Gaudiya Math Chennai / The Gaudiya September 2009 Special

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EDITORIAL
Founder Editor:
Nityaleelapravishta
THE SOUL'S CHARACTERISTIC
B
Sri Srimad Bhakti Vilas hakti is the very characteristic
Tirtha Goswami Maharaj of the Jivatma. There can be no
apart between the two. Unlike
Editor: sweetness in the sugar. Without sweetness
H.H.Tridandiswami the sugar has no existence. Similarly very
Sri B.V.Madhusudan Maharaj Bhakti-Bhavam is the true nature of the
soul. But sometimes it stops functioning
while intervened by maya, the illusory
energy of Lord and misidentifies the body
as soul. Anya-Bhavam (diversion of the
mind) comes because of the soul being so
Associate Editors: insignificant to be very easily captive of
H.H.Tridandiswami maya. Water in its normal condition is
Sri B.K.Harijan Maharaj liquid. Due to excessive heat evaporates
H.H.Tridandiswami into gas and with zero degree temperature
it takes the form of the ice respectively.
Sri B.P.Janardan Maharaj Both are diverted forms of the water. Same
Prof. R.N.Sampath way originally living entities are servants
of the Almighty while they are infatuated
covered by the gross and subtle Upadhis
in the form of different bodies such as
demigod, human, bird, beast etc. There
Sub-Editors: are eightyfour lakhs species of lives. The
Sri Gauranga Prasad ignorant souls overlook His service want
Brahmachari to lord it over the material world, then
Bhakti Bhavam in the souls becomes
dormant, misidentify with the bodies as
souls. But they completely forget God,
develop keen interest for the body and the
belongings. They become entangled into
the enjoyment of Vishaya (material
objects) through the senses, perform
various activities and undergo the result
Manager:
of their Karma, that may be good or bad.
It is said that -- "sva karma phalabhuk
Sri Sujan Krishna puman". Here every one of us has to be
Brahmachari suffered or enjoyed the result of previous
SEPTEMBER 2009 THE GAUDIYA 59
karma performed in various of Sri Chaitanya Mahaprabhu. In the
environments. Gita Lord Sri Krishna teaches the path
The greatest challenge for the of Karma, Jnana, Bhakti and points
Jivatma in its ultimate quest for out that they are not separate entities
attaining Bhakti to the Feet of Lord but merge with one another when
Krishna is the powerful sway of Maya practised in the right spirit. But the
that easily infatuates and diverts one's special emphasis on Bhakti makes it
efforts. It is said that -- "Bhakti clear that though it is common for all
nayati, Bhakti darshayati". The but it requires a simplicity, strict
Jivatma is shown the path of Bhakti sincerity and above all the complete
that is capable of ripping apart the veil self surrender to the Lotus Feet of the
of maya and revealing the Supreme Lord. Bhakti is a spontaneous flow
Being to the sincere devotees. of love and affection to satisfy the
We find in the eleventh canto of Divine senses of Almighty Sri Krishna
Srimad Bhagavatam that one of the only. The statement of Gopikas
great Bhakti Yogis (Nava-yogindras) recorded in Srimad Bhagavatam, said
Antariksha in his response to the -- "Neither we are yoginis nor are we
question put by the king Nimi said the householders but O Krishna ! You
that the Lord's Maya is the cause of are the very heart and soul of ours' ".
creation, preservation and dissolution Also the Lord's penchant for His
of the entire universe with all its devotees like the Gopikas, is such that
animate and inanimate. To counter He calls them His very Atmas. He
this attraction towards worldly life grants the wishes of the devout but is
casued by maya one should strive to willing to give Himself to those who
gain knowledge of the Supreme Being think attaining His service is the only
and one's own atma. This can be Goal in life. He is thus allowed
achieved by cultivating Bhakti to the Himself to be bound by mother
Feet of Sri Krishna the Supreme Yashoda.
Personality of God-head. In Sri Krishna Avatara the Lord a
It is said that Vedic truths are very shows that it is not necessary to be
subtle and their significance deep and proficient in Sastras or have the
hidden. Srimad Bhagavatam presents knowledge of upanishads at one's
it in perfect manner. Therefore, fingertips to reach Him. The
Srimad Bhagavatam is "Vedartha unlearned Gopikas were able to attain
Paribrimhita". The learner and the Him through the single minded
preceptor have to be well participants Bhakti. At no cost would He let down
in the devotional activities to the Feet His devotees and He would go to any
of Sri Krishna. Then the Bhakti paves length to protect them.
the way to the God. Attaining such full fledged
The Karma Kanda and the Jnana devotion to the Feet of Krishna is the
Kanda are the two suicidal methods soul's Goal.
of worship as per the Bhakti School --- B.V.Madhusudan
60 THE GAUDIYA SEPTEMBER 2009
OURSELVES
SRI KRISHNA JAYANTI
Sri Krishna Jananti was deco-rations. The Temple Deities
celebrated at Sri Gaudiya Math, and Sanctum Sanctorum was most
Chennai, with great eclat and tastefully decorated with flowers of
festivity. The celebrations several thousands of rupees offered
commenced on 1st August and by several devotees. The fragrance
continued up to 15th August of the incense surcharged the
highlighting Jhulan Yatra, Baladeva Temple atmosphere creating delight
Avirbhava, Sri Krishna Jayanti and in the hearts of devotees.
Nandotsava with the special Above all the Kirtan performed
features of Theistic Exhibition by Bhaktaswaraa Bhajan Mandali
religious discourses, Bhajans, took the devotees to the height of
special puja, Mahaprasadam Divinity which was followed with
distribution etc. Bhagavata Discourse signifying the
The Theistic Exhibition and Sri Lord's Advent and finally
Krishna Jayanti Celebrations were performing of Special Puja, Bhajan,
inaugurated by Sri S.Ganesan, Aratrika of the Lord at midnight and
Former Chief Security thereafter Temple Parikrama and
Commissioner, Southern Railways, distribution of Mahaprasadam to
Vice President, Tamilnadu Cricket one and all were the special features
Association. of the day.
Honourable Justice Sri Palani At 6.15 p.m. when Sri
Velu of Madras High Court visited K.V.Varada Rajan (Senior
the Math on 13th August. He was Commercial Manager, Frieght
duly received and honoured with Marketing, Southern Railways)
Maha Prasadam. arrived, he was received by the
14th August was the glorious Swamijis and elite of the city with
day, the Advent of the Lord Sri due honour. He was shown the
Krishna and from dawn Bhajan exhibition stalls first and he was
started and with different taken to the Lord where he paid
programmes continued till midnight homage and then was led to dias.
when several thousands of devotees After the welcoming speech and
poured into the Math. The Math garlanding H.H. Swami B.V.
was most pleasingly decorated with Madhusudan Maharaj gave a
electrical iluminations and flowers lengthy speech about Sri Krishna
Jayanti. Then Sri K.V.Varada Rajan Prasadam and Laddu Prasadam. At
gave his speech. The other guest Sri about 2.00 a.m. the function came to
N. Rajendra Prasad (Dy. E.O. TTD an end.
Chennai) could not come due to The next day, on Nandotsava day
some unavoidable circumstances. from the very morning onwards
Afterwards H.H. Swami B.K.Harijan hundreds of devotees thronged to the
Maharaj also spoke. Finally Sri Math to receive their Mahaprasadam.
Suresh Ch. J. Shah gave vote of Until late night Prasadam was
thanks. Thus the meeting ended. distributed to one and all. Sri Krishna
After the meeting was over there Jayanti was celebrated befittingly in
was Aratrika to the Deities. all our other branches also. Sri
In the meantime the special Bhajan Krishna Jayanti programme was
Party for the day Bhaktaswaraa Bhajan covered by Doordarshan as well as
Mandali got ready for their devotional other private T.V. channels.
Bhajan performance. The Bhajan was
so soul-thrilling that whoever entered Sri Radhashtami:
the Math sat at least a few minutes to Sri Radhashtami was also
hear their Bhajan. The Bhajan celebrated with great eclat at Madras
continued upto 12.15 a.m. which was Sri Gaudiya Math on the noon of
followed by the Bhagavat discourse Friday, the 28th August 2009. Special
by H.H. Tridandi Sri B.V. Puja, Bhoga, Raga, and Aratrika were
Madhusudan Maharaj. offered to the Deities amidst
Here in the Temple exactly at Samkirtana. There was a huge
midnight at the time of Advent of the gathering of devotees who were fed
Lord Special Abhishekam, Puja were with sumptuous Mahaprasadam.
performed. Afterwards several Sripad Madhusudan Maharaj gave
varieties of eatables were offered to a short discourse on Sri Radha Tattva
the Lord. before the Aratrika. The Srimurtis
The eagerly waiting devotees were gaily decorated which was
were surcharged when the Temple much appreciated by one and all. In
doors were opened for special the evening also there was a discourse
Aratrika to the Deities and Sanctum by Sripad Madhusudan Maharaj.
Sanctorum were so beautifully Reports received from other
decorated and everybody could feel branches also state that Radhashtami
the Divine Grace of the Lord. was celebrated with the same eclat
After the Aratrika and Parikrama, and devotees attended in large
everybody were given Tirtha number.
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MUTUAL RELATIONSHIP BETWEEN

DIRECT AND INDIRECT INJUNCTIONS
Srila Thakur Bhakti Vinode
W
hat is the difference Now it is to be seen, what is the
between ceremonial relation of Varn mâ shrama dharma
acts of materialistic with Vaidhi bhakti? The question is
persons and the pure devotion of whether Vaidhi Bhakti is to be adopted
Vaidha bhaktas? There is a great deal by doing away with Varn mâshrama
of difference between the two. Those dharma or leaving it or by obeying
who have got indifference to material duly the principles of it, the path of
objects are entitled to Sany m â sa Vaidhi Bhakti has to be taken for
belonging to the theory of cultivation of devotion. The main
knowledge. Those who have got purport of Varn m â shrama dharma
regard for Divine truth but have not (Bh.I.5.32-36), as said before, is to
attained complete aversion, whereas obey the laws of health well, to
on the other hand have not much cultivate and improve the faculty of
attachment to karma are entitled for mind, to cultivate the social good and
devotion (Bh.XI. 20.7,8). The social learn spiritual truth in order to
work, nine states (Bh.XI.22.47) of cultivate devotion. Nobody can deny
body, maintenance of body and the necessity of Varn m â shrama
observance of ceremonial works dharma, so long man is confined to
prescribed by his own dharma are material body. If done, the life of the
included in the Shmâstras dealing with jivas will go astray for want of
karma as well as in the cult of learning the aforesaid four principles
devotion. Still the difference is that and there will be no good. So you
in the Karma kmânda there are certain should obey strictly the principles of
provisions for service of many gods, Varn m â shrama dharma as due
desire for satisfaction of senses, injunction for improving the
honour to material objects, harm to condition of body, mind etc., for
jivas in some way or other, respecting welfare of society and attainment of
those who are born of high family spiritual life. But it is not that the
etc., which are contrary to devotional observance of Varnmâshrama dharma
cult. In the life of Vaidha bhaktas is the sole necessity. Therefore with
the prominent sign is the service of the help of that dharma, you sould
Vishnu, taking delight in transcen- cultivate devotion. For the cultivation
dental objects, serving Brahmanas of devotion, the observance of
and Vaishnavas who are endowed Varnmâshrama dharma has been found
with signs of Bhakti and nonenvious- necessary. Now it is to be considered,
ness such as kindness to all beings. whether there will be any time for
cultivation of devotion (Bh.XI.27.6) of the Vaishnavas the Varnmâshrama
as the observance of Varnmâshrama dharma will be sanctified by devotion
dharma is a long standing one and and converted into Smâttvic bhmâva and
what will be the duty where conflict then being servant of Smâdhana Bhakti,
arises between the two? The first the dispute between karma and Bhakti
answer is that, if the body, mind, will disappear. By gradual
society and spiritual life are not development of Bhakti, the life of
protected or nourished, how devotion Brâhmin will be light and it will admit
which is the higher stage can be the spiritual equality of a devoted
practised? If death comes soon, if the Shudra life. The life of a Shudra will
disease of mental disorder arises, or if then be enlightened by servitude to
as a result of a social revolution there God and also feeling of servitude to
is evil company and evil acts ensue the divine men. Thus he will gain
and if without getting proper similarity with a Brmâhmin who feels
education in spiritual truth, how belief himself a humble servant of God.
which is the seed of devotion can Then the purity of Vaishnava
sprout in heart? On the other hand, friendship will brighten up the life of
by leaving Varnmâshrama dharma if all four castes so much that it will
arbitrariness is followed, then the appear that it is near about the door
bodily and mental effort will guide of Divine life. If the obstacle of vanity
him as to wantonness or wilfulness, in body is removed then the great
and no sign of devotion will be visible. similarity amongst the jivas will be
Always the Jivas will be addicted to possible (Gita V.18).
abominable works. So it is to be Just as the moral life without
admitted that Varnmâshrama dharma faith in God, coming in contact with
will be helpful to the cultivation of the moral life having faith in God of
devotion (Gita XVIII.47) although the Varn m â shrama dharma becomes
former takes a long course to a certain merged in it faultlessly, so that moral
extent. The cultivation of Vaidhi life also coming in touch with
bhakti will however shorten its course. devotion is miraculously changed into
The members of Varnmâshrama dharma a life of Vaidha bhakta without any
will be converted to be the members of the previous fault. The worship of
of devotion gradually. At first God by the persons belonging to
observing the rites of Varnmâshrama Varnmâshrama dharma was a policy
dharma, you will cultivate the five similar to the policy of other
kinds of devotion which have been religionists. But when this is
instructed by your preceptor to the best reflected in the devout life, the
of your might. You will gradually worship of God gets predominance
leave that portion of work of over other duties. The devotee always
Varn m â shrama dharma which is considers all other policies of
contrary to devotion. At last in the life Varnmâshrama dharma as servants to
the worship of God. Although at first everyone has a right to devotion but
sight, this change seems to be small, the person following the rights of
yet at the time when constancy grows Varn mâ shrama dharma has special
more, it gives that life an excellent privilege and authority. In spite of
shape. This is a marked distinction this, aversion to devotion is noticed
between the life following in the life of many who profess
Varnmâshrama dharma and the life of Varnmâshrama dharma (Bh.XII.3.44).
