śrī śrī guru-gaurāṅgau jayataḥ |
29th Phālguna, Tuesday—1334 |
[March 12, 1928]
What Recourse Now?
Somewhere in the world there is famine, somewhere epidemics, some places devastating fires, elsewhere sudden deaths, grisly murders—every column of the newspapers is being filled with so much news of such calamities. It never ends. We want peace for ourselves and peace for others. And we even make some efforts to that end. But how much do we actually manage to do? The havoc is far from decreasing; it just increases day by day. What do we do now? Suppose we feed ten or twenty people, treated twenty or so patients, try to alleviate a few bouts of misery. But what did that do? The fire of chaos that burns viciously upon the chest of the world cannot possibly be quelled by the feeble efforts of even millions and millions of people like us. If a fire breaks out far from any human settlement, it is not as if two or four fire brigades are going to show up there. Maybe if a cloud forms from water vapor from the ocean and is driven by the wind and by chance arrives in the sky above that forest fire—and not just any cloud at any stage, but a cloud that is just about to rain—and indeed does rain, then that fire may be extinguished. Likewise, the fire of unrest in this world is not about to be extinguished unless there is a downpour of causeless mercy from Śrī Bhagavān’s beloved Indra-esque śrī gurudeva, who is the condensation of Bhagavān’s compassion that rises like vapor from the ocean of Bhagavān’s infinite benefactory virtues for the express purpose of delivering people afflicted by the forest fire of material existence. Aversion to Bhagavān is the root of all unrest in the world. As long as every last human being in the world does not relinquish his or her aversion to Bhagavān and engage in bhagavad-bhajana at every moment under the guidance of a bona fide guru, there will be no auspiciousness for mankind. If one person serves Bhagavān, another fifty are inspired to serve by his example. In this way, when each and every person in the world will be engaged in the service of the one master of the world, Jagannātha, then a veritable fair of delight will open up. All distress will be dispelled.
Though resorting to mundane means may somewhat dispel the chaos for a time, the only way to do away with it for all time is to take shelter at the lotus feet of the bhaktas and Bhagavān, who are the abodes of all peace. There used to be a form of punishment that entailed holding the accused underwater. When the offender really started flailing about in desperation, then the punisher would raise him out of the water for a moment to let him catch a breath. The person would feel like he was safe for a moment and take a breath. But alas, I figure that what he would not understand or would not want to understand is that he had been given a break only to be again pushed under the water and held there the very next moment. Our efforts for respite amid infinite disturbance are also like this. We forget that the result of the temporary alleviation of suffering will invoke even more gruesome suffering; we think the temporary alleviation of suffering is happiness. Therefore, we should abandon our hopes for momentary happiness and peace and not delay a moment longer that by which we can take refuge of eternal happiness and peace. We must be ready and present for that. Life is fleeting—it is there and then it isn’t.
ataeva māyā moha chāḍi buddhimān |
nitya-tattva kṛṣṇa-bhakti karuna sandhāna ||
Śrī Śrī Navadvīpa
Dhāma Pracāriṇī Sabhā
Thirty-fourth Annual Conference
(continued from last issue)
After this, Śrīpāda Aprākṛta Bhakti Sāraṅga Gosvāmī Prabhu said, “The manner in which Miśrika Ṭhākura Sahib Śrīyuta Ṭikam Siṁjī received Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja in Naimiṣāraṇya-kṣetra, on the occasion of Śrī Śrī Gaura-Vinoda-Vilāsa-jī’s śrī vigraha installation at Śrī Paramahaṁsa Maṭha, and orchestrated the festivities with such heartfelt attention was truly unprecendented, inconceivably so. So many thousands of people were shouting the jaya-dhvani of Guru-Gaurāṅga-Vinoda-Vilāsa-jī in unison that the dense sound seemed to rend apart the sky. There was a huge nagara-saṅkīrtana procession. There was a huge gathering. Several thousand men and women were fed sumptous mahāprasāda of four rasa varieties. Countless people were showering flowers to bid Śrīla Prabhupada farewell. All the way from Śrī Paramahaṁsa Maṭha to the Nimasāra station, he [Ṭikamjī showered the whole road with siki, āni, and payasā coins, encouraging everyone, rich or poor, to chant the names of Hari. He arranged for an indescribable farewell at the station, offered flowers, garlands, and arghya, and arranged for repeated ceremonial gunshots to be fired.” How Śrīyuta Ṭhākura Sahib Ṭikam Siṁjī Mahāśaya, the main organizer of the festivities, had expressed his enthusiasm to serve Hari, Guru, and Vaiṣṇavas was thus described in detail and heartfelt gratitude extended to him on behalf of Śrī Śrī Navadvīpa Dhāma Pracāriṇī Sabhā.
