śrī śrī guru-gaurāṅgau jayataḥ |
16th Phālguna, 1334, Wednesday |
Nivedana |
“Announcement”
The purpose for which ‘Nadīyā Prakāśa’ has incarnated upon the doorsteps of the inhabitants of Nadiyā is gradually bearing fruit by the grace of Nadīyā-prakāśa-vigraha, the life treasure of Nadīyā, Śrī Gaurasundara. Today Nadīyā Prakāśa is respected by the inhabitants of Nadīyā as the news of Nadīyā Prakāśa circulates through every home in Nadīyā. Today, everyone including children, the elderly, and young ladies look upon Nadīyā Prakāśa with affection, sympathy, and kinship. Nadīyā Prakāśa’s contents manifest topics most meaningful to you, your joys and sorrows, scarcities and complaints. Today the inhabitants of Nadīyā have come to understand that Nadīyā Prakāśa is not preoccupied with bringing some momentarily pleasing, enticing, but fleeting sort of news to their ears to steal their hard-earned money. The inhabitants of Nadīyā have understood that Nadīyā Prakāśa is the eternal, supreme well-wisher of not only the inhabitants of Nadīyā, but the whole world. Nadīyā Prakāśa does not appear before people’s eyes prompted by some self interest. The interests of others are the self-interest of Nadīyā Prakāśa, or Nadīyā Prakāśa’s self-interest is strictly the interests of others. Nadīyā Prakāśa nurtures the hope of transforming the living entities of the world who are blinded by selfishness into becoming keenly inclined toward their real self-interest. Nadīya Prakāśa is not the object of the Nadīya residents’ negligence. It is not an enemy in disguise that would steal away one’s lifelong companions, wealth, and dignity. Rather, it is a sincere friend who wishes them their supreme welfare. Nadīyā Prakāśa is not a paid servant meant to aid the readers in satisfying their senses; Nadīyā Prakāśa is an augmenter of the divine bliss that feeds only the transcendental senses of Nadīyā Bihārī. Nadīyā Prakāśa does not seek the patronage of rich folk who are keen only on their own gross senses and indulgences. It is neither pacified by the promises of the strong arms and fecund heads of karmīs and jñānīs intoxicated with futile egotism, nor is it even slightly shaken by the threateningly furled eyebrows of violent beings who lack the light of truth and are like certain creatures who fear the sun. Nadīyā Prakāśa has made its resource the favor of Gaura-Nityānanda, who are the radiant, spotless sun and moon risen together for all eternity upon the Nadīyā sky, and the particles of dust clinging to the sacred feet of Their associates. With these resources, it has taken an eternal vow to preach the eternal, unbiased word of truth from door to door across the world.
Nadīyā Prakāśa was endeavouring, in service, to hit the closed doors of Nadīyā residents only once per week to rouse them and bring to their sleeping ears the words of Nadīyā Bihārī, which seep with nectar. But it was not satisfied even with that, so today it has taken a vow—it will only take one day off per week and six days a week will bring the eternally ever-fresh and wondrous message of the eternal kingdom of Nadīyā-candra to the doorsteps of the inhabitants of Nadīya and Bengal.
It is not as if because Nadīyā Prakāśa is the bearer of the Vaikuṇṭha message it will not engage in impartial examination of the societal world’s literature, history, craftsmanship, arts, charity, argiculture, business, education, and literary critique. It is taking care to bring a consistent amount of continual reporting on all pertinent information of today’s world, that of India, especially of Bengal, and above all, of Nadīyā—all that is relevant from a historical and societal perspective—to the whole of the public regardless of political censorship.
The appearance day of He who is Nadīyā’s heart, the delight of Nadīyā, the Lord of Śrī Māyāpura—that spring full moon night that is flooded with white light, echoing with cuckoo bird calls, resplendent with fresh blossoms throughout the trees, tended to by breezes bearing the scent of mango blossoms, decorated with golden campaka flowers, moistened with drops of pristine water from the Jāhnavī and Sarasvatī, tinged with reddish hue of the spring moon—is almost here. The inhabitants of Nadīyā are in a frenzy of excitement. Everyone is preoccupied with arranging the perfect offerings and pūjā items to utilize in the huge, grand celebration. Today in every sacred cave of every heart of every Nadīyā resident who is anxious to serve, Śrī Māyāpura-candra is present in His fullest aspect.
The inhabitants of Nadīyā—but why only the inhabitants of Nadīya? No, the inhabitants of Gauḍa-deśa—but why only the Gauḍa-dwelling people? No, all the living entities in the whole world, the whole universe, are doing parikramā for nine days of Navadvīpa’s nine islands, which are the nine limbs of bhakti made tangible as places of sacred worship, in order to properly honor the festival of Śrī Māyāpura-candra’s birth festival. Therefore, now is the right moment to proceed to Navadvīpa Dhāma in service of Nadīyā Prakāśa. Come inhabitants of Nadīyā, come residents of Gauḍa, or Bengal, and come residents of Mahā Bhārata (Greater India). Come inhabitants of the world. Come together to offer as much support as you can to the task of preaching the cherished desire of Nadīyā Prakāśa.