Vaidha bhakta. It is the natural inclination of jiva
It has been described in the to climb the higher step from the step
Shmâstras that all men are entitled to in which he is at present situated. But
devotion. Devotion is the natural according to that nature he should not
virtue of man and for this all care climb the higher step hurriedly or
should be taken (Bh.VII.6.19). It is untimely. That is to say that first of
thereby admitted that all persons of all he will have to keep his feet firm
four castes attached to Varna dharma, in one step and then rise to the next
or persons following four stages of life one. For this reason, the merit
(i.e. Ashrama dharma) are entitled to regarding constancy for step has been
devotion. Even the low classes, explained. When you will get right to
coming under the category of men are set your foot on another step, you
entitled to devotion. Although this is should then only leave your previous
true yet the out-caste classes do not constancy. The desire to cling to one
get proper facility obtaining devotion. step is a superstition arising out of
Their birth, company, work and earnestness in inferior convention.
propensity are so low, that their life According to that superstition the
being engrossed only in gross matter lowest class disregards the moral life
is just an animal life. For filling their without faith in God, the moralist
belly, they are always extremely without faith in God disregards the
selfish, malicious and cruel. Their moralist believing in imaginary God,
heart is very hard. So the path of and the moralist with faith in personal
devotion is somewhat difficult for God disregards devotion and at last
them (Bh.VII.6.3,4). That they have the Vaidhi bhakta disregards
got right to enter into the cult of Rmâgmâtmika Bhakti. According to this
devotion can be seen by discussing the superstition, many of the persons
history of devotees such as Sri Haridmâs professing Varnmâshrama dharma do
Thmâkur, the fowler, - a disciple of Sri not praise Vaidhi Bhakti
Nmârada, Jesus and St. Paul etc. But it (Bh.VII.9.10). But this cannot cause
will also be seen that they could get any harm to devotion, yet this only
the path of devotion with extreme shows their misfortune. Persons
difficulty, even they could not get seated on the higher steps naturally
opportunity of protecting their devout long for the welfare of men lying in
life for a long time. It is true that the lower steps, but so long they are
mâ
not fortunate, they have no desire to helpful to the cultivation of Bhakti
reach the higher step by leaving their and in some cases they become
former constancy. companion to a certain extent in the
The moral life with faith in God beginning to see new entrant to Bhakti
like Varnashrama dharma when (Bhakti Rasmâmrita Sindhu).
touched by devotion turns into a In the 'Hari Bhakti Vil m â sa'
devoted life. But so long he does not various parts of Vaidhi Bhakti have
discard his previous swarupa and been discussed. In the 'Bhakti
accepts the swarupa of a devotee's Sandarbha' these have been grouped
life, whatever he does is termed as nicely under nine kinds of Bhakti. In
karma. Karma is not an indispensable the 'Sri Bhakti Rasmâmrita Sindhu' 64
part of Bhakti. But when karma is kinds of Vaidhi Bhakti have been
assimilated with Bhakti the life of shown. Amongst these five have been
devotional performances is awakened. described as the essential ones. These
Then it is called Bhakti itself and not are the following:--- (1) Pleasure in
karma. When firm belief with regard serving Shrimurti, (2) Tasting the
to God arises, the right of karma sweetness of the meanings of Shrimad
disappears. Amongst the ingredients Bhagavatam with the devoted witty
of karma the evening prayers and persons. (3) Companionship with
worship are also karma (bounden those who belong affectionately to the
duties) subservient to the policy of same class of devotion those who hold
that dharma. But that is not so in the higher merit than themselves. (4)
case of devotion arising from faith in Singing of holy Name, (5) Living in
God. When regard for God arises, Vraja.
then all works done out of attachment The part of devotion, in which
to God are honoured according to an aspirant has more taste is
significance. Then if in any place in especially to be followed. But he
the evening, discussion about Hari should be careful so that he may not
goes on, the aspirant for devotion does show hatred towards other parts. In
not feel inclined to do evening prayers determining the main principles of
etc., by leaving it. He then makes up Vaidhi Bhakti, two things are to be
his mind that when the significance admitted viz. God is always to be
of doing evening prayers is present, remembered by the jivas. (1) The
what is the necessity of doing other work which is favourable to the
works by leaving this. remembrance of God is the first and
Jnmâna and Vairmâgya are not the foremost injunction to the aspirant.
part and parcel of Bhakti. Because (2) Forgetfulness of God is the
these make the heart hard and greatest evil. The work which stands
therefore they are contrary to against remembrance is prohibition
devotion. Before entering into above all.
devotion, they, in some cases, become Keeping an eye upon these two
aspects, aspirants by living their holy men. By practising bhajana
tenacity to the rule can accept some with holy men, their evil is removed
principles at one time and give it up (Bh.II.7.46). After the removal of
at other time. evil, their belief becomes pure and
Vaidha sadhakas are real gets constancy. Constancy gradually
aspirants. They have three states. 1. turns into attachment and that takes
Smâhdaka with firm belief. 2. Smâdhaka the name of 'Ruchi' (taste). This is
with constancy. 3. Smâdhaka who has the limit of development of Smâdhana
got taste. Bhakti. After 'ruchi' there comes
Smâdhakas with firm belief take ' m â sakti' (loving inclination or
shelter to the feet of Guru and being attachment) and then it turns into
initiated by him practise bhajana with bhmâva.
O
Panegyric to the Spiritual Master
åÁ™»z…eÊ ™åÏ™uú ∆YyúÏfi™fi ÀƒøúÊ

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ú¿ÁõoÁz ÆÀÆ ú¿usoNwúÆÁ »yTÏªÊ oÊ åoÁzDuÀ™ @@˛˛
I bow down my head to the Beautiful Lotus

Feet of my Divine Master Who, out of His Causeless
Mercy, has blessed me with the Supreme Holy
Name, the Divine Mantra, the service of the Son of
Sachi, Srila Svarupa Rupa Sanatana Goswami
Prabhus and Their followers, the Supreme Abode of
Mathura, the Blissful Bowers of Sri Radha-
Krishna, the Divine Sri Radha-Kunda and the
Govardhana Hill, and implanted in my heart the
desire for the loving service of Sri Sri Radha Govinda
in Vrindavana.
SRI KRISHNA CHAITANYA IS GOD HIMSELF

Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
I
n regard to the proposition as possess the power of catching the
to whether Sri Krishna- transcendental sound and who have
Chaitanya is Godhead recorded the Word of God for the
Himself the only evidence that is benefit of fallen jivas. The Word is
admissible is that of the Veda, the there in the books but its meaning is
only function of which is to proclaim not intelligible to us. All we can do is
the Godhead to all jivas. The Veda, to take it on trust provisinally and
the Word of God, is identical with listen attentively. If we do this, say
God Himself. The Word exists the Scriptures, the meaning will in
eternally in the form of the due course dawn upon our
transcendental sound that is always emancipated understanding. But we
revealing God, i.e. Itself to those who must not try to understand the Word
are privileged to hear. There is no of God in the light of our worldly
other way of knowing God open to knowledge. If we do so we are sure
sinful jivas. What they see, hear, to misunderstand everythig. We must
taste, smell, think are relative and agree to believe that the plain meaning
limited and impermanent phenomena of the Word is the true meaning
known as material objects. The however fantastic it may seem to us
sceptics are right in holding that it is at first sight.
not possible for any one by means of So there is a plain meaning of the
his (materialised) mind to have any words of the Veda which is the only
knowledge of the Absolute. testimony we possess in regard to the
Revelation is properly enough proposition which we shall endeavour
objected to on the ground that the to establish. This is not dogmatism.
limited mind of the jiva is It is not anybody's un-supported
constitutionally incapable of opinions which the reader is asked to
receiving the unlimited. Such is the accept blindly. It is the experience of
unanimous testimony of all a minority of the best people of this
empiricists who are the present world which he is asked to believe to
leaders of thought in regard to the be true as experience and to accord to
phenomena of this world. They are it his serious considration. It will not
quite consistent in refusing to go against any of his beliefs or
speculate on the Absolute. practices because it refers to things of
But the Word of God is as a another world. It is worth listening to
matter of fact not heard by the organ as this minority of the people claim
of hearing of sinful jivas. There are that it is the Absolute Truth which is
also sinless persons whose ears ordinarily believed to be either non-
existent or unattainable. Chaitanya is the Godhead Himself.
Once the right formula is known This omission is, however, deliberate.
we can verify its truth by application. In the Srimad Bhagavatam Prahlada
If it can actually give us what it says, 'Krishna, Thou maintainst in this
promises we might admit its real manner the realms (lokas) of men,
existence although we may not be tiryaks, rishis, devas, fishes, etc., etc.,
allowed to reach it by our own efforts. and destroyest the enemies of the
We can also obtain thereby a view of world. Thou, Great Person, wilt
the relative value of our own Thyself proclaim the dharma of the
synthesis, if any, at least in regard to kirtan of the holy Name which is
this world which happens to be the appropriate for the Kali Age by
limit of our vision. concealing Thy identity. It is for this
But we claim a much larger reason that Thy Name is Triyuga
measure of indulgence from our (belonging to the three ages). Thou
readers than mere tolerance. Because art so named because no Shastras
there is no explicit Vedic evidence in make this 'Thy hidden appearance'
support of the proposition that we known explicitly. In the Adi Purana
have undertaken to prove with its God Himself says -- "This My Form,
help. We have, therefore, to depend which I keep concealed, is eternal.
also on the candour and unbiased Hiding My identity I Myself ever
judgment of the reader. There is no protect all the lokas by establishing
Vedic text which says directly that Sri the dharma, assuming for the purpose
Krishna Chaitanya is the Godhead the form of the devotee of Myself."
Himself. The reader must not The above texts of the Puranas,
understand by Veda only the present and there are a few more, point to the
Vedic Samhitas. By Veda he is to promulgation, in the Kali Age, of the
understand, as the rishis themselves Kirtan of the Holy Name by God
understood, something much wider. Himself Who assumes for the purpose
The Puranas, according to their own the form of the devotee of God
authority, explain and supplement the concealing His Own identity. Under
Veda and are, therefore, a part and the circumstances we cannot expect
parcel of the revealed literature. One to find in the Veda anything more than
who has taken the trouble of carefully overt references to this particular
studying the Puranas knows very well appearance of God. In the Mundaka
that they are not really opposed to one Upanishad (3/3) we have the
another and are graded into three following, --- 'When one beholds the
distinct groups. One of these groups Lord of the world, the Person Who is
treat mainly of the transcendental the source of the universe, of Golden
reality. The Srimad Bhagavatam is Complexion he attains to the state of
the most elaborate work of this group. purity and equanimity by virtue of the
I have said that the Veda does not transcendental knowledge which
explicitly state that Sri Krishna washes away all conceptions of good
and evil that are the products of the Krishna which forms the central
un-spiritual worldly experience.' subject of the Srimad Bhagavata.
