(No. 1, Vol. XXV, June 1927)
BY the grace of the Lord of the Gaudiyas the message of the Gaudiya Math is today not unknown to any one in the whole of Gauda Desh and not in Gauda Desh only, but over Naimisharanya, Ayodhya, Prayag, Kasi, Sree Brindaban, Mathura on one side and also over Dakshinatya and everywhere throughout the tracts of Orissa on the other, has been well proclaimed the message of the Gaudiya Math, the principal branch of the Sree Chaitanya Math which is the root implanted in the soil of the Advent of Sreeman Mahaprabhu, Shree Mayapur Nabadvipa Dhama. Over Gaudamandala, Kshetramandala and Brajamandala the message of the Gaudiya Math has gone forth.
The truth (satya) is propagated in a two-fold way viz positively or by the method of direct support and negatively or by the method of opposition. The truth cannot be made sufficiently known by the positive method alone. Propaganda by the method of opposition more than the presentation of the positive aspect brings about more brilliantly in this world the appearance and glorification of the truth. In the Satya Yuga, Hiranyakasipu more than Prahlad by the adoption of the method of negative propaganda proclaimed greatly the glory of Nrisimhadeva. In the Treta Yuga, Ravana more than Hanumana proclaimed the greatness of Sree Ramachandra to the world. In Dwapara, more than the Pandava, Yadava and other devotees, Kansa, Jarasandha, Shishupala and the rest as antagonists proclaimed the greatness of Sree Krishna. In the Kali- yuga, Jagai, Madhai, Chand Kazi, Prakasananda, Saraswati the professor of Mayavada, Ramchandra Khan the hater of Vishnu and Vaishnavas, Ramchandra Puri and in after times, the various hypocrite sects, more than the Bhaktas of Gaur, have proclaimed the greatness of Gaur and Nityananda to the world by adopting the hostile method. The truth is in all ages propagated in this way by the positive and negative methods. The true message of the Sree Gaudiya Math has spread and is spreading in the world in this manner.
It may be asked What does the Gaudiya Math do? Is the Gaudiya Math merely one other association like the thousands of sects that are to be found in this world? Or, is the Gaudiya Math one among the other welfare-societies of the world? Or, is the Gaudiya Math one of the many mischievous organisations that carry on their activities in this world? What work does the Gaudiya Math do for the benefit of the world? Is the Gaudiya Math affectionate like a mother, a protector like a father or a helper like a brother? What good does the Gaudiya Math do to the world, what well-being of society does it desire, what very inconsiderable service does it render to mankind that the world, the civilized world, or the whole of mankind, should listen to its message? Many such questions may arise in our minds.
The Gaudiya Math is not an association like the thousands of sects. The Gaudiya Math is not desirous of the welfare or non-welfare of the world like other benefit-or-mischief-making societies. The Gaudiya Math does not do work that is beneficial or harmful in terms of worldly enjoyments. The Gaudiya Math is neither affectionate nor cruel like a worldly mother, neither protector nor destroyer like a worldly father, neither helper nor enemy like a worldly brother. What then is this Gaudiya Math that the world should listen to its words?
There need be no want of harmony between the Gaudiya Math and the whole world, as the only disharmony is caused by one little word. The Gaudiya Math says that harmony between itself and the whole world can be established by means of one word, viz. that the duty of all jivas consists in the exclusive service of the Adhokshaja the transcendent. The majority of the people of this world says that the service of the Akshaja, i. e. the phenomenal, is the duty of everyone of the jivas. Even when this is not actually said by word of mouth, in practice it is this that is always done. The Gaudiya Math. says that that which is the object of our activities (sadha) should itself be the only means (sadhan) for the attainment of the object. In the opinion of the majority of men of the world sadhya and sadhan are different, one from the other. The Gaudiya Math says that words like 'unity', 'universal love' etc. so long as one continues to be under the influence of the physical and mental dharma, are mere bounds like such words as akashkusum (aerial flower) etc. Harmony is possible only when one has obtained a firm footing in the dharma (function) of the soul.