After this, Śrīpāda Bhakti Sāraṅga Gosvāmi-prabhu extended the gratitude of Śrī Śrī Navadvīpa Dhāma Pracāriṇī Sabhā to the famous Ṭhākura Sāhib of Gijāgaḍa, Śrīyuta Kuśala Siṁjī Mahāśaya for his eagerness to hear Śrīman Mahāprabhu’s kathā during Śrīla Prabhupāda’s stay in Jaipur. After this, Śrīpāda Bhakti Sāraṅga Gosvāmi-prabhu described the earnest service inclination of several other dedicated individuals. Their names were Śrīyuta Hari Prasāda Banerjee, Śrīyuta Indra-nārāyaṇa Candra, and Śrīyuta Dīna-nātha Garāi. He conveyed to them the gratitude of the Śrī Dhāma Pracāriṇī Sabhā. Śrīpāda Bhāratī Mahārāja described the profuse assistance given by several other enthusiastic devotees in preaching śuddha-bhakti and extended to them the thanks of the sabhā. Their names were Śrīyuta Upendra Nātha Maṇḍala, Śrīyuta Virāja Mohana De, Śrīyuta Ramānātha Gosvāmī, Śrīyuta Harendra Nātha Cakravartī, and Śrīyuta Kṛṣṇacandra Adhikārī, etc. Of these individuals, Śrīyuta Virāja Mohana De Mahāśaya, owner of the Dhaka Manomohana Press, bore the entire expense of printing Bhajana-rahasya and several other books, thereby earning the gratitude of the whole Vaiṣṇava world. After this, Tridaṇḍipāda Śrīmad Bhakti Viveka Bhāratī Mahārāja, his voice choked with devotion, glorified as best he could the reservoir of transcendental qualities, Paṇḍita Śrīpāda Aprākṛta Bhakti Sāraṅga Gosvāmī Prabhu, who is like Nityānanda. He said, “He who is always singing (doing kīrtana of) the sāra, or essence (śrī kṛṣṇa-kathā, the subject of all Vedas and Vedānta), is, in the language of Śrīmad-Bhāgavatam, Sāraṅga; and he who is the svāmī (capable of conquering) the go (senses) is gosvāmī; the person I have been ordered to glorify today is truly Sāraṅga Gosvāmī. And he is a transcendental entity (aprākṛta-vastu). How can I glorify him with my material senses? My only ambition is that he mercifully gives me a place near his feet.”