There is no other form of the Supreme According to the Bhagavata there does
Lord possessing the golden not exist any higher religion than the
complexion. The epithet Mahaprabhu love which characterized the milk-
which was for the first time applied maids of Vraja. No Avatara of the
to Sri Chaitanya by His associates Supreme Lord, is capable of
appears as the designation of God in conferring this love of Vraja. Even Sri
the Svetaswatara Upanishad (3/12). Krishna Himself in His Leela of the
In the Veda the reference is to Sri Dvapara Age did not bestow it on the
Krishna, as being the Godhead. The undeserving. The unconditional love
Bhagavata Purana identifies Sri for Sri Krishna of the milk-maids of
Chaitanya with Sri Krishna. The Vraja would have remained for ever
explicit identification is contained in un-attainable to the fallen jivas but for
the following slokas of the Bhagavata, the cause-less mercy of Sri Krishna
-- 'All persons possessed of good Chaitanya which made Him bestow it
judgment worship by the sacrifice of on those who did not deserve it. In
the samkirtana the Great Person in other words the supreme excellence of
Whose mouth there are always these the Dvapara leela of Sri Krishna would
two letters viz. 'Kri' and 'shna', whose have been of no benefit to the sinful
beauty is non-dark (i.e., yellow). In world but for the teaching of Sri
this manner they worship Him in the Chaitanya which thus forms the
company of His angas (limbs), necessary supplement of the other. Sri
upangas (minor limbs), astras Krishna Chaitanya is, therefore, none
(weapons) and parshadas (associates) other than the Supreme Lord Himself
by whom He is always surrounded' concealed in the guise of His devotee
(Bh.XI.5.32). And again, -- 'This son appearing in the Kali Age to
(Krishna) of yours (Nanda) assumes promulgate the samkirtana of the holy
the hues of white, red and yellow in Name which is identical with the un-
the other three Ages. At present (i.e., conventional love of Vraja. He is not
in Dvapara) He has assumed the dark the Avatar of Sri Krishna. He is Sri
colour'. Krishna Himself. Because no Avatara
This much as regards the direct of Krishna can confer the un-
testimony. The indirect evidence is conventional love for Himself, -- it
abundant and this is only natural as being the highest, the fullest service
God chooses deliberately to conceal which is necessarily the exclusive due
His identity in this case. This indirect of the Godhead Himself, the Source
testimony also appeals far more of all Avataras. Such love cannot be
strongly even than direct evidence, to inspired by any except Sri Krishna
people in this speculative Age. Sri Himself. Sri Krishna did not,
Krishna Chaitanya taught the religion however, exhibit this activity in His
of un-conventional love for Sri Dvapara lila as He chose to appear on
that occasion in the undisguised form claim their service for himself and this
of the Godhead Himself, the Object pleases their vanity and disarms their
of the highest devotion of all jivas. hostility. By this clever ruse God
There is no limit to the power of God. makes sinful jivas unconsciously
But He has given perect freedom of forget their aversion to Himself
choice to the jivas and accepts only (disguised as devotee). He
their voluntary service. The fallen demonstrates to them by His own
jivas owe their plight to their natural example which melts the stoniest of
disinclination to serve the Supreme hearts, that in the case of the jivas the
Lord. The terrible cosequence of this privilege of rendering service to God
abuse of their freedom of choice was is infinitely higher than the privilege
that they failed to recognise the of receiving any service and that the
Supreme Lord when He actually service of God is superior to the unreal
appeared in their midst in this sinful lordship coveted by sinners over
world in His own eternal form and material nature. The jiva soul is an
without disguise. The direct method infinitessimally small fraction of the
of the Dvapara lila thus failed to spiritual power of God. It has no
reclaim the sinners. Sri Krishna then affinity with God's material power.
laid aside His form as the Godhead The jiva soul is superior to matter
and assumed the guise of the servant because the spiritual power of God is
of God. Devotion to Himself was not superior to His material power which
valued by sinful jiva because they had stands to the former in the relation of
lost all memory of it through sensuous shadow to substance. This is quite
existence of countless ages. God opposite to what their relation seems
chose to appear in their midst as the to be to our perverted understanding.
Teacher of the eternal religion that had If the jiva soul wants to rule over the
been forgot and for this purpose spiritual power of God to which it is
assumed the exterior of the greatest subordinate by constitution it falls into
of all His devotees viz. Sri Radhika, the clutches of the illusory, i.e.
the premier milk-maid of Vraja. No material power of God and becomes
one can be a teacher of religion, say subject to all the miseries of a false
the Shastras, who does not practise the existence. The jiva can never be God.
same himself. God is the Supreme But God is simultaneously great and
Teacher of religion. His eternal form small. In Sri Krishna Chaitanya the
as Teacher of the religion is that of small face of the Divinity which the
the ideal devotee viz. Sri Krishna jivas can recognise is exposed to them.
Chaitanya. God as Teacher is the most God in this manner shows to the jiva
devoted of His servants, appearing as the jiva's own ideal form which is also
worhipper by concealling His identity eternally part and parcel of Himself.
as the Object of worship. The ideal The jiva can be great not by the
devotee is respected by sinful jivas on assertion of his native littleness but by
account of his humility. He does not agreeing to serve the Great. This is
the teaching by precept and example appearance as Sri Krishna Chaitanya
of Sri Krishna Chaitanya. in the Kali Age.
God as Teacher of religion is Sri No Avatara or prophet has
Krishna Chaitanya. As Sri Krishna bestowed on sinful creatures the free
Chaitanya He is the eternal world- loving service of the Godhead. The
Teacher Whose words are to be highest they did was to teach sinful
listened to and obeyed. Sri Krishna jivas the service of God that is
Chaitanya followed His own teaching characterized by distant reverence,
in order to teach us how to follow the only form of service which is least
likely to be grossly misunderstood in
Him. By following Sri Krishna
the sinful state. But mere reverence
Chaitanya we would attain to the is not acceptable to Sri Krishna Who
loving service of the milk-maids of always dwells in the transcendental
Vraja, and not by imitating the realm of Vaja, full of eternal bliss
transcendental gopis. This is the where reverence itself is subordinated
highest form of service. The worship to love. This loving service of Vraja
of Sri Krishna by the milk-maids of is the gift of Sri Krishna Chaitanya to
Vraja cannot be realised in the sinful all the sinful jivas of this world and
state. It can be realised only after all He guarantees it to all who sincerely
sin has left us. There is no way of follow His teaching. These
attaining to this perfectly pure state considerations explaining as they do
except by following the teachings of the significance of the appearance of
Sri Chaitanya as exemplified by the God in this world, as testified by the
practice of Himself and His shastras, supply the indirect evidence
associates and specially the latter. of the Divinity of Sri Krishna
This is the purpose of Sri Krishna's Chaitanya.
U
He who hears and makes others hear the ever Blissful and
soul-charming Narratives of the Lord's Glorious Qualities and
Deeds with His Chit-Potency, propitiates the Supreme Lord
Janardana, the Killer of worldliness of His devotees. What remains
to be unattained for him when the Lord is propitiated? All other
mundane bliss then dwindles into insignificance. Hence, the
Supreme Lord, the Knower of his heart vouchsafes His Lotus
Feet unto him who worships Him with single-minded devotion.
Who, the knower of the Acme of human life, except the brute of
a man, will refrain from drinking a little with the palm of his ear-
holes the Nectarine Narratives among the ancient lore, of the
Glorious Qualities and Deeds of the Supreme Lord Sri Krishna?
(Bh.III.13.48-50)
THE VISHNUSWAMI SAMPRADAYA

Srimad Bhakti Vilas Tirtha Goswami Maharaj
B
oth Sri Jiva Goswâmi in Sandhini aspects of Parâshakti has
his 'Bhâgavata been taken from the Vishnu Purana to
Sandarbha' and Srila which they refer in another place. The
Krishnadâs Kavirâj Goswâmi in his Gaudiyas are indebted to
'Chaitanya Charitâmrita' (Madhya. Vishnuswâmi in so far as the
XVIII.114) look to Sri Vishnuswâmi conception of Parâshakti and
for inspiration to establish the difference between God and the Jiva
essential difference between God and is concerned.
individual souls, and quote the Vishnuswâmi is the founder
following verse from Vishnuswâmi's Achârya of the Rudra sect, teh
Sarvajna Sukta, the commentary on mythical first Achârya of which is
the Vedanta: "Hlâdinya samvid- believed to be Rudra. The Rudra or
âslishtah sacchidânanda Isvarah Vishnuswâmi sect is supposed to be
the earliest of four recognised
svavidyâsamvrito jivah samklesa-
Vaishnava sects, the others being: the
nikarâkarah". "God is all- Râmânujiya, the Madhva and the
intelligence, all-existence, and all- Nimbârkiya. Biographical data
bliss, in the embrace of Hlâdini and concerning him are too few to enable
Samvit (Shakti) whereas Jiva is one to reconstruct any history of his
enveloped in his own avidya which life and career. He does not seem to
is the abode of all sufferings." have written many works except his
Neither Râmânuja nor Madhva is Sarvajnasukta and a few others so far
satisfactorily clear in introducing as our knowledge of his work goes.
Shaktis by way of explaining how There is a manuscript of Tattva-
God creates Jivas without being Pradeepa in the library of the
Himself modified. Râmânuja tacitly Nimbarkiya headquarters at
assumes and mentions Shakti simply Salimabad. The authorship to Vishnu
by referring to some passages of the of this Tattva Pradipa has been
Svetâsvatara Upanishad to that effect attributed to Vishnuswâmi. It is
in his writings. The Gaudiya Sridhara Swâmi who tells us that
Vaishnavas have borrowed the Vishnuswami's commentary on the
Hlâdini and Samvit, tow of teh three Vedanta is styled Sarvajnasukta, from
aspects of their conception of which he quotes verses in his
Parashakti from the above verse of commentaries on the Vishnu Purana
Vishnuswâmi's Sarvajnasukta. The and the Bhâgavata. The earliest book
containing the incidental reference to setting forth is by no means a mere
Vishnuswami's philosophical system innovation.
is perhaps the 'Sarvadarsana The date of the election of the
Samgraha' of Sâyana-Madhva (14th author of 'Sarvadarshana Samgraha' to
century). In the course of explaining the Gadi is believed to be 1331 A.D.
the conception of the body as eternal From the above reference we can
through the efficacy of quicksilver, gather the following main historical
according to the Mercurial system clues: (1) Vishnuswâmi's doctrine was
(Rasesvara Darsana), the author of prevalent earlier than the Râsesvara
Sarvadarshana Samgraha says the Darsana because the learned author
following, "This (This conception of mentions Vishnuswâmi's conception
body) is not to be regarded as of the eternity of God's body only to
unprecedented, for the adherents of
emphasize that it was earlier than that
the doctrine of Vishnuswâmi maintain of Râseswara Darsana, (2) 'Sâkâra
the eternity of the body of Vishnu as Siddha' is a book of the sampradâya
half-man and half-lion" (Narasimha).
dealing with the teaching of
Thus it is said in the 'Sâkâra Siddha'. Vishnuswâmi, (3) Srikanta Misra was
"I glorify the Man-lion set forth by another later doctor of the sect, (4)
Vishnuswâmi, whose only body is Nrisimha is the official Deity of the
existence." "If the objetion be raised sect. Sridhara quotes another passage
that the body of the Man-lion which from Vishnuswâmi's Sarvajnasukta
appears as composite and coloured is referring to Nrihari (Nrisimha). From
incompatible with real existence, if the nature of the very scanty reference
many be replied: how can the body of to Vishnuswâmi by Sâyana and from
the Man-lion be otherwise than really the fact that he has exhaustively
existent, proved as it is by three kinds discussed the other fifteen systems
of proof; (1) by the intuition of Sanaka such as the Râmânujiya, the Madhva
and others; (2) by the Vedic texts such and so on, it seems that Vishnuswâmi
as, "A thousand-heads has Purusha"; belonged to a very remote past or at
and (3) by the Puranic texts such as,
least, earlier than the origin of
"That wonderous child, lotus eyed,
four-armed, armed with the Râsesvarite practices and doctrine.
conchshell, the club and other The Râsesvarites used to drink
weapons." Pârada (mercury) and mica
Real existence and other like identifying them with Hara and Gauri,
predicates are affirmed also by with a view to increasing the longevity
Srikanta Mishra, the devotee and and maintaining youth. "It gives the
adherent of Vishnuswâmi. Let those further shore of metempsychosis: it
who aspire to the highest end of is styled Pârada because it is
personal souls, be assured that the employed for the highest end by the
eternity of the body which we are best votaries." (For details vide
Sarvadarshana Samgraha). Cowell Vrittamâla by one Srinâtha Devesa,
has drawn our attention to the fact that informs us that Vallabha's great-
this practice of drinking mercury grand-father belonged to this sect.
(Pârada Pâna) among a sect, has Leaving aside the exaggerated date of
been mentioned in Shankara his birth in the beginning of the Kali
Digvijaya. If Shankara met with the age, it may be accepted that
practice of the Râsesvarites, they must Bilvamangala may have belonged to
have flourished before his time and it this sect.
must have originated long before According to Vishnuswâmi there
Shanakra, whose date is circa 8th is only one reality called Vastu who is
century. If this practice was God; so the system is called Advaita
originated among the Râsesvarites but is not the same as Shankara's
long before Shankara we have to absolute or undifferentiated monism
admit then that Vishnuswâmi must which does not admit activities but
have flourished several centuries tacitly assumes some sort of force
before Shankara. We have already which he calls mâyâ to explain and
observed that Bilvamangala who was trace the world of the individuals.
the younger contemporary of They place mâyâ outside Brahman.