This distinction requires to be made perfectly clear. The service of the Adhokshaja means the service of the transcendental Godhead. That which helps or hinders the gratification of the body or the mind is not the service of the Adhokshaja, it is the service of the Akshaja. The body is pleased by the enjoyment of free air, by gazing at the open sky. The troublesome mind is gratified if it is allowed to roam at will like an unbridled horse, to revel in the beauties of Nature to gather as it lists honey from the many-tinted flowerage of the groves of poesy. The contrary of this the neutralization's point of view is based upon repugnance of all gratification. Neither of these is service of the Adhokshaja both are service of the Akshaja.
The majority of the people of the world, although they profess to be positivists fail to see, although it must be quite patent, the greatest of all the phenomena. They at any rate forget it in practice even when they appear to know. The greatest of the positivists like Charvaka, although he could not but have observed this greatest of all the phenomena, failed to take notice of it; that great phenomenon is generally known by the name of death.
If the memory of this great event is retained in our minds we would assuredly be solicitous for the ' amrita ' (deathlessness). The sruti says we are all children of the ' amrita ' heirs of the ' amrita '
|
|
|
shrinvantu vishve amritasya putrah
Listen ye, all children of the amrita 1.
In this world there are found two kinds of endeavour for obtaining this ' amrita '. Like unto the sons of kings of the epochs recorded in history some try to ascend the throne of their father by treason against the father; on the other hand, loyal sons in seeking to be heirs of a kindhearted and affectionate father look upon constant service as being both the means and the end.
The Gaudiya Math understands the last-named as being the appropriate and eternal method. Why is it appropriate? Because
|
|
|
shrinvantam sva-kathah krishnah
punya-shravana-kirtanah
hridy antah stho hy abhadrani
vidhunoti sukrit satam
Shree Krishna, the tidings of Whom whosoever listens to or sings is sanctified, the Benefactor of all holy persons, appearing in the hearts of all who listen to the accounts of Himself destroys the evil propensities of their hearts to the very root2.
This seed of sin or sinful desire or ignorance is the cause of the wordly sojourn of the jiva.
Why is the method eternal? Because
bhejire munayo thagre
bhagavantam adhokshajam
In the beginning the ' munis ' 'sages' worshipped the Adhokshaja Bhagabana (the transcendental God in His plenitude) in this way3.
That type of kindness which does not give rise to 'evil' is termed. As for example if a sick man is allowed to eat tamarind or a drunkard is helped to proceed to a liquor shop kindness is indeed shown, but in the sequel it turns out to be productive of harm to the person who is the recipient of kindness. If the sick man is placed under medical treatment against his will and inclination, if the drunkard is protected from his evil course, 'non-harm-producing kindness' is shown. Preventing floods and famines, nursing the sick, pleasing or displeasing anybody, or stultifying the faculty of consciousness of any one every one of these is an instance of 'harm-producing kindness'. Man can not understand it till he realizes his true position. By such acts the jiva is not really benefited. Cutting the root of misery is doing real good to others; the treatment that allows the gangrene of sensual desires to remain does no real good to the patient, neither is it a proof of great wisdom out of spite to the gangrene of sensual desires to hang the sick-man holding out the prospect of annihilation as complete and permanent cure.
svayam nihshreyasam vidvam
na vakty agyaya karma hi
na rati rogino pathyam
vanchhato hi bhishaktamah
Just as the best physician, even if the patient evinces a desire for unwholesome food, does not allow it; in like manner he who is himself aware of 'the highest good' never advises an ignorant person to do 'work' for his own interest4.
The shruti says
avidyayam bahudha vartmana
vayam kritartha ity abhimanyanti balah
yat karmino na pravedayanti ragat
tenaturah kshina-lokash chyavante
Ignorant persons being themselves in the midst of manifold 'errors' think thus, 'we have gained what we want'. Because they work for their own interest they have no experience of the real truth by reason of their attachment to such work. With extreme solicitude they gain little as the result of their activities. After a time they fall from that position5.