Dvīpe Dvīpe Parikramā |
“Pilgrimage from Island to Island”
Today is parikramā of Madhya-dvīpa, or Mājadiyā-grāma. On this island is Vāmana-purā, or Brāhmaṇa-puṣkara, Ānanda-vāsa, Hāṭa-ḍeñgā, the current Brahmanagara, and other places.
Tomorrow, Thursday, will be Kola-dvīpa parikramā. Sincere readers may remember there are various neighbourhoods within what is known as the ancient Kuliyā Pāhāḍapura Grāma, like Chinādāñgā, Teghari Pāḍā, Gadakhālira-kola, Kola Āmoda, Kuliyāra-gañja, Kuliyāra Daha, etc.
In describing ancient Nadīyā in Śrī Caitanya-bhāgavata, Ṭhākura Śrī Vṛndāvana Dāsa has written: “Sabe gaṅgā madhye nadīyāya kuliyāya | – The Gaṅgā flows between Nadīyā and Kuliyā.”
On the Gaṅgā’s east bank is Nadīya and on the west is Kuliyā, or Kola-dvīpa. However, many native brāhmaṇas of the present municipality, either out of greed or due to whatever other unknown reasons, engage in futile, unsubstantiated debate instead of establishing faith in the vast assortment of ancient proof to the contrary. As a result of their dispute of this, three years ago, even the innocent pilgrims on parikramā were fiercely attacked. For the past two years, Nadīyā’s very qualified police superintendent sahib has been personally present with his forces, warding off unjust atrocities against innocent religious pilgrims, keeping the peace, and earning the special trust of everyone. We hope that this year too the government officers will make the necessary arrangements when the pilgrims visit Kola-dvīpa.
During parikramā, at each place, the pilgrims discuss all relevant topics at each place in their iṣṭha-goṣṭhis. As a result of those discussions, they can directly understand a variety of geographical, historical, or Purāṇic matters. While wandering through the Śrī Dhāma, the conditioned soul’s worldly beliefs are checked, and spiritually beneficial ideas arise in the mind. Those who subscribe to unfavourable views say that when the parikramā pilgrims enter the town, goods in the market become scarce and expensive. If countless pilgrims buy goods at higher prices, the locals have to sell their merchandise at higher rates, so the best solution is to act unfavorably towards the pilgrims. Śrī Dhāma is not a platform for enjoyment. In communities where no one disseminates scriptural knowledge ordaining service to the Śrī Dhāma as something worshipful, we see certain persons engage in unlawful pursuits. We say that if all matters are considered in a calm manner, what will be determined is that if people strive for own interests in a reserved manner there will be no unrest created in the world. Whatever the case, we hope that the parikramā pilgrims will receive proper respect from the town residents. The surrounding area is nurtured and made prosperous by the goods bought from the town market. Therefore, it is not at all desirable for the townspeople to have a vow of abusing visitors. The parikramā pilgrims enter the town for a short time and regard it as part of the Śrī Dhāma. It does not make sense for the townspeople to be unfavorable towards the pilgrims instead of serving them as guests.
The nīti, or moral standard, of “ayaṁ nijaḥ paro veti gaṇanā laghu-cetasām | udāra-caritānān tu vasudhaiva kuṭumbakam – This is mine, that is yours—such considerations are for smallminded people; for those of noble character, the whole world is one family,” is something everyone should adopt in all respects.