Śrīpāda Ananta Vāsudeva Brahmacārī Vidyābhūṣaṇa B.A. Mahāśaya profusely glorified the services of Calcutta resident Śrīyuta Śyāma-caraṇa Adhikārī, conveying heartfelt gratitude on behalf of the Śrī Dhāma Pracāriṇī Sabhā. Tridaṇḍisvāmī Śrīmad Bhakti Pradīpa Tīrtha Mahārāja conveyed the endless gratitude of the sabhā to Śrīyuta Avidyā-haraṇa Dāsādhikārī Mahāśaya, having described his considerable financial assistance and encouragement in building the Avidyā-haraṇa Parā-vidyāpīṭha [the temple room hall at Śrī Caitanya Maṭha]. After this Śrīpāda Sundarānanda Vidyāvinoda B.A. Mahāśaya gave some description of the forever memorable services rendered by the greatly pious Calcutta resident, Śrīyuta Madana-mohana Dāsādhikarī Bhakti-madhukara Mahāśaya, and said, “The beautiful temple dome with twenty-nine spires captivating our eyes today at Śrī Caitanya Maṭha is the representation of the heartfelt service of this exalted soul. It is almost needless formality to extend the sabhā’s thanks to him for this.” Śrīpāda Sundarānanda Prabhu then went on to describe the supreme enthusiasm of Śrīyūta Yatīndranātha Ghoṣa B.A. Mahāśaya in preaching śuddha-bhakti and lending various kinds of support by body, mind, and words, and extended to him the heartfelt gratitude of the sabhā. After this, Ācāryatrika Śrīpāda Kuñjabihārī Vidyābhūṣaṇa Prabhu said, “Kanpur resident Śrīyuta Amūlyacaraṇa Sarakāra Kaisārī Hinda Mahāśaya has offered indescribable assistance in preaching in Kanpur and the northwestern region, and even though he is living in a far-off foreign country, the enthusiasm and efforts he has demonstrated in the service of Hari, Guru, and Vaiṣṇavas are truly invaluable. The Śrī Dhāma Pracāriṇī Sabhā is extending its heartfelt gratitude to him.” Śrīpāda Ācāryatrika Prabhu extended the gratitude of Śrī Navadvīpa Dhāma Pracāriṇī Sabhā to Nadīyā District Police Superintendent Mr. P.D. Keli Mahodaya for the assistance he offered the pure Vaiṣṇavas in their service to the Dhāma by providing a large police escort and being personally present to oversee the pilgrims’ passage through Koladvipa (current Navadvīpa town) during Śrī Dhāma Parikramā. Śrī Vinoda-bihārī Brahmacārī extended the thanks of the Śrī Dhāma Pracāriṇī Sabha to retired engineer parama-bhāgavata Śrīyuta Manmatha Nātha Mitra Mahāśaya for the achievements he has demonstrated through his tireless efforts and wholehearted engagement in building Śrī Caitanya Maṭha, Śrī Puruṣottama Maṭha and other maṭhas and temples in the sacred dhāmas of Viṣṇu and the Vaiṣṇavas. Śrīyuta Atīndriya Dāsādhikārī Bhakti-guṇākara Mahāśaya described the special eagerness and assistance offered by Dumur Kundā resident Śrīyūta Ramānātha Rāya Mahāśaya in preaching śuddha-bhakti and extended the gratitude of the Śrī Dhāma Pracāriṇī Sabhā to him. Tridaṇḍipāda Śrīmad Bhakti Sarvasva Giri Mahārāja described, one by one, the names of all the exalted individuals in Orissa, especially in Puri and Cuttack, who are demonstrating special cooperation in spreading the message of śuddha-bhakti-dharma as propagated by Śrīman Mahāprabhu. He extended to them the gratitude of Śrī Śrī Navadvīpa Dhāma Pracāriṇī Sabhā. Among them, in Cuttack, is (1) Madhupur Gaḍa’s Rāja Bāhādura. He is making special efforts both personally and through his employees to preach śuddha-bhakti. (2) Śrīyūta Śaraccandra Mukherjee; he is offering special assistance in establishing the deities at Saccidānanda Maṭha. (3) Cuttack city’s municipal chairman Parama-bhāgavata Diwan Bahadura Śrīyūta Śrī Kṛṣṇa Mahāpātra MLC. Mahāśaya; he has lent profuse assistance in preaching śuddha-bhakti throughout all of Orissa. Others are (4) Śrīyūta Dāśarathi Paṭṭanāyaka, (5) Śrīyūta Rādhāmohana Paṭṭanāyaka Sub-deputy Collector, and (6) Śrīyuta