste the
liquid mellowness of Krishna with His
Tongue and to feel Krishna by touch at
one and the same time. In such ecstasy,
He fell into trance upon trance. In trance,
His body was swollen. His bones were
dislocated and kept together only by a
layer of skin. His breathing was faint and
He lay senseless, and foam came out of
His Mouth.
By constant chanting of the Krishna
Name into His ears by His devotees, He
regained His consciousness and began
to say, I met the Lord of My heart,
for Whose sake I had been burning in
the fire of love. But the next moment
He was overpowered by love-in-
separation and He repeated,
Krishna, My dear, Oh My life,whither
hast Thou gone, Oh darling Krishna, thus
stealing My heart and then abandoning
Me! Woe to Me, My beloved sister
(Gopi), what has happened to Me! My
love for Kanu (Krishna) wears away My
body and mind like poison! My heart
burns day and night, there is no happiness
for Me! Oh that I could fly where Kanu
is to be found!
Dr. S.Das Gupta in his A History
of Indian Philosophy says, The
religious life of Sri Chaitanya unfolds
unique pathological symptoms of
devotion which are unparalleled in history.
Without the life of Sri Chaitanya our
store-house of pathological religious
experience would have been wanting in
one of the most fruitful harvests of pure
emotionalism in religion. Sanskrit and
Bengali literature during this time received
a new impetus and Bengali became in a
sense saturated with devotional lyrics.
Mr. M.T.Kennedy says in his Chaitanyas
Movement: Its literature created ever
new modes for itself enriching the fields
of scholarship with such devotion as a
permanent contribution, and as long as
Bengali language persists, it will bear
testimony to the life and power which
were in this movement.
Although Sri Chaitanya
Mahaprabhu did not write any book
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except eight stanzas known as Sri
Sikshashtakam but being inspired by Him
and lessoned by Him His principal
followers such as Sri Rupa, Sri Sanatana,
Sri Raghunatha and there after
innumerable followers of Him wrote
countless treatises which are most
valuable; and the influence of Gaudiya
Vaishnava literature particularly in
Sanskrit, Bengali, Oriya, Assami and
Hindi is immense. The field of literature
directly and indirectly enunciated by Sri
Chaitanya or Gaudiya Vaishnava
Movement may be classified such as:
1. Biographical works, 2. Drama,
3. Kavyas, Champus and Dutakavyas,
4. Stotras, Gitas and Birudas, 5.
Philosophy and Theology and 6.
Padavali.
1. Biographical works:
(i) Krishna Chaitanya Charitamrita
by Sri Murari Gupta, (ii) Sri Swarup
Damodars Karcha, (iii) Sri Krishna
Chaitanya Charitamrita Mahakavya by
Sri Kavi Karnapur, (iv) Sri Chaitanya
Bhagavata by Sri Vrindavan Das Thakur,
(v) Sri Chaitanya Charitamrita by Srila
Krishna Das Kaviraj Goswami, (vi)
Chaitanya Mangal by Lochandas, (vii)
Chaitanya Mangal by Jayananda, (viii)
Govinda Dass Karcha, (ix) Chaitanya
Chandramirtam by Prabhodananda
Saraswati, (x) Chaitanya Vilas (Oriya)
by Madhav, (xi) Chaitanya Bhagavat
(Oriya) by Iswar Das.
There are innumerable books on
His followers. (i) Bhakti Ratnakar by
Sri Narottam Thakur, (ii) Prema Vilas by
Nityananda Das (lives of Srinivas and
Shyamananda), (iii) Karnamrita by
Jadunand Das (on the life of Srinivasa),
(iv) Rasika Mangal by Gopijana Vallabha
Das on the life of Rasikananda.
2. Drama:
(i) Chaitanya Chandrodaya Nataka
by Kavi Karnapura, (ii) Jagannath
Vallabha Natakam by Roy Ramananda,
(iii) Danakeli Kaumudi, Vidagdha
Madhava, Lalita Madhava by Sri Rupa
Goswami.
3. Kavyas, Champus and Duta
Kavyas:
(i) Krishnahnika-Kaumudi by
Kvikarnapura, (ii) Govinda Lilamrita by
Krishnadas Kaviraj, (iii) Sankalpa
Kalpadruma by Jiva Goswami, (iv)
Sangita Madhava by Prabhodananda
Saraswati, (v) Krishna Bhavanamrita by
Vishvanatha Chakravarty.
Champus: (i) Muktalata of
Raghunath Das, (ii) Ananda Vrindavana
Champu by Kavi Karnapur, (iii) Gopala
Champu by Jiva Goswami.
Dutakavyas: (i) Hamsa Duta, (ii)
Uddhava Sandesha by Sri Rupa
Goswami.