Parikramā Vivaraṇa |
“Description of Pilgrimage”
(Written by a pilgrim)
First day
Parikramā of ātma-nivedana-kṣetra Śrī Antara-dvīpa, the site of self-surrender. After the devotees had maṅgala-ārātrika darśana of the Lords of Vraja-pattana, Śrī Śrī Guru-Gaurāṅga Gāndharvikā Giridhārī and the four ācāryas, in the Ācārya Mandira at Śrī Caitanya Maṭha, the home of Śrī Candraśekhara, and after they completed the early morning kīrtanas, they got ready to go out on parikramā under the guidance of Śrī Śrī Guru and Vaiṣṇavas. Mṛdaṅga, mandirā, conchshells, gongs, khola, and karatāla started playing—again and again the sound of Śrī Śrī Guru-Gaurāṅga jaya-dhvani rose up, echoing in all directions. Tridaṇḍisvāmī Śrī Śrīmad Bhakti Viveka Bhāratī Mahārāja, Vana Mahārāja, Araṇya Mahārāja, Bhakti Sāraṅga Gosvāmī Prabhu and hundreds upon hundreds of male and female devotees who had gathered from many regions near and far offered their obeisance at the feet of Śrī Śrī Ācāryadeva and, with Śrī Ācārya’s permission, singing songs in glorification of Guru and Gaurāṅga and then the names of the Śrī Śrī Pañca-tattvā, they set out from Śrī Caitanya Maṭha towards Advaita Bhavana, following in the Ācārya’s footsteps. Having had darśana of Śrī Advaita and Mahāprabhu’s śrī mūrtis in Śrī Advaita Bhavana and having performed kīrtana of the glories of Advaita, they moved ten dhanu [sixty feet] south to Śrīvāsa Aṅgana. Śrīvāsa Aṅgana is the place of Śrī Gaurasundara’s mahā-saṅkīrtana with His associates. This place is famous as Kholabhāñgāra Dāñgā. Śrīmad Vana Mahārāja presented some glorification of this place from Śrī Śrī Navadvīpa Dhāma Mahātmya and Bhakti-ratnākara. After the mahātmya-kīrtana, following Ācāryadeva, the devotees, singing Pañca-tattva again, headed a hundred dhanu south and arrived at Śrī Jagannātha Miśra Bhavana, Yogapīṭha, the birthplace of Śrī Śrī Gaura. Here an uncuttable tulasī forest and the finest neem tree remain manifest, giving visitors a sense of what was here 441 years ago. At the base of this neem tree, in a small hut are Śrī Śacī Mātā and baby Nimāi. Beside that, on the western side of the temple is Śrī Gaurasundara, in His own sanctum chamber along with Viṣṇupriyā on the left and Lakṣmīpriyā Devī on the right. In the middle chamber are the deities of Śrī Rādhā-Mādhava Yugala and the combined form of Śrī Rādhā Mādhava, Śrī Gaurasundara. In the eastern chamber are the deities of the Śrī Śrī Pañca Tattva. To the western side of the temple, in a separate temple, is the abode of the kṣetrapāla (site guardian), Vṛddha Śīva (Old Śiva). The devotees first paid their daṇḍavat obeisance to Kṣetrapāla Śiva and then to Śrī Gaurasundara with His Śrī, Bhu, and Līlā śaktis, to Rādhā Mādhava, and to Pañca Tattva. Then they took their seats in the nāṭya-mandira that faces the temple. As before, Śrīmad Vana Mahārāja, sang the glories of Yogapīṭha from Śrī Śrī Navadvīpa Dhāma Mahātmya and Bhakti-ratnākara.
The devotees gradually visited Śrī Gaurāṅga’s personal ghat, Mādhāi’s ghat, the twelve-cornered ghat constructed by Viśvakarma, and the Pañca Śivālaya temple, before arriving at Gaṅgānagara. There on the banks of Gaṅgā at the base of a banyan tree, the devotees sat down and, as per Śrīyukta Bhāratī Mahārāja’s wishes, Śrīyukta Vana Mahārāja spoke the glories of that place and gave some introduction about Mahātmā Cāñda Kājī. Afterwards, from there, performing mahā-mantra kīrtana and dancing energetically, the devotees arrived at the site of Cāñda Kājī’s samādhi. Till this day there is a four-hundred-year-old Golaka-cāṁpā tree here. As Śrīmad Vana Mahārāja began to glorify Śrī Cāñda Kājī, he said, “In Dvāpara, during Kṛṣṇa’s pastimes, this Cāñda Kājī was Kaṁsa, who played the role of Kṛṣṇa’s enemy. During Śrī Gaura’s incarnation he initially created some opposition to kīrtana, but then demonstrated how even the hosts of atheists who are opposed to kīrtana can, through surrender, obtain the mercy of Gaura, the father of the saṅkīrtana movement. Śrī Gaurasundara used to address him as His maternal uncle. Cāñda Kājī, who has received the mercy of Śrī Gaura, is venerable to every devotee of Gaura, etc.” When he sat down, a youth, who is twelfth in descent from Cāñda Kājī, took the sannyāsī mahārājas’ permission and expressed his gratitude to the assembled devotees for coming to that place. After that the devotees called out cheers of jaya to Śrī Śrī Guru-Gaurāṅga and, again performing kīrtana and dancing wildly, proceeded to Śrīdhara Aṅgana. There too, as before, Vana Mahārāja performed kīrtana of Kholabecā Śrīdhara’s glories from Śrī Navadvīpa Dhāma Mahātmya. Then the devotees called out jaya to Śrī Śrī Guru Gaurāṅga and set out on the path to Śrī Caitanya Maṭha, performing kīrtana all the way. Returning to Śrī Caitanya Maṭha, they circumambulated the Ācārya Mandira, did Śrī Śrī Prabhupāda-padma vandanā and sat down. With Śrī Śrī Prabhupāda’s permission, Śrī Vana Mahārāja spoke on the difference between Śrī Dhāma parikramā and grāma (village) parikramā. By performing grāma-parikramā, we become entrapped in worldly existence and by performing Dhāma parikramā we create a bond with Bhagavān. Only by hearing hari-kathā from the mouths of sādhus is the purpose of visiting the holy places fulfilled. Śrī Antara-dvīpa is the site of ātma-nivedana. Having performed ātma-nivedana in the ātma-nivedana-kṣetra, one gains the capacity to perform the other limbs of navadhā-bhakti. And thus, with kīrtana of the āśraya-vigraha bhaktas’ ātma-nivedana at gurau-goṣṭhe-goṣṭhālayiṣu–viṣaya-vigraha Śrī Bhagavān’s lotus feet, Śrī Vana Mahārāja concluded his speech. After that, the devotees rested and then honored mahāprasāda.