Subodha Candra Hājarā, public sector. (7) Attorney Śrīyūta Madana-mohana Paṭṭanāyaka is offering special assistance in distributing Harināma Cintāmaṇi, Kalyāṇa Kalpataru, and other books in the Utkala language. Śrīpāda Aprākṛṭa Bhakti Sāraṅga Gosvāmi Prabhu described the enthusiasm and eagerness demonstrated by Kochbihar’s Mahārāṇī Śrīmatī Indirā Devī in listening to Śrīmad-Bhāgavata-kathā from the mouths of pure devotees and extended, on behalf of Śrī Dhāma Pracāriṇī Sabhā, heartfelt gratitude to her. After that, he related the accumulation of profuse bhaktyunmukhī-sukṛti by the two brothers and residents of Calcutta’s Joḍābāgāna—Parama-bhāgavata Śrīyūta Bipina Bihārī Mitra Vidyābhūṣaṇa and Śrīyuta Pulina Biharī Mitra. They have shouldered the extensive costs of building the beautiful two-storey siṁha-dvāra gate at the entrance of the Śrī Dhāma Māyāpura Yogapīṭha temple. Śrīpāda Aprākṛṭa Bhakti Sāraṅga Gosvāmi Prabhu extended the gratitude of the Śrī Śrī Navadvīpa Dhāma Pracāriṇī Sabhā to them. The sabhā also extended its gratitude to Śrīyūta Kiśorī Mohana Pāla B.L. Mahāśaya for the enthusiasm he has shown in preaching śuddha-bhakti. Śrīyūta Yatīndra Nātha Ghoṣa B.A. Mahāśaya described the heartfelt faith and sympathy demonstrated toward the preachers of śuddha-bhakti by Śrīyūta Harendra Nātha Dāsa and Śrīyūta Vraja Lāla Ghoṣa Mahāśaya and the assistance they offered in preaching Śrīman Mahāprabhu’s message in this region during the preaching in Khulna Bazar and extended the Śrī Dhāma Pracāriṇī Sabhā’s thanks to them. Tridaṇḍipāda Śrīmad Bhakti Svarūpa Purī Mahārāja described the services of Junar resident, Śrīyūta Harinātha Mallika and Śrīyūta Mādhavendra Dāsādhikarī and extended the sabhā’s thanks to them. Śrīpāda Ananta Vāsudeva Brahmacārī Vidyābhūṣaṇa B.A. Mahāśaya described the accomplishments demonstrated by (1) Paṇḍita Śrīyūta Nandalāla Rāya Kāvya-tīrtha Vidyāsāgara B.A. Mahāśaya in editing Harināmāmṛta Vyākaraṇa and teaching at the Parā-vidyāpīṭha, and (2) the service efforts the associate editor of Dainika Nadiyā Prakāśa, Śrīyūta Kiśorī Mohana Dāsādhikārī Sāhitya-bhūṣaṇa Purāṇa-ratna Mahāśaya, has demonstrated through his poetry and essays. He praised both of these individuals profusely and thanked them on behalf of the Śrī Śrī Navadvīpa Dhāma Pracāriṇī Sabhā. Tridaṇḍisvāmī Śrīpāda Bhakti Hṛdaya Vana Mahārāja described the eagerness and assistance in preaching śuddha-bhakti demonstrated by Barisole’s renowned justice worker Śrīyūta Kṣetra Mohana Gāñgulī, Deputy Superintendent Śrīyūta Akṣaya Kumāra Gupta, and Delhi resident Śrīyūta Kṛṣṇacandra Bandyopādhyāya Mahāśaya, and extended to them the sabhā’s heartfelt gratitude. Afterwards, Tridaṇḍisvāmī Śrīpāda Bhakti Sarvasva Giri Mahārāja, his voice choked with devotion amid jaya-dhvani of Śrī Śrī Guru-Gaurāṅga Gāndharvikā Giridhārī, delivered some glorification of one of the Śrī Śrī Viśva Vaiṣṇava Rāja Sabhā’s preachers, Tridaṇḍibhikṣu Śrī Śrīmad Bhakti Viveka Bhāratī Mahārāja for his oratory excellence. In the end, Śrīpāda Bhakti Sāraṅga Gosvāmi-prabhu gave some introduction to the exemplary guru-sevā rendered by one of the Śrī Śrī Viśva Vaiṣṇava Rāja Sabhā’s preachers, Tridaṇḍipāda Śrīmad Bhakti Prakāśa Āraṇya Mahārāja, and then described the one-pointed conviction in service shown by two sevakas of Śrī Caitanya Maṭha, Śrī Devakīnandana Brahmacārī and Śrīpāda Paramānanda Brahmacārī Vidyāratna Sampradāya Vaibhavācārya Mahāśaya, explaining how they have become recipients of śrī gurudeva’s boundless mercy for demonstrating profuse service efforts to restore the sevā of Dvija Vāṇīnātha’s Śrī Śrī Gaura-Gadādhara deities in Campahaṭṭa and build a new temple there. For this, he extended the Śrī Dhāma Pracāriṇī Sabhā’s gratitude to them both.