Shankara belonged to the So the Sankarites are not pure monists
Vishnuswâmi sect after his like Achârya Vishnuswâmi. Unlike
conversion to Vaishnavism. So the Shankara's Brahman, Vishnuswâmi's
belief that Vishnuswâmi was the God creates the world without being
earliest of all Vaishnava Achâryas modified in His essential nature.
seems to have some truth in it. Brahman does not become a product
The Vallabhi sampradâya traces for giving rise to the world which,
its origin to Vishnuswâmi's. So they according to Vishnuswâmi is the
have tried to give us an account of Kârya of God and not that of mâyâ,
Vishnuswâmi in Vallabha Digvijaya Shankara's second entity. So it cannot
by Kanaiha Lâl and Sampradâya be illusory because it is the eternal
Pradipa by Gadâdhara, who was the function of God.
disciple of Vithala, son of Vallabha. The world is regarded as the
Sampradâya Pradipa was written in activity of Vastu. (Vastunah kâryam
1554 A.D. Vallabha Digvijaya jagat). The activity does not
assigns the birth of Vishnuswâmi to a necessarily mean that the cause is
very remote antiquity saying that he modified which, on the other hand,
was born in the Drâvida country after remains the same in the course of
the completion of Janamejaya's modification. As gold remains such
sacrifice, and Bilvamangala belonged though ornaments change their shape
to Vishnuswâmi sect. "Sampradâya in the course of modification, so God
Pradipa" echoes them. Another is always the same whether before or
Vallabhi book called Vaishnava after His Kârya. The action may be
changeable but is as real as its cause. sometimes called Brahman. These
The temporary evolution of action is passages declare the individual to be
not its absolute absence as we cannot different from Brahman. They are
deny our existence in our sleeping certainly so. The parts are very, very
state. Creation is nothing else but the small in comparison to the whole. In
manifestation of the world, the the next place, they are called the
capacity for which is always in activity of Brahman. Jivas, like the
Brahman. In other words the world sparks are not something different in
is always with in Brahman. Whether character from Brahman. So they are
it is manifested or unmanifested is not the same qualitatively without being
vital but is all the same if looked at identical in every respect. Sparks,
from God's point of view. Whenever though issuing from fire, are different
God uses His Avirbhâva-Shakti or from their source. Or again Jivas like
power of evolution there is creation the individual rays of the sun possess
which returns into Him and remains the burning quality in an infinitesimal
in a dormant state whenever He degree which may be affected or
withdraws His Shakti. So He is both clouded by something or some power,
the material and efficient cause of His while God is like the great sun by
action in the evolution of the world. virtue of His qualities Sat, Chit and
Jivas, according to Ananda in their infinite fullness which
Vishnuswâmi, are constituent parts of burn all unwholesome qualities of
the only one Vastu or substantial mâyâ if she happens to be aggressive.
reality (Vastunâmsa). The individuals Here is a very great difference. The
are of identical essence with God, so infinitesimal parts are liable to become
in this respect there is no real the victims of a limiting power which
difference, as there is only one Vastu. is however absolutely powerless
But they are atomic in size and before God Himself. So Vishnuswâmi
consequently are liable to be defines Jivas as Svavidya Samvrito
overpowered by the force of Avidyâ etc. God is always blissful
while God is the Lord and regulator (succhinnityanijacintya purna-
(Svavidya-samvrito jivah samklesa- ânandaika vigraham: Sarva Darsana
nikarâkarah). Here lies the difference Sangraha Râsesvaradarsana chapter)
but not in regard to essential character, while Jivas are place in the placed of
as both are of the same stuff or miseries (Samkleshanikarâ karah) due
essence. Sri Vishnuswâmi employed to their inclination and liability to be
the analogy of sparks to their source, inclined to attachment to mâyâ. In
the fire, to indicate the relation of jivas short, according to Vishnuswâmi,
to God. Yathâgneh kshudra there is only one Vastu, or Reality Who
visphulinga vyuccharantyevam- has reserved His personality of
evasmadatmanah sarvâni bhutâni beneficent qualities apart from the
vyuccharanti. Jivas who issue from Him and are
In the scriptures Jivas are always connected to remain as they
are. So they are not a second entity, and material cause, remains
nor do they disturb His personal unmodified in his nature while giving
privacy. The world being his activity, rise to the world and Jivas, make Him
never ceases to exist, because He is only the efficient cause who energises
ever the inexhaustible fountain of His Shakti, which is immediately and
never-ending energy. There is nothing materially responsible for the world
unreal in the whole system which is being evolved. The Jivas, according
not in any way working independently to the Gaudiya Vaishnavas, owe their
or apart from Him. The parts are existence to His Tatastha or Jiva-
complete in themselves in their own shakti. In other words, the Jivas and
way, being energised by God. While the result of the evolution of His two
He is the complete whole, not Shaktis, Tatastha and Bahiranga,
depending on the parts that make the which derive their energy, so to say,
whole; but on the contrary, it is the from Him, and this is His activity. The
whole who makes and maintains the evolution of his Shaktis does not mean
parts as they are. any transformation of potential person
By Mukti, Vishnuswâmi means God. We do not get the early history
the devotion to God by assuming of the development of the conception
eternal body: Muktâ api lilayâ of devotion to God in the earlier
vigraham kritvâ Bhagavantam period of the sect but Bilvamangala
bhajante (quoted from Sarvajna Sukta represents to a very great extent, the
by Sridharaswâmi in his commentary conception of Divine Love wich may
on the Bhâgavata X.87.21). In other have developed in this sect before
words, he keeps the absolute him, whose date, as we have observed,
distinction between god and may be placed in the ninth century.
individuals all through after Moksha, The Gaudiya Vaishnavas are
but according to Shankara, there is supremely indebted to the
absolute identity of the Brahman with Vishnuswâmi sect through
the freed. In short Shankara differs Bilvamangala's Krishnakarnâmrita,
from Vishnuswâmi in all respects. and also in respect of the philosophical
According to the former, Brahman background of their views on God,
degrades itself into Isvara or Jiva in God's Shakti, the difference between
association with mâyâ or avidyâ but God and Jivas and so on. If we believe
Vishnuswâmin's God never comes that 'Sridhara Swami' belonged to this
under mâyâ (Sa Iso Yadvase mâyâ etc. sect, we have further ground to hold
Isvarasyopâdhivasvatamuktatam). that the Gaudiyas respected this sect
The Gaudiya Vaishnavas, more than any, through Sridhara
avoiding the difficulty that may arise, whom they regarded as the "world
as to how Brahman, being the efficient teacher" (Jagat Guru).
V
PHILOSOPHY OF SRI KRISHNA CHAITANYA MAHAPRABHU

Srimad Bhakti Hridaya Bon Deva Goswami Maharaj
S
ri Krishna Chaitanya unalloyed chain of preceptorial
Mahaprabhu discussed successions, to the submissive aural
the nature of the reception of sincere and willing
individual soul and the Godhead and listeners. This is called the process of
their inter-relationship. Seekers of Divine Descent or Avatara.
God follow either the path of In Chaitanya's philosophy one
induction or deduction or both. In the has to consider the nature of the
process of an inductive investigation observed. i.e., the object of pursuit, as
of the Absolute Truth, one relies on also the nature of the observer, and the
sense perception, drawing inferences relation that exists between the two.
from the manifested phenomena. In theology, God is the object of
Owing to the changeable nature of the pursuit, the individual souls are the
objects of phenomena and the observers or seekers, and the eternal
defective nature of human senses, the relatonship between God and souls is
process of inductive investgation or the eternal religion of all souls. This
empiric method adopted in the search relationship forms the subject matter
of God may be compared with the of Sri Chaitanya's philosopy.
attempt of an individual to collect all Regarding the nature of God, Sri
the electric lights of a town in one Chaitanya holds that in Aryan
place at the dead hours of the night in theology there are three distinct
order to see the sun on the firmament! conceptions of the Absolute. The
The process is futile. Sri Chaitanya monists or non-dualists think that God
rejected this empiric method of is Impersonal, Who has been termed
accepting material help for the as Brahman in the Upanishads, the
realisation of the Transcendental crest jewels of the Vedas. Sri
Reality. Those who are conscious of Chaitanya explained Impersonal
the defective nature of the physical Brahman as the negative Aspect of the
and mental senses, (owing to the Absolute or Effulgence of the
limitations and changeableness of Supreme Personality of the Godhead.
relative time and limited space) To empiricists, this Neuter-God or It-
follow the "revealed Method", which God is the syntheitic Abstract of the
inculcates that God reveals Himself Absolute Reality. From the diversities
in the shape of transcendental Word, and manifoldness of the phenomenal
identical with His Form, Attribiutes, world, one is naturally inclined to a
Entourage and Pastimes, through an syntheitic approach to the Absolute,
which is conceived as One unit. Just approaches. But when one submits
as the manifestness and all its unconditionally and unreservedly with
diversities in the unit of hill are not one's all the three cognitional,
conceived when looked at from a long emotional and volitional faculties. the
distance, so also the transcendental Supreme Lord as Bhagavan manifests
Divine Person with all His Himself in His most beautiful Person
manifestiveness as the Absolute in the purest heart of such a genuine
Whole, is not realised from the angle devotee. This conception of Bhagavan
of a microscopic vision of such of the devotional school, as distinct
empiricists. Secondly, Immanent from Brahman and Paramatma--the
Aspect of God is known as Transcendent and Immanent Aspects,
Paramatma --- the Indweller of every has again two distinct Forms--the
entity, of the Yoga School. Whereas, Majestic and the Beatific. His
according to the Bhakti Philosophy, majestic manifestation in the
the complete manifestation of the transcendental Realm is called
Godhead, as Bhagavan, is His Narayana, while His Beatific Aspect
transcendental Person possessing all- is Krishna. God in His Majestic
glory, all-majesty, all-beauty, all- Aspect is worshipped with reverential
power, all-intelligence and all- services. Krishna, the Lord of non-
freedom. Sri Chaitanya's conception material Love and Beauty, is the
of God is this Bhagavan. Recipient of confidential services in
Every individual sentient being any one of the fivefold aspects of
is endowed with the faculties of Quiet-God, Master-God, Friend-God,
cognition, emotion and volition. Son-God and Consort-God. Krishna,
Viewed through cognition alone, the only object of divine pursuit is,
irrespective of the emotional and according to Sri Chaitanya, the
volitional faculties of the unengrossed Recipient of loving services from His
soul, God's existence is realised as the Ecstatic Energy. His Consortship is
All-pervasive 'Great' -- the Undivided His Highest Manifestation.
Knowledge, known as Brahman; As regards the transcendental
approached through the soul's nature of Krishna, Sri Chaitanya holds
volitional insight, the Divinity is that he is the Divine Person. He has
realised in every entity, as no material Body. His Body is All-
Paramatma. Everything is animate and Divine. He is not born
accommodated in the Great Brahman, with any body of flesh and blood. He
and in every sentient and insentient is not born of any sex-association like
entity the Divinity exists as the a mundane child. He manifests himself
Indwelling Lord, called Paramatma. out of His own prerogative. He is
Both these are, according to Sri neither a hero nor an allegorical
Chaitanya, partial and qualitative imagination, nor a historical person,
nor a voluptuous enjoyer like any thirdly, the Marginal Potency, which
human being. Krishna is the only gives rise to innumerable infinitesimal
Proprietor, and everything else souls, having the innate nature of
belongs to Him. Krishna is either rendering loving service to God
inaccessible to sensuous attempts and in their devotional aptitude or lording
inconceivable by human physical, it over the phenomenal world in an
mental or intellectual senses. He is enjoying mood or renouncing them in
accessible to transcendental a spirit of abnegation.
knowledge and absolute submission. Next, it may be mentioned here
He is the Chief Emporium of all in a nutshell about what Sri Chaitanya
mellow principles of Divine Love. He speaks about the conception of the
is the Efficient or Root Cause of all "Observer". The Jivas or individual
causes of the sentient and insentient souls are the seekers of God. These
worlds. Krishna is the Supreme souls in their unalloyed and unfettered
Godhead and the Internal Guide of all. state of existence are the atomic or
He is unborn and yet has an eternal infinitesimal separated parts of the
Form of His own. He is the highest Internal Self-conscious Potency of
amongst the Objects of worship. Krishna. As sentient beings, they have
Krishna is eternal and beyond the their proportionate share of the
scope of all measuring potencies. faculties of cognition, emotion and
Krishna is the Friend of all and He volition. The volitional faculty of an
is the Embodiment of All-beings, All- individual soul indicates the free will
knowledge and All-bliss. He is true in man. Those who are conscious of
of speech and resolve. He is the true the limitations of the capacities of their
exponent of religion and is satisfied gross and subtle senses, which are
with the taste of Self-delight. apparently the only recipient of
Sri Chaitanya goes on further to knowledge, based on inferences and
say that Krishna is All-powerful and gained from the manifested
His Potencies are inseperable from phenomena, make the best of their free
Him. He is idential with His Internal will by surrendering themselves
Plenary Potency. This Plenary entirely to the grace of the Supreme
Potency has three Aspects, viz,. His Lord Sri Krishna. They are then
Internal Self-luminous Controlling supported by His Internal Potency in
Potency, from Whom emanates the the shape of the Divine Master or
eternal transcendental Realm which Guru. This kind of eternal service with
is beyond the limits of mundane time body, mind and soul under all
and space; secondly, His External circumstances is known as the
Deluding Potency from which unfettered or free state of existence
proceeds the material universe with even when one is living in this world
its time, space, elements etc.; and in his mortal coil. But those who
entirely depend upon their own mundane space. The finite conception
limited and deceptive knowlede, can at best measure things of three
forget their real nature and abuse their dimensions and cannot go beyond
free will by endeavouring to lord it them. That which can go beyond the
over the phenomenal world. They are ambit of three dimensions is
either too optimistic and give transcendence, which ranges from the
themselves to the enjoyment of the fourth to infinite dimensions. The
world or they turn out to be pessimists Absolute Person transcends mundane
and take refuge in renunciation. limits and does not submit to sensuous
Deluded by the External potency they experiences and mental speculations.
are thus enwrapped with the two Sri Chaitanya has shown the
garments of the gross body of flesh distinct functions of mind and soul. In
and blood and the subtle body of the the mundane plane, the mind as an
mind. They are then hurled down into agent of the soul is ever engaged in
this limited world of weal and woe, trying to enjoy the phenomena through
and be redeemed only by submission the agencies of the ten organs of sense
to a true Spiritual Guru. This state of and action. Its activities are entirely
forgetfulness of the real and normal restricted to the plane of limitations, it
nature of a pure soul is known as the itself being of a fleeting nature. As a
fallen souls. No amount of empiric perverted ego, it assumes the role of
knowledge or any other mechanical the subject or enjoyer. It is after all a
procedure can be sufficient to liberate subtle form of matter and acquires its
the fallen souls from the bondage of initiative faculty from the soul, which
illusion. is at present lying in a dormant state
According to the philosophy of within the cage of the mind, just as a
Sri Chaitanya, on the plane of piece of red-hot iron acquires its
transcendence, things are identical burning property from the fire with
with their names, forms, attributes, which it comes in contact. In its
and actions. But in the phenomenal enjoying or renouncing attitude, it is
world, objects are different from their captured and enslaved by the Eclipsing
names, forms, attributes and actions. Potency of the All-powerful Supreme
Though there is a semblance between Lord Sri Krishna, and suffers pains or
things spiritual and material, they are enjoys pleasures during its sojourn in
not identically the same. In the the world.