Second Day
Human society, averse to Bhagavān since time immemorial, has strayed [vicyuta] from the lotus feet of Acyuta Śrī Bhagavān, and has been swept away in the current of Māyā, which is very difficult to overcome and can make the impossible possible. Thus, they are charging toward the kingdom of forgetfulness of Śrī Kṛṣṇa. While situated in mother’s womb with hands and feet practically bound, feeling the bites of infinite scores of bacteria within each pore of his skin, the deeply agitated human being surrenders to Śrī Madhusūdana, the alleviator of calamities, and calls out in anguish just once, remembering Śrī Kṛṣṇa. And in response to that cry, the infinitely merciful Śrī Hari removes all that human being’s suffering, whereupon he is delivered from his mother’s womb. Then, however, he becomes bewildered by the insignificant, illusory dazzle of Māyā’s world. It is then that the ignorant human embraces the threefold miseries due to his own misfortune and begin to be burnt by them.
Day after day passes. No one can check the march of time. As infinite clouds in the blue sky can be dispersed by powerful winds while one has no awareness of what is happening, the conditioned soul cannot appreciate the effects of time, which is supremely formidable. Thus, today, ignorant human society thinks fleeting objects to be permanent and cultivates endless miseries by considering that which is actually sorrow to be the cause happiness. Thus they are disappointed in every right. Circling around impermanent objects, they are trapped in firm bondage at the feet of Mahā-māyā, the shadow that faces away from Śrī Kṛṣṇa, bewildering those who are averse to Him.
Therefore, today, seeing the misfortune of the world, which resembles the darkest night, Śrī Caitanya Maṭha’s humble harijana mendicants, who are aggrieved by the suffering of others, have made a massive arrangement to immortalize this society that is tortured by the great deprivation of śrī krṣṇa-kathā-kīrtana by feeding it the nectar of kṛṣṇa-kathā. They have invited the inhabitants of the world to save them from grāma-parikramā, or wandering the village of petty gross indulgences that constitutes the bewildered heart of the conditioned human, and to get them instead to perform parikramā of Śrī Gaura’s abode of transcendental pastimes, which are adored by liberated prsonalites. They do this to sever the bondage of māyā at its root and create, via strands of pure devotion, an eternal bond at Śrī Yogamāyā’s feet, which are the abodes of freedom from lamentation, fear, and death—for she turns us towards Kṛṣṇa and is the enchantress of all worlds, the embodiment of service to Kṛṣṇa, His svarūpa-śakti. The living entities are in the clutches of the disease of material existence. In order to rid them of this disease, they have arranged for medicine, which is in the form of hari-kathā issuing from the mouths of sādhus as they describe Kṛṣṇa’s wondrous pastimes. And they have arranged for śrī mahā-prasāda, which is nondifferent from Śrī Bhagavān. In response to this grand invitation, many respectable men, women, and children of all ages—some wealthy, some poor, some scholars, some fools—have come from all over India and are executing the performance of navadhā-bhakti described in Śrī Bhāgavata via Navadvīpa parikramā, starting on the 13th of Phālguna. After performing parikramā of Śrī Māyāpura Antara-dvīpa, the whorl of the eight-petalled lotus, under the guidance of devotees, on the 13th of Phālguna, a Sunday, thousands of surrendered pilgrims then performed parikramā of Sīmanta-dvīpa on the 14th of Phālguna, Monday. It was an unprecedented sight. At the break of dawn, Sūryadeva decorated the eastern sky with reddish hues, spreading his cascading rays on the order of the Lord and rose to one side of the sky. Just prior to that, during brahma-muhūrta, from the temple of Śrī Caitanya Maṭha, a sound from Vaikuṇṭha arose as if from the edge of the horizon and produced a divine mood in all hearts, kneading and churning them. An ever so beautiful harmony of mṛdaṅga, gongs, bells, and karatālas silenced all the sense-enjoyment-ruckus of the world. The saints began singing “Jīva jāgo jīva jāgo gôrācāñda bole” in a morning melody. Hearing that sound that rouses the sleeping heart, the pilgrims quickly completed their morning duties and assembled in the temple room with kṛṣṇa-kīrtana parade flags in their hands and then, like row upon row of marching ants, set out toward Sīmanta-dvīpa behind Paramahaṁsa Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura.