(to be continued)
Śrī Caitanya’s Birthplace
In the Phālguna 21st issue of the Dainika Ānanda-bazar Patrikā, the arguments and doubts of someone who wrote in to them have been published. “Saṁśayātmā vinaśyati.” “Tarkāpratiṣṭhānāt, acintya khalu ye bhāvā na tāṁs tarkeṇa yojayet – Since mundane arguments cannot touch transcendental subject matters, one should not try to understand transcendental subjects through mundane arguments.” To trangress this conception which is line with sādhu and śāstra is the purpose and venture of the letter-writer. Therefore, it is necessary to investigate the previous history of the individuals who are questioning the authenticity Śrī Caitanya-deva’s birthplace. We first need to consider what agitation is driving them to present doubts and arguments about this. If this birthplace is decidedly established, is their purpose to attack the dharma preached by Caitanya Deva? Or do they have some favourable intention?
General Gordan Sahib used to say, “When I read the history of China, I immerse myself in the Chinese way of thinking, like I am a Chinese person reading the history of China.” If someone were to engage in determining the geographical location of where Śrī Caitanya Deva’s birthplace was, they would only be able to arrive at the truth of the matter if they followed the example of this caliber of openhearted people. Otherwise, if initiated in the dharma of envy, whatever efforts they would engage you or themselves in, in servitude to lust, anger, greed, delusion, arrogance, etc., they would, on the pretext of historical fact, attempt to establish the adhokṣaja-vastu (sensorially inaccessible object) in the opposite of such transcendence. There are those who consider Śrī Bhagavān Caitanya Deva to be something fit for their enjoyment. They see Caitanya Deva’s place of birth and the determination of it to be commodities for their sense gratification. Their research in determining its location is based on jealousy and hatred, and their susceptibility to ulterior motives robs them of their ability to see the truth. Our apprehension is that the great mishap this argumentative party is invoking due to their being driven by all these proclivities will drive them to engage in something other than the service of Hari. If the same mundane current of thought that is applied to determining the place Buddha-deva’s birth, the place of Kṛttivāsa’s birth, or Rāma Mohana Rāya’s place of birth, etc., becomes more and more pronounced, do they not fear the offense that will arise toward the feet of Śrī Caitanya Deva?
We have heard that those who make offenses to the Dhāma consider the Dhāma a platform for their enjoyment. That is what causes their offenses to the Dhāma. That cannot lead to the determination of the truth. Those who have studied the first verse of Śrīmad-Bhāgavatam know that no fallacious logic can be invented in meditation on the Absolute Truth, and because the Absolute Truth’s relationship with the Dhāma is such that the two are identical to each other, no illusory kuhaka (deceit) can swallow them. Seeing Śrī Caitanya Deva as covered by such trickery, thinking of His dhāma as appearing in the mundane time continuum of karma and jñāna heroism, and attempting to establish that eternal reality, or vastu, which is characterized by a form of Absolute Truth, within the framework of temporary, material speculations is something that is entirely consumed by kuhaka. Therefore, though these mentally conjured and driven tasks of investigation may suit those who are inimical to Viṣṇu and the Vaiṣṇavas, no devotee of Bhagavān engages in such pursuits. An investigation that is meant to satisfy the malice of certain individuals, or is conducted with the express purpose of attacking certain individuals and poses as genuine literature that is attempting to evaluate something beyond the purview of mundane literature while harmfully implicating simple passersby, can never be honored.