The shruti further says
avidyayam antare vartamanah
svayam dhirah panditam manyamanah
janghanyamanah pariyanti mudha
andhenaiva niyamanah yathandhah
Those who remaining in the midst of ignorance consider themselves to be conscientious and enlightened such perverted and ignorant men come to grief like the blind man led by the blind6.
Most people of the world forgetful of their own Home under the spell of the enchantress are running headlong in the opposite direction in this performance again their intoxication, eagerness, concentration and firm determination are so intense that they have indeed very little opportunity to think about Home. But the voice of the Gaudiya Math, the flying, red-tinted banner of the Gaudiya Math arresting the ear and the eye of all persons is ever proclaiming
krishna bala sange chala,
ei matra bhiksha chai
Say 'Krishna', come along; this is the only alms we beg.
Back to God and back to Home is the message of Gaudiya Math.
To arrest the pervertedly current tide and to redirect it towards the Eternal Source is the seemingly unpleasant duty of the Gaudiya Math.
The Gaudiya Math says, All men of the world without exception are our kin all birds and beasts, grass and shrubs are our kindred; whatsoever conscious being wheresoever existing: belongs to our Supreme Lord; we shall conduct our kindred from out of the spells of the enchantress towards Home. We shall not be showing for-the-time-being sweet sympathy for them by enabling those who have fallen into the snares of the enchantress to get more deeply entangled. Even if under the spell of the enchantress they fill heaven and earth with their loud protestations against our endeavors we will still proclaim the message of the ' amrita ' to them.
Even if it be contrary to the current of thoughts of the religious or religiously minded people as that term is understood by the world, or appear strange or wonderful to them, we will still for ever practice and proclaim those religious works, the ' sanatana-dharma ', made by God, the tidings of which are unknown to any of the rishis, gods, siddhas and men, the dharma which although it happens to be hidden, pure, difficult to understand alone enables us to attain the ' amrita ', the dharma that is the supreme dharma of the jiva, the dharma to which all jivas without exception have a claim, the dharma to which everyone in the universe may become the heir. That dharma is the object as well as the method of our endeavors.
The current that is sweeping the world, the flood on which it is adrift the famine by which it is distressed the want, fear, sorrow, delusion by which it is mastered, oppressed and tortured can be prevented, can be pulled up by the root, by the method of moving Homeward of self-surrender at the holy feet of the sorrowless and fearless ' amrita '. So long as we shall stay in the foreign land the greater the distance and the speed with which we shall continue to run towards foreign lands and away from the direction of Home so long and to the same extent sorrow, fear and delusion will not leave us; they will on the contrary mock us like the delusive deer by their further and steady increase. The shruti says
|
|
|
dvitiyad be bhayam bhavati
Fear must result from the perception of a second entity different from Godhead.
Death cannot be abolished from this mundane world, by no amount of efforts of the united jivas of the whole universe the three-fold misery can be banished to the Andamans. No one can extinguish the fire of Ravana s funeral pyre it is the water well cooled by contact with the Feet of Shree Ramachandra that alone has the power to quench it. Once the world is fairly embarked on the high tide of the Holy Name the insignificant worldly flood retires forthwith; if the alms in the shape of the glorification of the songs of Hari become easily procurable, the little famines will leave us for good as a mere attendant result. With the appearance of sorrow-delusion-fear-killing ' bhakti ' (devotional faith), avidya (nescience) the root of every form of misery of the jiva is destroyed and the soul is well satisfied.
' Bhakti ' is like fire. Nothing else can purify gold in the manner that fire can. Without ' bhaktiyoga ' (association of bhakti) other forms of effort are meaningless like the attempt to refine gold by the application of tamarind, earth or ashes.