Sīmanta-dvīpa is situated to the north of Śrī Māyāpura’s Śrī Caitanya Maṭha. Crossing a narrow stream of the gently murmuring Suradhunī (Gaṅgā) that washes the northern edge of Antara-dvīpa, the pilgrims arrived in Sīmanta-dvīpa.
The pilgrims sat beneath an enormous fig tree and a tridaṇḍi-sannyāsī read from the text of Śrī Bhakti-ratnākara:
Here, one day, after hearing the glories of Vipralambha-vigraha Śrī Gaurasundara and Gaura’s associates sung from the five mouths of the lord of Kailāsa, Maheśvara, Pārvatī began to worship Śrī Śacīnandana. Satisfied with her worship, Śrī Gaurasundara appeared to Parvātī and told her that He would descend as Gaurasundara along with His associates and holy abode in the age of Kali to deliver all the jīvas. Then He disappeared and Pārvatī took the dust of Śrī Gaura’s feet from that place and applied it to the part in her hair. That is why this island’s name is Sīmanta-dvīpa [because sīmanta means “borderline”]. Its modern name is Śimūliyā.
Eventually the pilgrims arrived at the home of Śrīman Mahāprabhu’s maternal grandfather in Bilva-puṣkariṇī. 441 years ago, Navadvīpa’s greatest astrologer, Śrī Nīlāmbara Cakravartī Ṭhākura—Mahāprabhu’s maternal grandfather—resided in this village. That portion of Bilva-puṣkariṇī, or Bela-pukura, is now called Hāṭa-dāñgā.
After that, pilgrims arrived at the Śrī Madana-mohana temple. It is said in the Purāṇas and other scriptures that during Satya-yuga a brāhmaṇa named Divadāsa who had roamed all the holy places and become very much enchanted with the king of tīrthas, Puṣkara, once arrived in Śrī Navadvīpa. At night, in a dream, the brāhmaṇa came to know that Tīrtharāja Puṣkara dwells in this place along with all the tīrthas, in order to render everlasting service to the Lord of Lords, Śrī Gaurasundara. The Puṣkara tīrtha that exists near the city of Ājamī in Rājaputanā is but his temporary place of residence. All tīrthas have their permanent residences in Śrī Navadvīpa Dhāma. Because the brāhmaṇa Divadāsa had darśana of Puṣkara in this place, it came to be called Śrī Brāhmaṇa-puṣkara. The deteriorated form of this that people now know it by is Vāmana Paukhairā.
After that, the pilgrims performing parikramā of the Śrī Dhāma arrived at a charming spot to the north of that place called Śaraḍeñgā. Terrorized by a demon named Raktabāhu, the Śabaras and their families took shelter of Śrī Jagannātha-deva here. Śrī Jagannātha-deva’s deity presides here till this day in a dilapidated temple. After that, irrigating the desert-like hearts of the conditioned souls with the sound of kīrtana, the pilgrims returned to Śrī Caitanya Maṭha via the south-eastern edge of Vāmana-pukura village.
Śrī Dhāma Parikramā Prasaṅga |
Tomorrow at 8 o’clock in the morning, there are arrangements for the parikramā party to cross the Bhagīrathī and reach Kola-dvīpa. At this time, the Nadīyā District police superintendent, M.P.D. Keli Sahib will be present with many armed policemen and has expressed his wishes to oversee the parade through Kola-dvīpa and maintain the peace.
Today, the parikramā pilgrims will go through Madhya-dvīpa to have darśana of Nṛsiṁhadeva Pallī. Again via Madhya-dvīpa, they will return to Svānanda-sukhada Kuñja in Godruma. From 5 to 6 there will be kīrtana, from 6 to 6:30 āratrika, from 7 to 8 Tridaṇḍisvāmī Śrī Bhakti Hṛdaya Vana Mahārāja will speak, from 8 to 9 the editor of the Gauḍīya, Śrīyukta Sundarānanda Vidyāvinoda Mahāśaya will speak, and from 9 to 10 there will be hari-kīrtana again.
Mānavera Manuṣyatva |
“Humans’ Humanness”
Jambu, Plakṣa, Śālmalī, Kuśa, Krauñca, Śāka, and Puṣkara—of these seven islands of the Earth, Jambu-dvīpa is the greatest. Within that Jambu-dvīpa, the land of Bhārata-varṣa is the greatest. It is within this land of Bhārata that today we have obtained human birth. Āhā! What bounds are there to our fortune? We have a birth that even the demigods yearn for, a birth in which Śrī Bhagavān has given all the capability to take shelter of His lotus feet and obtain His service. If, O Bhagavān, even upon attaining this birth sought after by demigods, no anxiousness to attain Your lotus feet comes, then fie on our attainment of human birth. Śrīmad-Bhāgavatam says:
nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ
plavaṁ su-kalpaṁ guru-karṇadhāram
mayānukūlena nabhasvateritaṁ
pumān bhavābdhiṁ na taret sa ātma-hā
The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.