Kingdom of God, the Supreme Lord But the soul is quite distinct from
is Absolute, because He reserves the and independent of the body and mind.
absolute right of not being exposed She is a spiritual entity and her eternal
to or realisable by human senses or function is unalloyed service or
human reasoning, which are confined devotion to God, of Whom she is an
within the four walls of time and atomic separated part, yet inseparably
associated with Him by the tie of impediments that stand in the way of
divine love. Her eternal existence in her awakening.
her real nature is in the spiritual realm, Thus the two sides of
though she may have her subtle and philosophical background are shown;
gross bodies in the material world. and now the link that exists between
She neither accepts nor rejects, God and individual souls should be
neither enjoys nor abnegates things of noted. In the language of Sri
the phenomenal world. She is neither Chaitanya, his school of philosophy
the subject nor an object of nature. is known as Achintya Bhedabheda. It
When the soul wakes up from her means that there is an inconceivable
present dormant state of existence by simultaneous existence of difference
listening to the Name of Krishna from and non-difference between God and
the lips of a genuine Spiritual Master, soul. As against the atheistic, sceptic,
she realises her true self to be an agonostic or pantheistic philosophics,
eternal servant and property of the there are in hinduism four other
only Proprietor of all entities, God. principal schools of theistic
The soul has no other function but to philosophies of the Vaishnavas. They
render reverential or loving service to are Distinctive Monotheism of Sri
the Divine Autocrat. The soul is at Ramanuja, Undifferentiated
present under the influence of the Monotheism of Vishnuswami,
mind and body owing to its Dualistic Monotheism of Nimbarka
forgetfulness of its true normal nature, and Dualism of Sri Madhva. There
and the mind is now a dominating are certain points of agreements as
factor, which is the greatest foe of its well as differences in these schools of
master, the soul. Senses are superior thoughts of the four Vaishnava
to the body, mind is superior to the Teachers; but they all fundamentally
senses, intelligence is superior to agree on the conception of Vishnu as
mind, and the soul is by far superior the Supreme Transcendental Person of
to all of them. Once the normal and Divinity, Who is the all-powerful
eternal function of the fettered soul is Lord. Sri Chaitanya gave a final touch
awakened, the mind and body become to them all, and harmonised all the
helpful in the service of God. different schools in His Achintya
The soul awakens when she Bhedabheda.
gives up her enjoying and renouncing The philosophy Achintya
temperament and hears with Bhedabheda approaches the
submission the Divine Word, identical relationship between God and
with God. Transcendental Words, individual souls from both sides of the
entering the ears, regulate her subject. It transcends the discordant
dominant mind and other physical diversities of the phenomenal world,
senses and remove the obstacles and limited by mundane time and space.
Sri Shankara tried to synthesise the intervention of time and space, and
diversities. Sri Chaitanya was not yet is inseparably associated. On the
satisfied with that alone. He realised other hand, a ray is not the sun; it is
that there was a beauty in only a fractional part of the sun.
manifoldness -- analytical aspect is Similarly, all souls emanate from God
one of the fundamental principles of and are essentially of the nature of
the creation of God. Unity and God. God is eternal and so are the
diversity must be recognised souls; God is All-knowledge, and so
simultaneously. It can be equally also the souls possess a proportionate
applied to the relationship between degree of knowledge and a cognitive
God and souls. This simultaneous faculty; blissfulness is common in the
existence of difference and non- nature of both God and soul. At the
difference, between God and soul is same time, God is the Whole, while a
inconceivable and incomprehensible soul is an inflinitesimal part of the
to the present human understanding. Whole; God is the Lord of the
Intellectual reasoning is not sufficient potency, called Maya, and is never
to appreciate it. When one is free from influenced by her--Maya is
the misidentification of his true self subservient to God, whereas a soul
from the physical and mental can be overpowered by the influences
coverngs, temporarily put on him by of the Deluding Energy, Maya. God
the influence of Maya because of his is One, souls are many; God is the
own folly in denying himself the Proprietor, souls are properties; God
eternal service of God, it can be is never shackled by the bondage of
realised by the unalloyed faculties of the gross and subtle bodies like the
the soul that in the qualitative aspects souls; God never forgets His Own
the souls are identical with God in Nature, while souls who are bound
essence, whereas there are eternal down by the forces of Maya, forget
differences between God and soul their own true nature and their normal
quantitatively. The very conception functions remain inactive in their
of diversities of this world, or an abnormal existence in this world of
imaginary unity of phenomena do not changeable phenomena. In this sense,
find any place on the plane of there are identities and differences
transcendence. And yet there is that co-exist in the eternal relationship
distinctiveness in a Unique Whole. between God and individual souls.
A mundane example with its God, Who is Krishna, according to Sri
limitations may be taken. There is the Chaitanya, is the Divine Attractor, and
sun and it has its innumerable rays. souls are the attracted; and the relation
Every particular ray possesses between God and souls is attraction,
undoubtedly all the qualities of the sun which is called Divine Love. This
in a proportionate degree, a particular Divine Love is the relationshhip
ray of the sun cannot be detached between the two, which is Chaitanya's
wholly from the sun by the Philosphy.
zzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzz V
SATSANGA
Srimad Bhakti Sadhaka Nishkinchana Maharaj
E
very probationer in the devotion. So we, only beginners in
course of devotion to God the practice of devotion, in order to
must, with the greatest avoid evil company, which we should
scrupulousness and care, be aloof do by all means, if we want to attain
from contact with unholy company. the highest good, viz., devotion to
Keen cautiousness should be God, we should be on the alert to seek
observed from the very beginning and for refuge at the feet of real sâdhus or
that all along. The common saying, confirmed devotees of God; at least
"A man is known by the company he we should associate with earnest
keeps" -- is true to the very letter, for pilgrims along the path of devotion to
not only does his company determine God.
what type of a man he should be, but Who are the asâdhus from whom
moulds his character along its line. A we are to keep away? The answer is
man acquires merits or demerits given by Sri Mahaprabhu Chaitanya
according to the company he keeps, Deva Himself that the conduct of a
just as a piece of glass gets the colour Vaishnava should be to give up
of the gem set close to it" (Haribhakti association with asâdhus, one type of
Sudhodaya VIII.15). A sensible man theirs being strisangi, i.e., those
should associate with men of holy excessively attached to women and
character, so that he, too, may be the others, non devotees of God
tinged with holiness. Bad company Krishna. Attachment to women is of
depraves our character. One should two kinds. If it is through marriage
always bear this in mind and ever contracted for the maintenance of
shun the company of men who are not Varnâshrama Dharma, to beget sons
devoted to God. and not for gratifying the carnal
'Sri Bhaktirasamritasindhu' desire, it is vaidha or regular. Such a
advises us to mix only with men who man is not guilty of undue attachment
are our superiors in the line of to women, if he maintains
devotion to God. It is then that we brahmacharya at other times as the
shall acquire strength to shun evil shâstras enjoin proper grihastas
company in the deductive way. (house-holders) to observe, and he
Without Sâdhusanga, we cannot keep may be a sâdhu, if he is a devotee of
away from asâdhus. We must be in God. But a non-devotee to God is
some company or another being asâdhu under all circumstances. A
sociable beings. It is only the highest strisangi is absorbed in sensual
types of devotees that can remain enjoyment and as such he cannot be
alone steeped in the sea of nectar of expected to cultivate devotion,
whereas a mâyâvâdi, though the gratification of stomachache or
renouncing crude enjoyment with an sexual appetities, for in their company
object of enjoying emancipation or one falls into the dark abyss of the hell,
cessation of the troubles and like a blind man following another"
hardships of worldly life is all the (Bh.XI.26.3). His Godship illustrates
farther away from devotion. And both this instruction with the history of Aila
are asâdhus. An aspirant after the Pururava who, after lamenting his
highest good, viz., devotion to God desertion by Apsara Urvasi, realised
should by all means and under all the truth and expressed it to warn
circumstances, remain aloof from others: "One should not mix with
them. women and men deeply attached to
As regards the avoidance of the them, for the six passions are not to
company of strisangis, Bhagavân be trusted even by the learned, not to
Kapiladeva warns us, "One should not speak of men like myself"
mix with asâdhus who are the (Bh.XI.26.24). Then His Godship
sportive deer for lustful women and, advises us: --- "One who has a bit of
as such, are dunces devoid of all peace intelligence, sticks to the company of
and are pitiable, having identified sâdhus, after having given up the evil
their soul with the material body, and one; for the former cut asunder the
in their company everything good is knot of attachment from one's mind
lost, such as truth, purity, humanity, with their speeches. Among these holy
gravity through cessation of sâdhus are always recounted My
unnecessary speech, genius, shyness, Accounts productive of good for men
accomplishment, fame, etc. listening to them and these purify them
(Bh.III.31.33,34). of all sins. Those who, being inclined
The Kâtyâna Samhitâ defines the towards Me, listen to them and chant
proper attitude of devotees towards them with a regardful approval
the company of non-devotees: "The thereof, obtain devotion to Me"
torment of being burnt in fire or (Bh.XI.26.26,28,29). The moment
confinement in a cage may rather be you are attached to holy men, you
tolerable, but not the danger of co- are rid of evil company in
existence with one who is apathetic proportion with the degree of your
towards thoughts about God attachment. And herein lies the test
Krishna." We come across also of your real intellect. And once you
another warning: -- "Embrace with fell inclined towards God with a spirit
snakes, tigers or allegators is far of devotion, you must stick to your
preferable to one with bodies pricking inclination as we learn: (Bh.I.10.11)
with spikes, as it were, of the "If a sensible man having, as the result
mâyâvâdins who worship many of his association with holy men,
deities as supreme." So God Sri thrown up all evil connection, if any,
Krishna tells Uddhava: "One should once listens to Krishna's glory with
not mix with asadhus who are after pleasure, he cannot keep away from
such good company." Without Sâdhusanga no good can
In the course of His instructions be secured, as Bhagavan Sri Krishna
to Srila Sanâtana, Sri Chaitanya says:-- "In as much as I am the full
Mahâprabhu says: -- "One gets true shelter of sâdhus, there is no other
devotion after having got rid of duh- means for man to attain the highest
sanga or attachments to kâma (strong good than the kevala-bhakti-yoga
desire) and the other three of the which is accessible only through
chaturvarga (dharma, artha, kâma, sâdhusanga" (Bh.XI.11.48).
moksha) as the result of the mercy In the Brihannâradiya Purâna we
obtained from holy men, (while find: -- Bhakti is generated only
keeping in their company), or from through association with devotees of
God." "Duhsanga may be defined as God. It is for this reason that Dhruva,
kaitava or self-deception, i.e., without accepting any boon from God,
hankering after anything else than though present before him told Him:
Krishna and devotion to Him." Sripâd "Oh God Ananta, please grant me only
Sridhara Swâmi in his explanation of this boon that I may have the closest
the second sloka of the Srimad contact with such holy devotees of
Bhâgavatam has said that the prefix Thine as constantly perform devotion
pra (in projhita) includes the desire to Thee." Here the commentary of
for salvation, too, which has got to Srila Viswanâtha Chakravarty Thâkur
be rid of along with the other three runs thus: "Having obtained face to
things desirable (trivarga). Thus we face interview with God as the result
see that evil company means of sâhdu-sanga (of Devarshi Nârada),
association with people who are the devotee again prays for sâdhu-
anxious to acquire dharma or piety sanga indicating that sâdhu-sanga is
for continuation of their enjoyments both the cause and effect of Bhakti.