4. Stotras and Birudas:
(i) Chaitanya Chandramrita, (ii)
Vrindavana Mahima by Prabhodananda
Saraswati, (iii) Stavavali by Sri Rupa
Goswami, (iv) Stavavali by Sri Raghunath
Das Goswami, (v) Stavamrita Lahari by
Visvanatha Chakrvarty, (vi) Stava-mala
by Sri Jiva Goswami.
Biruda Kavyas: (i) Govinda
Birudavali by Sri Rupa Goswami, (ii)
Gopala Birudavali by Sri Jiva Goswami,
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(iii) Nikunjakeli Birudavali by Sri
Vishvanatha Chakravarty, (iv) Gauranga
Birudavali by Raghunandan Goswami,
(v) Krishna Birudavali by Krishnasharan.
5. Philosophy and Theology:
(i) Bhaktirasamrita Sindhu, (ii)
Ujjvala Neelamani by Sri Rupa
Goswami, (iii) Brihat Bhagavatamrtiam
by Sri Sanatana Goswami, (iv) Laghu
Bhagavatamritam by Sri Rupa Goswami,
(v) Shat Sandarbhas by Sri Jiva
Goswami, (vi) Sri Hari Bhakti Vilas by
Sri Sanatana Goswami, (vii) Sarartha
S
Darshini, (viii) Madhurya Kadambini, (ix)
Ragavartma Chandrika, (x) Gunamrita
Lahari, Prema- Samputi, Svapnavilas-
amrita, Anuragavalli, Rupachintamani,
Sankalpa-Kalpadruma, Surata
Kathamrita, Gauranga Chandrika etc. of
Sri Vishvanatha Chakravorty, (xi) Sri
Govinda Bhashya, Prameya Ratnavali,
Siddhanta Ratnavali by Sri Baladeva
Vidyabhushan Prabhu.
6.Padavali (Hindi):
More than 100 Hindi poets.
May Sri KRISHNA Nama, Which is the Reservoir of all that is
auspicious, the Destroyer of all the sins of Kali, the Purifier of all that is
pure, i.e., the Primeval Source of Purity, the provision or allowance to
the sage desirous of final beatitude to secure for him the highest goal of
Golok, the only place of eternal rest, for the words of the wise men llike
Sr Vyasadev, Sukadev, etc., i.e., whenever the Name is rememered for
the materialisations of their actions, their words, without taking the form
of advice t others, culminate in the resplendent glorification of Sri Nama
Mahatmya, i.e., the grandeur of the Divine Name, and hence the ulti-
mate resting pace for the words of the sages, the life-breath of saints
who are engrossed in Nama-Samkirtana, and the seed of the tree of
Dharma or religious practices, because all such prctices find their origin
in Nama alone, provide in profusion for the welfare of all of you.
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HUMAN RIGHTS WITHOUT HUMAN VALUES
NOBLE PEOPLE ALONE CARE FOR NOBLE VALUES
Sripad Bhakti Saurabh Narayan Maharaj
There are several State run
institutions under the governments of the
nations, to provide safety, security,
governance, law and order, assistance,
civic amenities, education, recreation,
entertainment, information, guidance
etc., to the citizens. Due to the downfall
in the standards, many of them tend to
cause distress to the pubic, instead of
helping them. If at all you expect all to
be honest, friendly, dutiful, responsible,
generous, efficient, righteous and helpful,
you should sincerely strive to promote
the noble human values in all walks of
human life, as well as in all sections of
the human society. Without the
awareness of noble human excellence it
is quite ridiculous to expect someone to
be just, friendly, honest, sympathetic and
responsible towards the entire humanity.
Such an expectation is nothing but a
fools paradise. The present day society
is infested with defaulters in every walk
of national life, who are very fond of
claiming for their unlimited rights without
discharging their legitimate duties. It is
just like a group of people, all of whom
desire to eat delicious food stuffs, while
no one is intereted in cooking them. We
should understand that, the sum total of
rights and privileges you enjoy in the
society is just equal to the sum total of
duties and responsibilities discharged by
all of you. The consumers can hardly
have their demands fulfilled by sabotaging
the interest of the producers. Both of
these factor are reciprocative and inter-
dependant. All the parties should adhere
to the principle of cooperation and
righteousness. Peace, happiness, bliss
and satisfaction are the rewards of pure
human nobleness. When these values get
adulterated with negative factor of
inhuman attitude, they fail to achive any
kind of human welfare. According to
Chandogya Upanishad a pure jiva is
endowed with eight kinds of noble
spiritual qualities, of which the first one
is that, it is absolutely free from sinfulness.
Sinful tendencies therefore, are
possessed by the human beings to the
extent of their adulteraton and impurity
acquired in the unnatural association of
inhuman element. Holy company is the
unique process available in this world,
for getting relieved of all the sinful
tendencies and to achieve the highest
human nobility. Those who adopt evil
nature through wicked company happen
to be the store-house of all kinds of
inhumanness. This gives surging impetus
to the evils like atheism, fanaticism;
materialism, malice, selfishness, anger,
greed, lust etc. In the name of secular
advancement, these ugly factors are
allowed to rise their heads by the help of
dirty politics, vulgar literature, sensational
news, modern fashions, audio-visual
atrocities, sexy advertisements, criminal
cinemas, vote-bank politics, social
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divides etc.