“Nara-tanu bhajanera mūla – The human body is basis of bhajana.” When one is in the body of a demigod, the egotisms associated with birth, opulence, erudition, and beauty are fullblown, so it is in one way impossible in those births to accept servitude to Bhagavān and dedicate one’s soul to that service. That is why even the demigods desire this human form, which is most suitable for the performance of hari-bhajana. After many, many births, one attains the human form of life, which is why it is referred to as rare. And even upon attaining the human form, to obtain a birth in which one is endowed with an inclination to the service of Bhagavān, which is conducive to hari-bhajana, is extremely rare. However, though it is very rare, when it is obtained by the grace of Bhagavān, then it is most convenient. But it is not as if the job is done once one achieves human birth. One must earn the qualification to perform hari-bhajana. That is why Bhāgavata is saying: “O human being, you have been given all necessary qualifications to serve Bhagavān. This body of yours is a fine and well-equipped boat to cross this ocean of material existence and attain the lotus feet of Bhagavān. “If it is a boat, then where is the captain?” you may ask. O mānava (human being), that too you have obtained. You think Bhagavān is not looking out for you at all! But that is not the case. Bhagavān has kept His merciful gaze trained upon you at each and every moment. Therefore, if, despite having the favourable winds of Bhagavān’s mercy, plus śrī guru as captain, and the boat of your human body, you do not have the goal of crossing over this ocean of material existence, then I will assume you are utterly crazy—you are suicidal. You are hurting yourself and hurting the world! Do you know what Śrī Bhagavān Gaurasundara has said? Gaurasundara has said:
“bhārata-bhūmite haila manuṣya janma jā’ra |
janma sārthaka kari’ kara para-upakāra ||”
If you neglect this order of Bhagavān, then though you bear the title of human being, you are nothing but a vicious animal. Helping others is what you have been ordered to do. If you want to help others you will first have to take care of yourself—first make your life worthwhile. You may ask, “Does that not involve a fair bit of selfishness?” Yes, you will have to be selfish. But there is a speciality to this selfishness. Viṣṇu is svārtha-gati, the objective of true selfishness. In other words, becoming inclined to the service of Viṣṇu is called true svārtha-paratā (selfishness). There is a saying in English: “Charity begins at home.” Though this is applicable to the material world in relation to material selfishness, in relation to the spiritual world, it becomes all the more true. If one does not offer one’s soul unto the lotus feet of Śrī Bhagavān, one cannot teach others to offer their souls. First one must become exemplary, then others can follow that example and become exemplary as well. This truth is elucidated in Śrī Caitanya-caritāmṛta in payār metre, in extremely simple language:
“āpani ācari’ dharma jīvere śikhāya |
āpani nā kaile dharma śikhāna nā jāya ||
‘ācāra’ ‘pracāra’ nāmera kara dui kārya |
tumi sarva-guru, tumi jagatera ārya ||”
Therefore, if you do not engage in practice yourself—in other words, if you do not offer yourself at the lotus feet of Bhagavān and become engaged in His service, then you have been injurious to your soul. Why? Because the jīvātmā, your soul, is Bhagavān’s eternal servant. Service to Bhagavān is its natural, spontaneous dharma. Acting against that spontaneous or inborn dharma is called prākṛta-sahajiyā-vāda, or ātma-hanana-vāda [“self-killing doctrine”]. Transcendental sahaja-dharma [spontaneous function] is service to Bhagavān. In other words, as long as the human being does not spend every minute of every day engaged in the supreme ahiṁsā (non-violent) dharma of service to Bhagavān, then he cannot be delivered from violent, injurious tendencies. The general conception the world has about ahiṁsā is that if we manage not to kill a few insects or spiders or stop ourselves from picking a few leaves from a tree, then we are following ahiṁsā-dharma. One cannot help but laugh especially when looking at the dealings of those who oppose the Vedas. It is as if they want to lighten God’s workload by feeding a few ants or outdo God in His Godliness. They have to walk with a fan to blow the insects out of the way so they don’t step on them, but how will they understand that millions and millions of creatures are dying just by the impact of the fan? Who can say how many thousands and thousands of living entities are created, live, and are annihilated just in every inhalation and exhalation of a human being? Many say that by not eating fish or red meat and eating only vegetables, grains, and dairy one will be free from the burden of violence against other living entities. But that is not the fact of the matter. Greens and vegetables also have life. That is why until man becomes surrendered at the lotus feet of Śrī Bhagavān and engages in His service, he cannot become a traverser of the higher path that is beyond sin and piety. Only human beings who are keen on serving Bhagavān earn the capacity to help others. Then again, in the current age, a great predicament has developed in regard to helping others. Nowadays, efforts to alleviate the temporary scarcities of body and mind that are afflicting living entities is called “paropakāra – helping others”. But śāstra does not accept that. Śāstra says: “The greatest help one can offer a living entity is to fully alleviate that lacking that has afflicted them for eternity—their aversion to Bhagavā—and to then reestablish them in the functions of their eternal constitution.” Another name for such welfare work is niḥśreyasa, or parama-maṅgala (supreme auspiciousness). The jīva should establish himself in the performance of bhagavad-bhajana and engage others in bhagavad-bhajana. This is the order of Bhagavān to him. And if he neglects this order, then he inflicts injury upon himself and others. Therefore, O mānava, contemplate this statement of the Upaniṣads:
uttiṣṭhata jāgrata prāpya varān nibodhata |
kṣurasya dhārā niśitā duratyayā
durgaṁ pathas tat kavayo vadanti ||
“Arise, awake, and learn by approaching the excellent ones, for that path is sharp, impassable, and hard to traverse, say the wise who have mastered the Vedas.”