even in the next life, artha or pelf for His Lordship also says: "Yoga,
securing them, kâma or sensual Sâmkhya, dharma, vaidic study,
pleasures and moksha or penances, renoncement, public good,
emancipation as the means for escape gifts, religious observances, worships,
from the tormenting troubles of the Veda-mantras, visits to holy places,
worldly life. And sâdhusanga purifies self-disciplinary rules, or self-control
all these. Haribhakti Sudhodaya: cannot have Me within their ambit as
"Though the human birth is replete sâdhu-sanga, which destroys all
with various demerits, yet it is worldly attachments can do"
adorned with one merit, known as sat- (Bh.XI.12.1-2).
sanga or association with holy Kapiladeva also tells mother
devotees of God which brings about Devahuti: "Deep attachment is
bliss, by means of which we have to- regarded by the wise as maya's net for
day got rid of our passion for the human soul incapable of being cut
salvation." through; but when it is done to sâdhus,
it opens the gate of emancipation from earthly things (i.e., idols) as objects of
worldly hankering. These sadhus are worship, water as the holy purifier, -
free from all attachments and as it is - but does not count upon holy
they who can take away all the defects devotees of God as self, own, adorable
of evil company, your association, and purifier, is no better than a dunce
chaste mother, with them is what is like a donkey among beasts. He
desirable. In close contact with further glorifies sâdhusanga thus:
sâdhus, you get narration of holy "Just as the external sun-rise enables
glorious deeds which is pleasant to the us to see things, so sâdhus give men
ear and the heart. If you attentively the introspective eye to see Me i.e.,
listen to it, soon there will grow regard God; for they are for all men true
for and attachment to devotion to God, deities (but not so Indra and others),
which is true emancipation" real friends (but not so the parents,
(Bh.III.25.20-25). etc.)", âtmâ to be loved, not so the
Sri Bhagavan told Nalakubara body, not the jivâtmâ), and even
and Manigreeva after ridding them objects of worship like Myself"
from their arboral life as Yamalârjuna (Bh.XI.26.34).
in Gokula, which they had received "A Guru is not a true Guru, a
having insulted Sri Devarshi Nârada: kinsman or friend is not properly one
-- "Just as with sun-rise, men's eyes such, a father is not a real father, even
are free from darkness, so at the sight a mother is not the mother, a deity is
of holy men devoted to Me and, as not worthy of worship as such and a
such, of equal feelings towards all, husband loses his claim to be his wife's
men get rid of worldly ties." lord, -- if each is not able to save one
When many sâdhus, such as from the imminent death i.e., the circle
Vyâsadeva, Nârada, Kasyapa, of births and deaths" (Bh.V.5.18). The
Mârkandeya, Agastya, etc., came for following examples will make the
paying a respectful visit to Sri point clear. Asura-râja Bali disobeyed
Krishna, He, while receiving them his guru Sukrâchârya who went to
with due respect by way of setting an prevent his disciple from sacrificing
example how sâdhus should be his everything to God Vâmanadeva,
venerated, He spoke highly of their saying:-- "Oh fool, how will you take
visit as fully purifying; "People call out your existence making over your
places sanctified by sacred waters and all to Vishnu"? Sri Râmachandra's
idols as holy. They may purify one devotee Vibhishana abandoned his
after a long time, while holy devotees brother Râvana to join his Master. The
of God purify you at their very sight. top class devotee Prahlâda clung to
He who regards his body full of three Harinâma against the desire of his
dhâtus called (vâta, pitta and father, knowing full well that it meant
sleshma), as himself, his wife and death from which God protected him
others connected with her as his own, at every step. Sri Bharat deemed his
mother as his enemy for having train us up in their own line, which
secured for him the throne sending Sri they regard as productive of well-
Rama, his Lord, to exile. To please being as they understand it.
God Sri Krishna, Sri Nanda defied It is the sâdhus who deserve all
Indra, the king of gods, and at His lvoe, not our body, nor even the soul.
desire he worshipped the Hill-God It is our body through which we are
(i.e., Himself) Govardhana. The bound down to worldly enjoyments.
wives of the Vrindâvana Brâhmanas The more we love it, the more does
who were then engaged in offering our appetite for enjoyments increase
sacrifices revolted against their and make our binding all the tighter,
husbands who prevented them from and, alas, it leaves us in the long run.
offering food, meant for the sacrifice, By the bye, we find Bali's panygeric
to Sri Krishna and His associate cow- to Vâmanadeva:-- "What is the good
herd boys. And they are all revered with the body that leaves us in the end,
by all right thinking people, inspite of with the plunderers known as our
their violating ordinary rules of piety. relatives who deprive us our wealth,
The deities do no good their with the wife who is the chief cause
worshippers; they only offer them of this worldly binding and with the
worldly enjoyments which, in the end, dwelling house where we squander
culminate in distress, whereas the away our life in vain." (Bh.VIII.22.9)
sâdhus show their proteges the way And our jivâtmâ too is bound down
to the service of God, which is the due to abandonment of the service of
source of all bliss, as Sri Parikshit has God and cannot absolve itself. But if
acknowledged his gratitude to Sri it extends love towards the sâdhus, it
Sukadeva Goswâmi for removing his can, through their grace, learn to seve
ignorance of the glory of God. Sri God and get rid of the clutches of
Krishna too told His devotee Akrura- mâyâ. So the sâdhu is all good to us.
-"Worshipful sâdhus like yourself are It is through taking shelter under
ever to be adored by persons anxious the sâdhus that men are purified of all
for their welfare: the deities are selfish their sins causing low-births. This we
and not the sâdhus." Here Sridhara get in the course of Sri Sukadeva's
Swâmipâd has said, "Spiritually obeisances to God: "Even persons
speaking, it is the sâdhus that are the born among sinful people of wild lives
proper gods and as such do deserve are purified through having secured
all the worship" (Bh.X.48.30). shelter and grace from the devotees
Again it was said that the parents of God, who are the true sâdhus."
and uncles are not the proper friends (Bh.II.4.18)
like the sâdhus. And they are falsely Thus we see that sâdhu-sanga is
regarded as our well-wishers. They the means for getting inclination
are themselves steeped in the mire of towards the service of God after
their enjoying mood and, as such they having torn asunder the bindngs of the
illusory mâyâ that keeps us ever devotee, but is known only as a
unindful of our eternal function of braggart." In the Padma Purâna Sri
servitorship to God. Sambhu tells Pârvati Devi: "Oh
Bhagavân says:-- "I am not Goddess Pârvati, of all worships that
independent, but dependent on My are done to Vishnu is the most proper,
devotees; My heart is occupied by the and again if it is done to Vishnu's
sâdhus who are My devotees. I do devotees, it is far better."
not feel Myself quite it home, even Again, God Himself says, as
with the utmost prosperity, while found in the Adipurânam: "Oh Arjuna,
without My devotees, the sâdhus, to those who are only My devotees are
whom I am the securest shelter. They not My true devotees. But the
have taken shelter under Me, having devotees of My devotees are My real
thrown up their everything, viz., devotees."
wives, homes, sons, relatives, lives Without service done to
and very dear wealth too, and how devotees, we cannot expect to have
can I abandon them? The sâdhus even a glimpse of the service of God.
have kept their hearts confined in lMe In this connection we are warned that
land, as such, they look upon all with inspite of all our goodness in other
an equal eye. Just as good wives respects, we must have to secure the
bring their good husbands under grace of the sâdhus in order to get firm
control, so they too have completely inclination towards the accounts of
charmed Me. They are too full with God's glory. "If one intends to listen
their service done to Me to want with shraddhâ, i.e., firm inclination
anything more including the four towards the katha about Sri Vâsudeva
kinds of emancipation, not to speak Krishna can be had only by means of
of what is perishable in course of the service of the great, viz., the
time. The sâdhus from My heart, and sâdhus, as the result of one's service
I too am theirs. They know nothing of one's guru who is the holy source
but Me, nor am I away from them of God's service"(Bh.I.2.26). Here
even for a moment." (Bh.IX.14.63-68) Srila Viswanâtha Chakravarthy
We think a while how dear are Thâkur adds explanation that if some
the sâdhus His devotees, to God. how one is able to fall in with the
How indispensable are they to us for sâdhus' grace through their service
securing the greatest good achievable one with a firm belief that to be
in the form of love of God through engaged in the accounts of God's
selfless service done to Him. So if Glory is the highest good, may acquire
we worship God, but ignore sâdhus, such a strong inclination after taking
no good can be expected therefrom. shelter under the feet of a true Guru,
"He who worshipping Govinda, does who his here referred to as the holy
not adore His own men (His goal for a pilgrim. This reminds us of
devotees), is not a Bhâgavata or Sri Yudhisthira's appreciation of Sri
Vidura as a holy seer when the latter possible with penance, sacrifice,
comes back, from a long pilgrimage: renunciation, house-holder's duties,
"O Master, the devotees of a Vedic studies, nor with the holy
Bhagavân like yourself are functions in connection with water,
themselves as good as the holy fire and the sun, without smearing
places, and their pilgrimage is to add your body with the dust of the holy
to the purifying property of these, as feet of the great sâdhus."
they carry with them God ever Attachments to something, good
present in their hearts" (Bh. XI.2.29). or bad, is human nature and so it is
The sâdhus themselves are only proper that it should be done to
anxious for sâdhu-sanga. When the sâdhus, and then that to worldly
nine saints (Nava-Yogendras) enjoyments will liquidate, of
appeared in the court of King Nimi itself.(Bh.XI.2.29)
Maharâja (of Videha), the latter, who Aspirants after God's service
was himself a sâdhu, thought himself should scrupulously avoid evil
very fortunate and expressed it in the company and ever seek the good one
following terms:-- "Among all for their true well-being. For them
possessors of bodies, the human body good company means close
is rare as also ephemeral, and, I think, association with the sâdhus who are
even with it the sight of God's confirmed devotees of God, not the
devotees is all the rare." The sâdhus non-devotee yogins, mâyâvâdins,
purify even those that only cherish jnânins, tapaswins, yâjnikas or
them in their memory, not to speak whorshippers of deities for mundane
of those that are fortunate enough to welfare, nor those who have gained
have occasion to serve them with reputation for helping worldly people
their sight, touch and reception with secure their desired objects like
washing their holy feet and supplying improvement of social position and
them with proper seat on a place of pecuniary status, recovery from
rest. diseases and of lost articles, animals
That there is no means for one's of even human life, etc. These non-
proper wellbeing except sadhu-sanga devotees are to be most carefully
is advised by (i) Sri Prahlâda and (ii) shunned by sincere aspirants. For
Sri Bharata muni (Jada Bharata) them, not only those are to be counted
thus:-- "Till men are adorned with the as undesirable company that are hated
dust of the holy feet of the great by the society for this rampant
sâdhus who won nothing in the misdeeds like murder, voluptousness,
world, their mind does not touch or rape, robbery, drinking, etc., but also
think of God with Great Power, those who are commonly regarded as
whose effect in the removal of all the good men, nay even as sâdhus, if
evils." "O King Rahugana, access to these latter are given to apathy to or
true wisdom about God is not suspicion against selfless service to
God as the only means for attaining suggested that aspirants after devotion
our true well-being. We often pay a should not move to avert dangers from
high respect, as worldly people others occurring before their eyes or
should, to such apparently unselfish to themselves, but that they should not
persons as sacrifice their life too for take any vow ever to roam about
their country, for delivering up people watchful like the Knights of the
from deadly catastophies caused by Arthurian Round Table to find out
fire, flood, contagious epidemics, where the weak, specially ladies, are
heinous and ferocious creatures, and in danger, ready to rescue them. The
the like. But they are good men only devotees of Sri Hayasirsha Bhagavân
according to social standards of like the Bhadrasravas admit the duty
morality and philanthrophy and, of offering mutual succour in need, but
strictly speaking, they are not sâdhus at the same time they trumpet forth the
as they cannot be regarded as true main duty to keep their mind riveted
devotees of God, though they are to God (Bh.V.18.9). They say: "Let
highly spoken of by the recognised there be good for all, but the evil
leaders of modern society including minded should be peaceful; let all
great poets and highly placed religious creatures think of mutual good turns
preachers too, with whom man, and and, above all, let our heart be fixed
not God with the other members in God, who is beyond perception by
creation, should be ranked the highest. our senses'. In the third sloka hereafter
These great geniuses seem to have we find an important truth: "There is
ignored the Vedic principle of no need for learning virtues separately.
deductivity for the flow of love and, It is on the acquirement of pure
as such, they recommend starting devotion that the other virtues appear
from the individual towards the as concomitant thereto. Deities appear
centre, viz., God. We should not with all virtues in the person of one
forget that it is filial love which is the who has akinchana-bhakti or devotion
source of brotherly affection and not to God without hankering after
vice versa. If we do not love our anything else. How can those whose
parents, we cannot be expected to love mind rambles outside among non-
brothers and others (Bh. IV.31.14.). eternal (asat) objects acquire good
The trunk, branches and twigs of a tree virtues in spite of all their attempts in
get nourishment when the root is the inductive way" -- Thâkur
watered." Again some of those good Bhaktivinode.