All these negative factors
collectively corrupt the minds of the
younger generation by increasing criminal
and inhuman tendencies. The political
opportunism is ruining the invaluable
ideals of ethical righteousness that protect
the human society, and which are
carefully built over a period of
millenniums by our worthy ancestors.
Those who are elected and appointed
to the positions of guiding the society are
today destroying the same of its age-old
virtue, for securing their own temporary
financial and selfish gains. Our most
beneficial Vedic culture of universal well
being is systematically getting suppressed
and destroyed by the inhuman agencies
to achieve their own devilish designs.
Unfortunately the various historical and
political blunders committed by the
leaders have now made our main stream
society degenarted, unresponsive and
inactive during this hour of universal
human crisis. If you start digging a well
for collecting water when the house is
already on blazing flames, how can you
escape from destruction? Just as a
wooden handle helping an axe to destroy
the entire forest, our own degraded and
perverted countrymen are aiding the
enemies to ruin our cultural heritage of
ageold-divine values. When every nation
on the surface of the earth feels proud of
its past heritage, it is only our so-called
secular government that puts an ominous
stamp of sectarianism and saffronisation
on the head of our unrivalled and supreme
Vedic culture and tries to demolish it by
keeping the younger generation and the
general masses away from the benefits
of this magnificiant culture of absolute
universal well being? Foolish politicians
do not know that, by hating our universal
Vedic culture they are charging axe upon
their own feet. Those who try to destroy
righeousness can never escape from their
own destruction. The pity is that, all their
blind followers who hold these foolish
people as their ideals, shall have to get
misguided and face miserabe downfall in
their lives.
Although noble human values are
so much beneficial in achieving well
being of every living entity of this universe,
yet for the degraded human being these
values become unpalatable, just as an
owl hates sunlight due to its own eye-
defect. By analysing our decades of
experience regarding the general nature
of the common people, we find that very
few people may possess the goodness
of reciprocating to the worthy invitation
for promoting noble human values. All
the rest of the people seem to be much
thick-skinned that, they have become
totally insensitive to the issue of
nobleness. It is quite difficult to get even
one in the societywho areinteested in
cooperating in this important issue of
niesal well-being. On the other hand we
can get millions of followers for the issues
of selfishness, militancy, duplicity,
corruption, falsehood, agitations,
misappropriation, opportunism, power
sharing, terrorism etc. This indicates the
degree of social degradation. As per the
words of saints, common people
remember God, only when they fall in to
difficulties. If at all they remember God
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during happiness, no difficulties can
overcome them. Similarly, if our people
take firm steps to promote noble human
values in the society well in time, they
can very well avoid all kinds of calamities
and lead a happy life of peace, satisfaction
and joy. This type of favourable situation
demands determined and concerted
effort by all our citizens towards
enhancing goodness nd eradicating evils.
Even if some of noble people of our
society dedicate their lives for this great
S
ideal of total well being, that too can give
a direction to the society in helping the
suffering humanity. When there are
millions of methods available in this world
for undergoing failure, frustration and
destructiion, the only sure method
available for universal well being is to
promote noble human qualities under the
guidance of self-realised noble souls,
which can also save the humanity from
impending destruction due to inhuman
evils.
PRARTHANA
O Krishna! So long as people do not accept You as their own, i.e., so
long as they do not form any relationship like Dasya, Sakhya, Vatsalya and
Madhurya, or that of a beloved wife with You, all the peculiarities like passion,
love, anger, etc., act as thieves with them, the house becomes a dungeon and
the delusion of the mind which makes them think the transient objects and
plealsures as eternal bliss and by which they become addicted to the gratification
of the senses, fetters their feet.
But as soon as they take absolute shelter in You, even anger conduces to
the advancement of their devotion to You. O Krishna! The Embodiment of
Transcendental Bliss! When people become devoted to You, they naturally
treat all the worldly enjoyment, relations, friends, guests, etc., as emblems of
Your Grace and all the five passions, like Kama (desire), Krodha (anger),
Lobha (greed), Moha (delusion) and Mada (pasion), which in a non-devotee
cause his retrogradation, become the supporters of his continued progress of
devotion.
If You do not accept them as Your Own, all these feelings become so to
say their curses which jointly and severally bring about their downfall. O
Krishna! Pray forgive me. You are Omnicient. You are the "Supreme Being.
You are the Lord of Universe. This whole creation is treated by me as Yours.
I am only Your vassal. Hence, without Your Grace I am not fit to acquire the
good fortune of these blades of grass and other fortunate beings of Vrindavan.

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Oh sons of Asuras! even the

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