Do you still have time to lay sleeping in the lap of the ogress of Māyā? No. There is no point in sleeping more. Rise up, man. Become enlightened to your true identity. Śrī Bhagavān, the viṣaya-vigraha (object of all loving devotion), has adopted the mood of the āśraya (the agent of loving devotion) and is standing at your door in the form of śrī guru. Hear this, he is singing to you to wake you from your sleep of illusion:
“jīva jāgo, jīva jāgo, gorācāñda bole |
koto nidrā jāo māyā-piśācīra kole ||
bhajibo boliyā ese saṁsāra bhitare |
bhuliyā rahile tumi avidyāra bhare ||
tomāre laite āmi hainu avatāra |
āmi binā bandhu āra ke āche tomāra ||
enechi auṣadhi māyā nāśibāra lāgi |
harināma mahāmantra lao tumi māgi’ ||”
Go, mānava, quickly take shelter at the lotus feet of a bona fide guru. Obtain divine knowledge from śrī gurudeva and become blessed. But know that the path of dharma is extremely sharp, like the edge of a sword. It is very difficult to traverse this path. If one strays even slightly this way or that from one’s commitment to following śrī gurudeva’s guidance, then all is ruined. There will be no more protection. If one becomes śrī gurudeva’s follower and proceeds, then there will be no obstacles. One will not even notice the difficulty of the path. One will very easily be able to reach one’s destination. So why more, mānava? Petty village pleasures you have had plenty of in many previous lifetimes. Do not let this life pass without dedicating it to the worship of Hari. You may say, “My desire for the objects of the senses is still strong. I will start performing hari-bhajana when I have fulfilled my desires.” But, mānava, do you not know that if you put ghee into the fire, the fire will just grow? Trying to give up material enjoyment by enjoying is pointless. Either you will become excessively indulgent, or else, by renouncing desires prematurely, you will keep the path of your progress perpetually filled with thorns. Mānava, are you becoming hopeless because you were born in the age of Kali? No, no, why be hopeless? This Kali is the Śveta-varāha-kalpa Kali. The fullest form of Godhead, Vrajendra-nandana Himself has incarnated in this age of Kali with His associates and abode and led the most magnanimous pastimes of bestowing divine love for Kṛṣṇa in a way that has not been offered since time immemorial. Mānava, take shelter of the fearless lotus feet of Gaurahari, who bestows fearlessness. Taking shelter at the feet of Śrī Gaura is to be the defining characteristic of your being a human.
Nānā Kathā |
Bengali Achievements:
Śrīmān Bāṁśarī Mukhopādhyāya, a 19-year-old student and the best athlete and accomplished explorer in India, has won 205 cups and shields in the last three years. The value of all these cups and shields is 1 lakh 22 thousand rupees. Mr. Mukhopādhyāya has incurred severe injuries in the course of his athletic pursuits and is currently undergoing treatment under the care of a doctor.
Calcutta Society:
Under the presidency of Śrī Bābu Sundarī Mohana Dāsa at Vidyāsāgara Square, a meeting was held regarding the foreign clothing boycott. The speakers urged everyone to participate in the boycott movement to make it successful.
Procession:
This same day, in the evening, a grand procession set out from the offices of the Bengali Regional National Committee. The procession passed through various streets of central Calcutta and culminated at the Wellington Square meeting.
Magic Lantern Presentation at the Square:
Last Saturday, speeches were given at the following locations to the accompaniment of lantern slides: (1) Preparatory High School, Italy Road, (2) Āhirī Ṭolā Sarasvatī Samiti’s sports grounds, (3) No. 50/2 Christopher Road, and (4) Lāla-bihārī Ṭhākura Park.