To imagine ' arthabada ' in regard to the Holy Name, or, in other words, to imagine that the glorification of the Name is mere exaggeration of praise is that Godless intellectual attitude which gives rise to our belief in other tangible forms of effort. We think that the work of glorification, preaching etc. of the Name of Hari is not conducive to the general good. Or again we may think sometimes that the glorification and preaching of the Name is on a level with other kinds of effort. The first is ' arthabad ' in regard to the Name, the second is the ' aparadha ' 'offence' of believing the Name as being equal to other good works. To have faith in the Holy Name is so very rare that we may leave it out of consideration; if we had faith even in ' namabhasa ' (the most dimly perceived Name) we would have never said that succoring the victims of floods is better than kirtan and prachar (singing and preaching God), freeing the country from famines, opening of hospitals are better than preaching devotion to God. Hundreds of famines can be got rid of, not by ' namabhasa ' but, even by ' namaparadha ' (offensive taking of the Name). The ' mukti ' that is not obtained in crores of births by ' brahma-gyana ' 'knowledge of Brahman' can be had by one single ' namabhasa '. This is no exaggeration, this alone is the only true message. Shree Gaursundar, the Saviour-of-Kali- juga 'Avatari' (the source of incarnations) by means of the ' namacharya ' (the teacher of the Name by his own personal example) Shree Thakur Haridas has borne testimony to it. Adopting the Jaina view aggravated by the bad logic of purveyors of vulgar news neither Chaitanyadeva nor any of His devotees was ever in a hurry to prevent flood or famine or to found hospitals, nor did they give any other advice to any one except telling all men at all times and places
|
|
|
kali-kale nama vinu nahi ara dharma
In the Kali- yuga there is no other dharma except uttering the Name of Krishna7.
* * *
khaite shuite yatha tatha nama laya
desha kala patra nahi sarva siddhi haya
Taking the Name in whatever place whether eating or sleeping, irrespective of time, place, person all is fulfilled8.
* * *
yare dekha, tare kaha krishna-upadesha
amara agyaya guru hana tara ei desha
Whomsoever thou meet'st, instruct him about Krishna, by My command being Guru save this land9.
* * *
uchcha sankirtana tate karila prachara
sthira-chara jivera saba khandaile samsara
Thou did'st proclaim the high sankirtana and cancel the worldly course of jivas moving or motionless10.
* * *
bharata-bhumite aila manushya janma yara
janma sarthaka kari para-upakara
Ye that are born as men in the land of Bharata, attaining the significance of human life do good unto others11.
There is no other dharma of the jiva except kirtan (singing God). To the extent that one disbelieves ' bhakti ' 'devotion' as denoted by kirtan or the Holy Name in other words those who think that all wants cannot be fulfilled by kirtan to that extent are such people ' nastik ' 'atheistical'. The degree of help one gives in the propagation of ' bhakti ' as denoted by kirtan is the sole measure of one's belief in God. On the other hand, a man is a ' nastik ' 'disbeliever' to the extent that he obstructs kirtan. As the Name has to be taken every moment even while eating or sleeping, as bhakti denoted by kirtan is the only dharma of the jiva, as there is no other dharma except this, where is then time for getting rid of flood or famine or founding hospitals? Those who claiming to be positivists are forgetful of the greatest of all facts viz. death, those who being fallen, like the blind man led by the blind, under the spell of the enchantress, loiter about like travelers without an objective, it is such people that have time for work other than Hari- kirtan (singing Hari). All other efforts with the exception of Hari- kirtan are the cause of ' sansar ' 'the worldly sojourn' the road leading not to the East but in the opposite direction; on the other hand all-time Hari- kirtan is turning away from every other direction to face the East, or journey Home-ward.
The Gaudiya Math is the missionary of this all-time kirtan. The Gaudiya Math does not ask to destroy all efforts of the world but to deflect their course. The Gaudiya Math begs every one of us to offer his all to Krishna. The ' dhum dham ' or pomp and display of the Gaudiya Math is for the sole purpose of making all efforts of the world 'Krishnapara', 'having Krishna as their Goal'. The offering to Krishna comes first and after the offering has been made bhakti begins. The Gaudiya Math says, Make the offering to Krishna first and after that has been done profess to be a ' bhakta ' 'devotee'. The Gaudiya Math says, Do not imitate the the ' kirtankari ' (one who does kirtan). ' Dhang ' 'burlesque' is the other name of ' anukaran ' 'imitation'. By arraying oneself in the trappings of ' dhang ' or 'shang' 'harlequin', people can be deceived but no good is done either to oneself or to others. It is those who follow the ' kirtankari ' that are really their own benefactors or properly alive to self interest, and also benefactors of others or mindful of others' interests. They are not blinded by considerations of undue personal advantages nor do they cheat others; and are, therefore, truly disinterested. It is by kirtan alone that the claims of self-interest, interests of others and disinterestedness are simultaneously satisfied.