men do not even admit the existence Thus we are in most cases misled
of God, far from offering Him by apparent virtues in our appreciation
unstinted service without any desire of sâdhus. Wherever we come across
for a return either for some worldly some virtuous deeds, we are prone to
gifts or escapade from worldly cry up its merit to the heavens and
troubles i.e., salvation. regard its performer as a sâdhu. We
In this connection it is not have already shown how even sage
Durvâsâ, who could even approach Sri such pseudo-sâdhus? No; on the other
Vaikuntha Dhama, was not given the hand we shall be farther and farther led
credit of being a sadhu by Lord away from the perfect goal by our
Vishnu, for he was not an out and out attachment to them which only
devotee. Often times yogis, who show increases our greed for worldly welfare
miraculous performances, are looked and thus leads us astray from our right
upon, not only by the mob, but even path which is nothing other than
by the modern intelligentsia, as absolute self-surrender at the feet of
sâdhus; and Srila Bhakti Vinode true devotees of God and not of the
Thâkur has warned us against their magicians and jugglers, or imposters
company: "Yo have no attraction for in the garb of sâdhus.
a fully sincere devotee, but your sâdhu True, there have been some cases
is he who knows tricks and is an expert of the nature of miracles accidentally
in delusive practices; it is his company taking place when some devotees, not
on which you dance attendance." We intending to get rid of their physical
are often inclined to regard those as disabilities, have been absolved
sâdhus who can make us smell the therefrom by a single touch of His
sweet fragrance of a lotus in full Divine Lordship. In such cases an
bloom from our palms rubbed against increase of devotion has been the result
each other, or go even as far as giving and not any desire for further grant of
eye sight to a blind man. We are often similar privileges. When Sriman
after miracles for helping us find out Mahâprabhu Chaitanya Deva forcibly
sâdhus. A few years ago we heard embraced, Sripâd Sanâtana Goswâmi
about a 'Nepal Bâbâ' of a distant Prabhu's body blotched with pustules
village in Orissa who had been of purulent eczima, the latter was
reputed to cure maladies by supra- receding back step after step for fear
natural processes and spells, and of aparâdha or sin causing his loss of
people thronged there daily in several devotion and he was not glad at the
thousands unmindful of their extreme removal of the marks of the disease in
troubles and inconveniences. Even the result. And so in some other cases
though successful in producing results too. The devotees never want any
as advertised by their admirers, such mundane gift of any form either from
men are not sâdhus in the true sense God or His dvotees, the sâdhus. They
of the term which only means self-less rather say in their hymn: "Oh God, let
devotees of God Hari. There are there happen whatever is due to me as
unfortunately a number of worse folk the consequence of my deeds in the
posing as sâdhu sanyâsis and falsely previous life." The devotees do not
predicating the exact date of their own pray for turning off, in their favour,
passing away and collecting fund and what is ordained against them.
fame thereby. Will our supreme Under the circumstances, we
desideratum, viz., unalloyed devotion should be careful, if we are aspirants
to God, accrue from the company of after devotion, not to approach any
sâdhu with an expectation of preyah objects in the shape of worldly benefits
(what is pleasing to our senses), i.e., should be shunned as asat-sanga
the worldly welfare of our body and howsoever good they may be in other
mind, but we should remain anxious respects, not to speak of those who
for sreyah (real well-being of our roam about among such admirers for
eternal soul). Sri Yama-râja has help, fame; etc., having nothing of true
distinguished sreyah from preyah:-- wellbeing to spare for their followers.
"Both the sreyah and the preyah It is very difficult for even actual
approach man. A wise person views sâdhus to rescue these pseudo-sâdhus
them carefully and knows them to be from their apathy to true devotion,
different. He accepts the sreyah as far more difficult than to redeem even the
superior to the preyah (which he dregs of society and confirmed sinners
rejects). And the man of no wisdom, like Jagai and Madhai of Navadwip
who is led away with a desire for yoga who were deliered up by Sriman
i.e., for acquiring what he has not and Mahâprabhu and Sri Nityânanda
kshema i.e., for preserving what he Prabhu. Even such vicious and
has in the form of comforts of the ferocious villains of the extreme type
worldly life, courts the were not only rescued from their
preyah."(Katha Up.I.2.1-2). Thus we intensely notorious life, but were
learn that the wise do not want the converted to pure devotees.
worldly welfare, but only the eternal Now rogues and villains like
well-being i.e., devotion to God. Jagâi and Madhâi two of the greatest
Again it is said that God, whose Feet scoundrels the world has ever seen,
are the only source of sreyah, is not could secure the Lord's mercy to be
capable of being known well, when able to purge out all their sins and be
described in various ways by one who accepted in the coterie of His closest
is not an âhârya, really knowing God, devotees. In this connection, it will
beng His own counterpart as hinted not, it is expected, be out of place here
in His advice 'âcharyam mâm to narrate the account of their
abhijânati' i.e., known the âchârya to deliverance from the quag of their
be as good as Myself."(Bh.XI.17.27). most vicious lives through the grace
So those who are occupied with of Sri Nityânanda Prabhu and Sriman
pleasing their constituents and Mahâprabhu Chaitanyadeva.
admirers are not guided by the vedic Once Sriman Mahâprabhu
lore and as such they cannot be deputed Sri Nityânanda Prabhu and
counted among real sâdhus, who with Thâkur Haridâs for propagating Sri
the lancet of vocalisation, cut asunder Harinâma (Krishna's Name) from door
the knots of the mental attachment of to door in the town of Navadwip, so
those who come to them, for 'santa that people might be induced to chant
evâsya chhindanti manovyasamga- the Name as the surest and quickest
muktibhih.' (Bh.XI.26.26). And the means for acquiring true devotion to
company of the distributors of desired Him, the highest good that a being can
ever gain. They were also asked to antecedents from the local people.
report the result of their mission in the Hearing everything, the gracious Lord
evening. Thus commissioned, the two Sri Nityânanda's heart melted with
preachers roamed about the town mercy; He thought about the means
through its different quarters. When of their deliverance and wished that
the house-holders most reverently they might become as maddened with
offered them alms as recluses, these Sri Krishna's Name as they were with
latter only begged all to chant intoxication, for getting even their
Krishna's Name, to worship Him and own identities and that they might
be trained in the line of devotion. The shout with the Name of Sriman
refrain of their song was -- "Say Mahâprabhu as their Lord. When
Krishna, chant Krishna, worship informed of it, Srila Thâkur Haridâs
Krishna; for Krishna is the very life, became sure of their deliverance, as
the real property and the essence of Sri Nityânanda Prabhu had wished it.
our existence: please say Krishna, oh! When they approached the two
brothers all with one mind. This is rogues, they were prevented by the
our begging prayer-say Krishna, good men present there, lest they
worship Krishna and learn about should be roughly handled and should
Krishna." The good citizens, glad at even lose their life on their further
this unique mode of begging, approach. But they did not accept the
promised to comply with their request; warning and shouted within the
but some regarded the two mendicants hearing of the two ruffians: "Say
as out of order in their brain and Krishna, worship Krishna, take
caluminated Lord Chaitanya, their Krishna's Name, Krishna is Father,
Chief. There were again some others Krishna is Mother, Krishna is wealth
who not getting admittance to and life. For you, Krishna has
Krishna-kirtana (chorus songs about descended (incarnated); worship this
Krishna) at Pandit Srivasa's house, its Krishna, giving up all evil conduct."
forum, out of spite, threatened all At this call, the two rogues felt
connected therewith with violence and discomfort and ran to offer them
troubles. But, strong in the divine violence. The two mendicants, too,
strength of Sri Chaitanya, the two ran away with sufficient speed to be
mendicants did not care a fig for it, able to reach where Sriman
but they continued in their own Mahâprabhu was waiting for them
programme of work. among His devotees and they reported
One day it so happened that they everything to Him. Sri Nityânanda
came across two drunkards on the way Prabhu requested Sriman Mahâprabhu
were done else but the two notorious to make His epithet 'Patitpâvan'
rogues, Jagâi and Mâdhai. They were (Saviour of the fallen) significant or
calling each other names and were full of meaning by delivering these
engaged in mutual fray, Sri two sinners, on which His Godship
Nityânanda Prabbu gathered their smilingly informed all present, to their
extreme delight, that Sri Nityânanda's to embrace Mâdhâi most closely.
gracious glance had already Thus redeemed, both of them chanted
commenced the work of deliverance panegyrics to the two Lords. They
of the two. undertook to refrain from further sins
The two made their home at Sri and Mahâprabhu took upon Himself
Mahâprabhu's, bathing ghat, a public the burden of all their sins ever
forum, and this infused terror into the committed. They swooned, being
hearts of the people around. The two over-powered by this unexpected
sinners danced to the music, heard benignity and they were brought into
from there of the Samkirtan (Chanting His place within closed doors, when
of Harinâma in a chorus) being held they, helped by suddha Saraswati
nightly by Sriman Mahâprbhu, (goddess teaching true devotion),
wrongly believing it, in their drunken continued chanting hymns stuffed
with true philosophical descriptions of
condition, to be the song of Mangal
the two Lords, hearing which from the
Chandi and when they saw
two erstwhile drunkards, all
Mahâprabhu, they praised it much.
theVaishnavas present were quite
One night when Sri Nityânanda astonished, at whose feet they rolled
Prabhu approached them with a view and begged for their blessings. From
to their deliverance from their sinful that day the two brothers were
lives, Mâdhâi hurt him to bleeding, accepted in the coterie of
when Jagâi, pained at this, prevented Mahâprabhu's closest devotees.
him from offering further violence and We are now to answer the
chide him much for the offence done. question how Jagâi and Mâdhâi, who
Learning about the incident from some had to their credit all the vilest sins
spectators, Sriman Mahâprabhu that could ever be perpetrated by man,
accompained by His retinue came to could secure mercy from the Lord
the spot and seeing Sri Nityânanda without possessing any redeeming
bleeding, He became furious. Sri feature in their character. The Lord's
Nityânanda Prabhu intervented and biographer, Srila Brindavandas
pacified Him with submission that Thâkur, explains it: "Gaurachandra
Jagâi had prevented Mâdhâi and the Mahâprabhu delivered all except the
injury was not so serious. Pleased with scoundrels who revel in calumniating
Jagâi for this intervention, Sriman Vaishnavas"(Ch.B.M.XIII.387). The
Mahâprabhu, graced him with the gift Thâkur continues with quotations
of Prema (Love of God), when from Purânas, "A calumniator of
Mâdhâi fell at His Feet and prayed God's devotees, even if he is as great
most plaintively for His mercy. as Shiva himself, goes to the dogs"
Mahâprabhu refused it, but at his most (Bh.V.10.25). "Even Sri Krishna's
mournful supplication, He advised Name which purges one of great sins
him to seek shelter at the Feet of Sri does not save one guilty of Vaishnava-
Nityânanda Who then went so far as aparâdha, i.e, disparagement of His
devotees." "All the sins rested in their benefit of their own company which
persons, (Jagâi and Mâdhâi), only they may repentantly, with a spirit of
they were free from defamation of devotion, look for after shaking off all
Vaishnavas; day and night they kept their insincerity occupying their mind
in the company of drunkards and, as in the shape of hankering after
such, they had no occasion to slander material or celestial enjoyments or
devotees. If there occurs declamation emancipation from all troubles. We
of Vaishnavas even in a congregation have already explained that one
of anchorites, that is more impious cannot gain the highest good without
than a company of drunkards." Thus devotion at the feet of sâdhus who are
we see that, rogues as they were they none but the confirmed devotees of
had no Vaishnava aparâdha to stand God as described by God Himself to
against their redemption. Durvâsâ, who had come to His Feet
Now we are in a position to as ârta or troubled by the scorching
gather that it is too difficult for heat of His weapon, Sudarshan,
pseudo-sâdhus to be absolved from deputed to punish him condignly for
his attempt to kill king Ambarisha by
worldly ties which only true sâdhus creating, in his rage, Krityâ, a fiery
can cut asunder by giving them the demon out of his torn lock.
******
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å| uåƒÁ|mz ™Ázqz ™™ ™uou∫“ÁÀoz qm™uú @
ƒ¿\ÁåãtÁtãÆtΩÆu∫˛uƒ¬uÃoÊ úÁƒå™uú
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(™å: u∆qÁ - 7)
I have no hankering for Vaikuntha, the Realm of Sri

Narayana, nor any affinity for worldly affairs, nor have I
any liking for identity with the Lord's Form in this world
even for a single moment. Even the pastimes of Sri
Krishna, however sacred they may be elsewhere, if bereft
of relationship with Sri Radha, can afford me no more
happiness or bliss than the confidential loving service to
the Divine Couple in Vraja.
GODDESS RADHA : THE PARAGON OF TRUE LOVE

Sri M.C.Mahesh
T
he love of Goddess Radha visualized only by the devotees of the
for theenchanting pastoral Lord, while in deep contemplation.
God, Krishna, is traced The devotee loses a cognizance of his
vividly in the Garga Samhita and the Self in the raptures of devotion. The
Brahma Vaivarta Purana. splendour of Goloka is accentuated by
In the heavenly region of the enchanting notes of the flute.