Yesterday, Sunday, a massive assembly was held at Chetla Park under the chairmanship of Śrī Jatindranātha Brahma. Śrī J.M. Sen Gupta, Maulvi Jalaluddin Hossaini, Dr. Pratāpa Candra Guha Rāya, and several others addressed the gathering.
Bhukailash Rajbari:
Yesterday, there was also a well-organized meeting at Bhukailash Rajbari.
Magic lantern speeches:
Speeches accompanied by magic lantern slideshows were organized at 4 Ramkamal Mukherjee Street and Manik-tala Simla Vyāma Samiti. At each location, there was a veritable forest of people in attendance.
Thorny Bushes:
In Medinipur district, especially in areas like Sabang, Pingla, Narayangarh, etc., various species of thorny bushes, like kanakula and pālakula, are growing along the roads maintained by the district board or local boards, and making them impassable for humans. The Medinipur district engineer has advised that the roots of the thorn bushes be dug out, going down one foot, and be disposed of. The expense of doing this would be so high that it is practically impossible to implement such a plan. Besides, if there is a tiny bit of root left anywhere, the bush can grow back. If anyone knows a way to destroy all these thorny bushes at a low cost, please write for publication in Dainika Nadīyā Prakāśa. It will be beneficial for the public.
Conspiracy Case in Kachar:
Hailakandi Police Inspector, Śrīyukta Vipina-bihārī dāsa has filed a case of robbery and conspiracy. It is associated with the robbery and conspiracy case in Deoghar. In this case, individuals like Upendra Dhar, Sushil Ranjan Basu, Purnachandra Nath, Nripendra Nath Bhaumik, Jitendra Nath Purkayastha, Ramrup Tewari, Lalprasad Nath Mazumdar, Sarojkumar Bannerjee, and Sanat Kumar Dutt have been charged for various categories of offenses. They have engaged in various activities from 1923 to 1927 that are the subject of the charges of this case.
Subinspector Phukan has told the Hailakandi subdivision magistrate that Praphulla has revealed many details of Sushil and Upendra’s crimes to Kachar’s deputy commissioner. The language used is vague. The Tripura kingdom’s S.P. Śrīyukta Yogesh Chandra Datta’s son is Sanatkumar. Sanat’s father is to vouch for his son’s character and two and a half thousand rupees have been taken to secure Sanat’s bail. This past February 27, a charge sheet was supposed to have been filed in Hailakandi regarding the incident.
The Ārya Samājī nagara-kīrtana and annual parade in the Kingdom of Baroda was set for this past Friday, Saturday, and Sunday. The Baroda district magistrate has presented obstacles to the activities of these people. In response to this, both Hindus in general and the Ārya Samājis have expressed some dissatisfaction.
The defamation case Śrīyukta Narendranātha Sena filed in the name of Barisole Hitaiśī [“Well-wisher of Barisole”] has been withdrawn upon reaching a compromise.
This past week, a general meeting was held in Pune city regarding the boycott of foreign goods. Mr. Tulipule presided over the Congress Committee in that meeting.
In the matter of the former Maharajah of Indore’s marriage to Miss Miller, a vote was taken in an assembly of dissidents with 25 people against and 3 in favor. Maharaja Tukoji was informed about this in Bangalore.
Efforts are being taken to boycott foreign clothing in various places. In Kolkata, there were magical lantern slideshow demonstrations at three different locations.
In Ṭālā [a neighbourhood of Calcutta], Śrīyukta Subhash Chandra Bose appealed to an audience to boycott foreign clothes and make selfless, voluntary endeavours in this regard.
Professor Dr. Amulyaratna Chakraborty, a teacher at Calcutta’s Medical College, has moved from his home at 108 Cornwallis Street to a new building at No. 1 Fariapukur Street. He has personally built this house.
In Jodabagan, the renowned landowner Charushila Dasi, on the occasion of her only son’s marriage, has donated around 300 sets of clothing to the poor.
Pāraghāṭā (Ferry Terminal) |
A local individual forwarded a letter dated the 26th of February that conveyed the same information as contained in yesterday’s report in Nadīyā Prakāśa regarding the ferries. The existing ferry ghat arrangements to get from Nabdwip Ghat, or Swarupganj, to Hulor Ghat or Śrī Māyāpura Prācīna Navadvīpa, are rather awful. The main reason for this is the indifference of the lessees. We hope that a thorough investigation will be conducted soon regarding the lapses the lessees have made in their duties and hope too that appropriate measures will be taken. The ferry from Hulor Ghat or Śrī Māyāpura Prācīna Navadvīpa to the city [Navadvīpa town] is unjustifiably delayed most of the time. The transfer of the ferry ghat to more competent lessees is desirable. This will be especially beneficial for travelers. The lessees’ laziness and lack of management often results in carts of goods waiting pointlessly for long periods of time, along with pilgrims. We hear that the ghat lessees’ don’t lift an eyebrow about that either.