Received Lette
Honorable editor of Nadīyā Prakāśa!
Nowadays, I am hearing that many have made a big stir about determining the place of Śrī Caitanya Deva’s birthplace. But what I want to ask is who will be doing the determining? The way I see it, if Svayaṁ Bhagavān Caitanya Deva’s appearance place is determined the way we determine the home plots of Rāmās and Śyāmās like us, and if a handful of Rāmās and Śyāmās like us are the judges of this, then there is really nothing else to say. For quite a while now I have been seeing that whether or not a certain group of people actually hold an assembly—God knows—but nonetheless the announcement will appear in big tall letters in the newspaper, reading: “Today there was an assembly in such and such place and it was decided in the assembly that Gaurāṅga’s birthplace is in Rāmacandrapura at the present site of the Kāñkuḍa Māṭha (Kāñkuḍa field)!” It as if holding an assembly is the new popular game for kids! There was no assembly, nothing happened, and suddenly it comes out in the newspaper: “There was an assembly.” By the grace of the English government, there is no scarcity of printing presses. Whatever you can write with two strokes of a pen is sufficient. It makes me think of when I was a boy and we used to hold assemblies all the time in the school’s debating club. One of us would be the chairman, some of us would be speakers and the rest would form the audience, but none of the topics we discussed were relevant or made sense. It makes me laugh to think about now. All these assemblies seem like those games. My questions are: Who will be the chairman of the assembly that decides where Śrī Caitanya’s birthplace is? Who will decide if he is qualified? Who will be entrusted with electing the chairman, with making sure he is not just speculator who is inimical to Caitanya? Who are the panel members of the assembly? What qualifications do they have for this task? We see in nyāya-śāstra that if we want to arrive at a conclusion on a subject, we have to avail ourselves of viṣaya (the subject), saṁśaya (the doubt), saṅgati (reconciliation), pūrvapakṣa (opposition), and siddhānta (conclusion)—this fivefold paths of logic. Otherwise, none of the views of those who tread nefarious paths to reach conclusions will be accepted in civilized society as having any value. Those who will be judges of the proposed issue, do they know about these five aspects of nyāya? Are they unbiased or not?
We know that no new assembly can be created to discuss Śrī Caitanya. The Śrī Śrī Viśva Vaiṣṇava Rāja Sabhā manifested by Svarūpa and Rūpa, the beloved associates of Śrī Śrīman Mahāprabhu, is eternally present to discuss the topics of Śrī Caitanya. The only chairman of that assembly is Svayaṁ Bhagavān Abhinna Vrajendra-nandana Śrī Gaurasundara, and the members are the followers of Svarūpa and Rūpa throughout all universes. No one except those paid in envy will accept the words of the antagonists who do not follow this Viśva Vaiṣṇava Rāja Sabhā and want to convene new assemblies. The chairman in a discussion about Śrī Caitanya cannot be a business-minded conditioned soul who is greedy for sense objects. There are perimeters for the qualifications of the attendees of that assembly as well. Those who are absorbed day and night in thoughts other than Kṛṣṇa, who are reward-seeking karmīs or suicidical jñānīs— on the strength of what reasoning can they even imagine determining the site of Caitanya’s birth? This I cannot understand.