Goloka, above the cosmic abode of Surrounded by choice cowherdesses,
Vaikuntha, Goddess Radha and Lord the Lord sports the eternal Rasa in
Krishna dance the enchanting Rasa Goloka. All the inhabitants of Goloka
for eternity. Surrounded by choice are fashioned out of the transcendental
cowherdesses, flanked by the silvery material of the Self: the river Viraja,
river Viraja, the divine couple spend the transcendental moonlight
their days inexquisite dalliance. shimmering on the waters of the
"The Rasa is the quintessence of Viraja, the exquisite plants and the
divine love, and is the ultimate wafting zephyrs."
culmination of the spirit of Bhakti. Shridama or Sudama, a great
The tri-fold paths of Jnana, Karma devotee of Lord Krishna in Goloka,
and Yoga find their ultimate had cursed Goddess Radha that whe
consummation in the spirit of Bhakti. would be separated from Lord
The srimad Bhagavatam is a Krishna for one hundred years. The
synergistic blend of pure devotion great pastoral God and his consort
and penetrating wisdom. With a flute incarnated on Earth during the
on his lips, and an enchanting Vaivasvata Manvantara of the present
peacock feather tucked on his wreath Shveta Varaha Kalpa.
of pearls, the azure-complexioned Goddess Radha spent hardly
" Lord allures the Self of all devotees." twenty-five of her long life with Lord
Goloka is the ultimate realm of Krishna. She was separated for one
Lord Krishna, above the ocean of hundred years from her beloved Lord.
milk Kshiroda (or Kshira Sagara) in Bearing the pangs of separation, the
Shvetadvipa. While Lord Vishnu and great Goddess visualized the presene
Goddess Lakshmi dwell in the ocean of her dear Lord in her dreams. This
of milk, in Shvetadvipa, Lord Krishna mode of Bhakti is known as Parakiya
and Goddess Radha inhabit the in Indian aesthetic literature. The love
exquisite world of Goloka- for an object that is lost, or is very far
Vrindavana. away and hence unattainable, is far
"The greatness of Goloka can be superior to the love one has for an
object in hand. It was for Prishnigarbha.
demonstrating this Truth that the Lord It is thus seen that Sutapas and
left his dear companion Radha, the Devaprishni had to perform askesis
very eqitome of love and devotion. for years on end, to obtain the Lord as
Sage Kashyapa and his wives, their child. No endeavour on mortal
Aditi and Kadru, were born as Earth is accomplished withot great
Vasudeva and his two wives, Devaki effort; the empyreans above are the
and Rohini. Lord Krishna was the place for that to occur. The hallowed
eighth son of Devaki; and Seshanaga Bhagavata Purana celebrates the
was born to Rohini, and later named descent of the Lord as Prishnigarbha;
as Sankarshana or Balarama. the sacred one. It is thus seen that
Whenever the Lord incarnates the unborn and eternal Lord took
on Earth, he chooses the womb of descent as a mortal child, to please his
pure souls for taking birth. These dear devotee. To those who have
extra-ordinary souls realize the enslaved the Lord through true
transcendental nature of the Lord; devotion, the impossible becomes
they purify selves and await his possible; and the laws of nature are
descent. When the hallowed Lord of themselves altered.
the three worlds takes birth as a Nanda and his wife Yashoda were
mortal, he purifies his parents and incarnations of the Vasu Drona and his
companions, along with his devotees. wife Dhara. When Goddess Radha
These transcendental pastimes of the incarnated on Earth, she was born to
Lord are narrated picturesquely in the Vrishabhanu and Kalavati (Kirtida).
Srimad Bhagavatam. The Vrishnabhanu and Kalavati owned the
chronology of the Lord and serpent cowherd settlement of Barshana, near
Ananta being born to Devaki and Gokula.
Rohini, who were incarnations of The exploits of Lord Krishna and
Aditi and Kadru, is traced in the Goddess Radha are portrayed
Krishna Janma Khanda of the exquisitely in Jayadeva's Gita-
Brahma Vaivarta Purana. It may be Govinda.
recollected that all the serpents, Lord Krishna has also wedded
including Ananta or Seshanaga, were Vrinda, the daugher of king Manu, and
born to Kashyapa and Kadru. agiven her the status of a cowherdess
According to the Bhagavata in Goloka. When Lord Krishna and
Purana, Lord Krishna was born bo Goddess Radha incarnated on Earth,
sage Sutapas and his wife thirtythree choice cowherdesses also
Devaprishni. Sutapas and Deva- incarnated with them. Among them
prishni were born in the fag end of were Vrinda and Chandravali.
the Treta Yuga of the present Goddess Radha is also known as
Vaivasvata Manvantara, as Vasudeva Vrindavani, and Vrindavana Vinodini.
and Devaki. Lord Krishna, their The sacred Garga Samhita describes the
child, was also known as greatness of Vrindavana, Mount
Govardhana and the sacred Tulasi Lord.
plant. The exploits of the cowherdesses
The Garga Samhita was Vinda, Chandravali and Radha are
composed by sage Gargacharya, the portrayed exquisitely in the Gita-
family preceptor of the Yadavas. Govinda. Though Vrinda and
When Lord Krishna was Chandravali were very dear to Lord
administering Dvaraka, Videha was Krishna, it was Goddess Radha who
ruled by Bahulashva Janka. was a part of the Lord Himself. If
Bahulashva was a descendant of Lord Krishna is worshipped as the
Siradhvaja Janaka, the father of Sita. supreme purusha, Goddess Radha
Like his esteemed ancestor symbolizes Prakriti or primordial
Bahulashva was a Rajarishi, a great nature. Just as Lord Krishna is
saint. He gave his daughter Satya protrayed as the Supreme Self,
(not to be confused with Satyabhama) Goddess Radha is depicted as the
in marriage to Lord Krishna. personification of the Vedas and
Bahulashva abstained from taking Puranas. The jivatman can merge
part in the Mahabharata war, and with the Paramatman only by
spent his time on contemplation of the practicing the principles postulated in
Lord. After the departure of Lord the Vedas and Puranas.
Krishna from Earth, sage Lord Krishna slew many of the
Gargacharya composed the Garga demons sent by Kamsa, in the sylvan
Samhita. He taught the contexts of woods of Bhandiravana,
the text to his disciple, king Kelikadambavana and Madhuvana,
Bahulashva. near Gokula. Among them were
The Garga Samhita describes the Putana, Trinavarta, Shakatasura,
Rajasuya and Ashvamedha Yagnas Pralamba, Bakasura, Dhenuka and
performed by the Yadavas, when Keshi. One of them came in the form
Krishna's son and grandson, of a roaring whirwind, another took
Pradyumna and Aniruddha, the form of a cart-wheel, and others
conquered all the kingdoms of came in bestial forms like an ass, a
ancient India. The Balabhadra majestic horse, and a crane. However,
Khanda of the Garga Samhita deals Lord Krishna and Balarama
with the exploits of Balarama. effortlessly destroyed them in no
Lord Krishna and Goddess time! The Brahma Vaivarta Purana
Radha met in Gokula for the first time describes the earlier births of these
during a violent thunderstorm. Then, mighty demons.
God Brahma came down from the To fulfill the promise made to
heavens above and eulogized Lord Shridama, Lord Krishna parted from
Krishna and goddess Radha. God Radha and went to Mathura. For one
Brahma had worshipped the divine hundred long years, Radha spent her
couple for sixty-thousand long years forlorn days pining for her beloved.
at Pushkara, to obtain a vision of the Such was the ecstasy of her devotion
that it far surpassed the penances of and Gopas to Goloka-Vrindavana.
thousands of sages! At last, Lord Lord Krishna and the mighty
Krishna met her at Vrindavana, when host of the Yadavas also departed
he was one hundred and twenty five from the Earth, and the sea inundated
years old! The Lord beheld his Dwaraka. Assuming the form of a
favourite consort on Earth for the last cowherd, the Lord was at last reunited
time. A wonderful space-vehicle with Goddess Radha in the sylvan
descended on earth and transported heavens of Goloka.
Nanda, Yashoda, Radha and the Gopis
Y
The Secret of Spiritual Practice
oãåÁ™øúYu∫oÁutÃÏN˛yo|åÁåÏÀ™wnÆÁz:
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uo…eåΩ ƒ¿\z otåÏ∫ÁuT\åÁåÏTÁ™y
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The process of Spiritual Practice "Bhajan" or confidential

loving service to Sri Krishna
following in the wake of Sri Rupa Goswami:
Engaging the tongue and the mind respectively in the
constant chanting of and contemplating upon
the Holy Name, Form, Qualities and Pastimes of
Sri Krishna, One and the Same with Him,
the devotee must spend all his time, dwelling in the Blissful
Realm of Vraja and rendering loving service to
Sri Krishna under the guidance of his Divine Master,
Who is the Most Beloved Devotee of Sri Krishna
rendering service with confidential love.
This is the essence of all transcendental teachings.
Z
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Þšõ£Á ò¶ñè£ó£ü¡ è¬î¬ò àˆîõ¼‚° ÿ A¼wí¡ ÃPù£˜.
Sponsord by:
Mr Natarajan B.Com., CAIIB; Mrs Rajarajeswari Nataran, M.A., CAIIB(1) & Mr
Swaminathan alias Rajesh, M.Sc., Ph.D.,MBA,(Bio-Tech) M.Sc., (Medical Genetics) (UK).
29/10, Canara Bank Colony, Gandhi Nagar, Saligramam, CHENNAI - 600 093. Ph.:
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THE INDIVIDUAL SOUL

Srimad Bhakti Pradeep Tirtha Maharaj
T
he Supreme Lord is the physical mind and body and seek to
Absolute Person. He is lord it over the phenomenal world in
vested with innumerable their enjoying mood and renounce it
potencites of which three are in their pessimistic attitude. Bound
fundamental viz., (1) His original or conditioned souls are enthralled by
internal potency identical with Him the threefold qualities of maya, the
giving rise to the Transcendental deluding potency of the Lord serving
Realm with all His Paraphernalia, (2) as jailer of the prison-house of the
His external deluding potency which material world. But free souls who
is related to the internal potency as are naturally immune from the
the perverted reflection of the latter jurisdiction of the deluding potency
giving rise to this mayik universe are cognisant of the abject plight of
with mind, body, elements, time and fallen souls and the cause of their
space and (3) His borderline jiva misfortune in refusing to submit
potency giving rise to an infinity of themselves entirely to the guidance of
essentially spiritual entities, the internal potency (spiritual
infinitesimal in magnitude and preceptor) for serving the Supreme
susceptible to domination by His Lord of All Love eternally with
internal or external potency according absolute confidence. A fallen soul can
to the initial choice of each such get rid of the clutches of maya if he
entity. realises the defective nature of his
There are two distinct categories sense-perception and listens to the
of jiva soul viz., (1) freed and (2) Transcendental Words of the bonafide
bound. Those who are conscious of Transparent Master with submissive
their own real nature and willing to spirit, honest enquiry after Truth and
make the best of their free will engage serving temperament. As spiritual
themselves in the eternal service of beings, all individual souls possess
the Supreme Lord as subservients of the faculty of free will divinely
His internal potency Who can make bestowed upon them by God. They
them realise the service of the can abuse this gift of God or can make
Absolute Infinity. They are free or the best use of it. The Supreme Lord
liberated souls. Those who choose does not interfere with His gift viz.,
to abuse their free will by submitting the jiva'ss freedom of choice. With
to the domination of His external this gift one can realise God and His
potency, forget their real nature Kingdom. This is the best use of it.
identify themselves with their With it one can forget Him and pose
oneself either as an enjoyer or a consciousness where the observer,
renouncer of the world. He thus observation and observed -- knower,
becomes a karmi (elevationist), or a knowledge and knowable --- are
jnani (salvationist), or a yogi merged into one undifferentiated
(ascetic). Freedom in man enables Brahman or the Great which is void
him to discriminate between God and of any name, form, attributes and
non-god or maya or illusion. The path action, or to attain nirvana which is
of God is the positive path of devotion cessation of all perception (self-
and the path to non-god is karma annihilation). But those who are fully
(fruitive work), jnana (dry wisdom) conscious of the deceptive nature of
and yoga(asceticism) and the various these two theories, adopt the
other mixed empiric attempts. Those descending or revealed path and
who rely upon their own exortions are surrender themselves entirely to the
either elevationsits or salvationists. Lotus Feet of the Absolute Person and
As elevationists they try to elevate or realise Him and His Name, Form,
ameliorate the physical, moral and Attributes and Pastimes in His
mental condition of the people by Blissful Realm and engage
empiric attempts which are often themselves in His eternal confidential
militant aginst one another. As service under the guidance of the
salvationists they try to get rid of this Divine Master. This is known as
chaotic disorder relying solely upon unalloyed devotion which is the
their own sense-experience and try to eternal function of the proper entity
ascend to or arrive at an apparent of the all individual souls.
O Uddhava! Take absolute shelter in Me (Sri Krishna)

alone -- the Soul of all beings, with your heart and soul,
discarding everything that the Shrutis and Smritis
expect one to perform and to reject, and giving up the
attachment to and the discontinuance of worldly affairs
and forgetting everything that you have so far heard,
and giving up entirely any inclination to hear whatever
yet remains to be heard. Be fearless as I am your
PROTECTOR.

Gaudiya Math Chennai / The Gaudiya September 2009 Special

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