' Bhog ' 'enjoyment' or ' mukti ' 'freedom from misery' in the shape of prevention of famines etc. is gained by ' namaparadha ' 'offensively taking tlie Name' or by ' namabhasa ' taking the dimly perceived Name'. That by which crores of times greater eternal good is produced whereby the lotus of the eternal well-being of the jiva blossoms forth that 'Shree Nama' 'Holy Name' the Gaudiya Math endeavors to give away freely. They are earnestly trying to give away freely Krishna Himself.
In this world there are many persons who spread unwholesome doctrines after advertising their intention to give good advice; but most men are deceived by the idea that the actually pleasurable experience of the moment is the 'good.' In Sanatan-shiksha (instruction to Sanatan)
|
|
|
ke ami, kene amaya jare tapa-traya
iha nahi jani kemane hina haya
Who am I, why doth the three-fold misery afflict me? I do not know how good can be12.
In answer to the question 'how can there be good' the message of the 'good' that Gaursundar, the Expounder of the ' sanatana-dharma ' 'traditional religion' delivered to us regarding the only means of obtaining that 'good' if it once reached our ears we would not have considered ' bhakti ' denoted by ' kirtan ' as weak and other methods as strong. Turning our face away from the direction in which the treasure would be easily found we would not have hurried towards the South for the bite of wasps, towards the West for the terrors of the Yaksha (the demon that guards worldly riches), towards the North for offering our lives to the fangs of the black snake. Our Home is Eastward, we are running with all speed away from the East towards other points of the compass; and when the people of the East call out to us to turn back, deluded by the mirage we say, We will not listen to you, see what beautiful lakes full of the cleanest water lie yonder before our very eyes. Talking thus and being by degrees enamored of that which only appears to our senses we are ever moving away from Home towards foreign lands. In those circumstances the doings of the Gaudiya Math sometimes seem to us and to those who are like-minded with ourselves as being contrary to our ideas. This is likely and need not cause any surprise; but all this not-withstanding the Gaudiya Math bearing its message, with its bright flag flying, emblazoning on it the words that attract our ears and eyes, is ever saying:
neha yat karma dharmaya
na viragaya kalpate
na tirtha-pada-sevayai
jivann api mrito hi sah
The work that is not done for the sake of ' dharma ', the ' dharma ' that is not performed for the purpose of ' virag ' 'renunciation' the ' vairagya ' 'renunciation' that is not practiced for the service of Vishnu, such work, ' dharma ' or ' vairagya ' whosoever practices is dead in life13.
evam nrinam kriya-yogah
sarve samsriti-hetavah
ta evatma-vinashaya
kalpante kalpitah pare
The ' naimittic ' 'conditional' ' kamya-karmas ' 'fruitive works' are the cause of ' sansar-bandhan ' 'the bondage of the world' or ' yoni-bhramana ' 'birth-journeys'; but those very works if they are done for God-head have the power to destroy un-Godliness14.
yad atra kriyate karma
bhagavat-paritoshanam
gyananam yat tad adhinam hi
bhakti-yoga-samanvitam
The ' bhagavaj-jnanam ' 'Divine knowledge' associated with ' bhakti ' 'devotion' denoted by sraban, kirtan etc. (listening to, ringing etc.) is assuredly the unswerving fruit of work that are performed in this world for pleasing God15.
It is this that is the subject of the propaganda of the Sree Gaudiya Math. The Sree Gaudiya Math by its practice proclaims that without the gratification of the senses of Godhead by the gratification of the senses of the jiva no real good can accrue either to oneself or to others. By invocation of ' mukti ' 'annihilation' in deprecation of the pleasures of the senses of the jiva, God is not served. There are many hypocrite-sects who counterfeit ' bhakti ' 'devotion' by assuming the paraphernalia of the false devotee but are not aware that ' bhakti ' is an impulse of the soul. Of these some for the purpose of filling their bellies, some for fame, or some again by imitating some other purpose serve to delude the people.
The Gaudiya Math says in the name of dharma it is not proper to practice trade. Not using Hari to serve our own pleasures, our duty is only to serve 'Shree Hari'. The Gaudiya Math says that imitating the devotee of Hari or putting on the dress of Narad as in a theatrical performance is far from walking after the devotee of Hari or following Narad. The delightful tune, time, cadence alone do not constitute the Hari- kirtan of the Gaudiya Math; those are found, even in the performances of the gramophone or of harlots. ' Ghetanata ' 'consciousness' is necessary, the fiery life is necessary, simultaneous practice and preaching is necessary. The Gaudiya Math says that he who does not possess a pure character is not fit even to be styled man not to speak of being regarded as religious. The Gaudiya Math keeps at a distance from the five ' kalisthanas ' 'abodes of quarrel'. The ' kalisthanas ' according to a text of the Bhagabata are the following (1) dissipating games such as cards, dice etc.; trade or the profession of a trader in the name of dharma; (2) indulgence in luxuries such as betel, tobacco, wines etc.; (3) improper association with woman or unusual addiction to one's own wife; (4) animal slaughter; not to proclaim the truth to people but to deceive them by un-truth; not to preach Hari- katha 'the word of God' to jiva; in lieu of Hari- katha to give other kinds of advice; (5) by cheating people or by accepting money that is earned by their labour from people in general to apply such wealth to the maintenance of wife and children or increasing the scope of one's own enjoyments; not to employ everything the body, mind and speech of the jiva -life, wealth and intellect in the service of Sree Vishnu who is the Proprietor of all things and the Supreme Lord of all wealth.
The shastra says, of all things the human body is the dearest to God; the human body is the giver of the ' paramartha ' 'highest good' and is very difficult to obtain; and, therefore, while this body lasts, without being immersed in any other thing, not deceiving ourselves by thinking that any other method except sorrow-stupor-fear-killing ' bhakti ' is productive of good, it is our duty unceasingly to practice devotion. Other forms of devotion to God are weak, the devotion denoted by kirtan is strong. Once the protection of the strong ' bhakti ' is secured it gives to jivas the highest good with little effort on their part. Therefore, by preaching kirtan at all times to induce, by right of the highest kinship, the whole of the jiva to turn Homeward is true universal love, true help of others, true kindness and the true duty of life. The Gaudiya Math embracing all without exception the inhabitants of the universe, in sadness calling upon all to turn their face towards God to be preachers of this bhakti denoted by kirtan, says,
he sadhavah sakalameva vihaya durat
chaitanyachandracharane kurutanuranam
Ye, the righteous, bidding goodbye to everything from a distance, offer the devotion of your hearts to the Feet of Chaitanyachandra.
The author is unknown
Comments:
1. Shvetashvatara-upanishad, 2.5.
2. Shrimad-Bhagavatam, 1.2.17.
3. Shrimad-Bhagavatam, 1.2.25.
4. Shrimad-Bhagavatam, 6.9.50.
5. Mundaka-upanishad, 1.2.9.
6. Mundaka-upanishad, 1.2.8.
7. Chaitanya-charitamrita, Adi-lila, 3.100.
8. Chaitanya-charitamrita, Antya-lila, 20.18.
9. Chaitanya-charitamrita, Madhya-lila, 7.128.
10. Chaitanya-charitamrita, Antya-lila, 3.76.
11. Chaitanya-charitamrita, Adi-lila, 9.41.
12. Chaitanya-charitamrita, Madhya-lila, 20.102.
13. Shrimad-Bhagavatam, 3.23.56.
14. Shrimad-Bhagavatam, 1.5.34.
15. Shrimad-Bhagavatam, 1.5.35.