We were under the impression that everyone had accepted the path of the mahājanas regarding the determination of Śrī Caitanya Deva’s birthplace and were worry-free. But later we saw several people began saying that Koladvīpa, present-day Navadvīpa town, or the so-called Māyāpura, is Mahāprabhu’s birthplace! Sometime later a rumour started spreading that the Kā̃kuḍa field of Rāmacandrapura is Māyāpura! The average fool forgets everything they know as soon as they see something in print. You can print whatever rubbish you want on a piece of paper and show them: “Look, this here is Mahāprabhu’s birthplace. Give me money!” There is no counting how many different ways there are to get money from foolish people popping up every day. O Mahāprabhu! O Nityānanda! How long will it take to clear away all these misguided efforts of these dhāmāparādhīs? How long will we have to tolerate this irritation, Lord! Mahāprabhu’s eternal associate, nitya-līlā-praviṣṭa Śrī Śrīmad Bhaktivinoda Ṭhākura Mahāśaya, Vaiṣṇava Sārvabhauma Śrī Śrī Jagannātha Dāsa Bābājī Mahārāja, Śrī Śrī Paramahaṁsa Bābājī Mahārāja and other perfected souls saw with their transcendental eyes and designated the site of Mahāprabhu’s birth with irrefutable historical and geographical evidence. Today it seems like some so-called servants of Śrī Caitanya who are actually opposed to Him and are just greedy for sense gratification want to say that the conclusion of these exalted personalities was false. Who has earned the qualification to reveal the Dhāma? Who has obtained transcendental vision? Will it not occur to these jealous competitors even once what a fearsome result will come of trying to measure a transcendental reality with mundane intelligence? Even now it is good to be cautious. There is still time. There is a limit to aparādha. The eternally manifest reality is never unmanifest. One need not be so industrious in revealing it.
andhībhūt cakṣu jā’ra viṣaya dhūlite |
kemone se para-tattva pāibe dekhite ||
That is all for today! Later I will communicate about other topics. All I request is that you not neglect these topics, but discuss them somewhat. —iti.
Śrī Prativādī Bhayaṅkara |
Śrī Kuliyā Navadvīpa
Śrī Māyāpura Pūrṇa Candrodaya
(continued from previous issue)
Every night Mahāprabhu began to bar the doors of Śrīvāsa Paṇḍita’s house and incessantly relish the bliss of kīrtana with His associates and expansions. The pāṣaṇḍas (miscreants) were not eligibile for entrance, so they engaged in many efforts to insult Śrīvāsa Paṇḍita. A so-called brāhmaṇa named Gopāla Cāpāla placed articles for the worship of Devī, including a pot of liquor, at Śrīvāsa’s doorstep. For that offense to a Vaiṣṇava, he developed leprosy. Tormented by intolerable pain, he sought Mahāprabhu’s mercy, but Mahāprabhu understood the gravity of his offense and did not forgive him. After Mahāprabhu took sannyāsa and returned from Nīlācala to Kuliyā for some days, ‘Cāpāla Gopāla’ surrendered to Mahāprabhu and Mahāprabhu instructed him to please Śrīvāsa Paṇḍita. By Śrīvāsa’s mercy, Gopāla Cāpāla’s offenses were mitigated.
One night, Mahāprabhu wanted to demonstrate the exemplary teaching of giving up bahirmukha (averse, outsider) bad association, forbidding the entrance of unqualified persons, and performing hari-kīrtana with qualified saintly persons, so He was in Śrīvāsa’s house with His intimate devotee companions, with the doors barred, and was doing kīrtana. Śrīvāsa’s mother-in-law was hiding in the home during the kīrtana, but Mahāprabhu, being omniscient, came to know, and conveyed that He was not feeling the exuberance He normally felt. Deciding there must be some outsider hiding somewhere, Śrīvāsa finally, after searching extensively, found his mother-in-law hiding in the corner of the house. Grabbing her by the hair, he stood her up and ordered that she be expelled from the house.
One full moon night, on the order of Mahāprabhu, Śrī Nityānanda Prabhu vowed to perform ‘Vyāsa-pūjā’, so Śrīvāsa Paṇḍita became the ācārya of Vyāsa-pūjā. In the midst of saṅkīrtana, Śrī Nityānanda Prabhu placed all the garlands on Mahāprabhu’s neck. Gaurasundara revealed His ṣadbhūja (six-armed) form to Nityānanda Prabhu.
In this way, Mahāprabhu was revealing various types of majesty in Navadvīpa. Drawn by Mahāprabhu, Caṭṭagrāma resident, the Vaiṣṇava Paramahaṁsa crown-jewel, Śrī Puṇḍarīka Vidyānidhi came to Navadvīpa and met with Mahāprabhu. Mahāprabhu one day sat upon the throne of Viṣṇu in Śrīvāsa’s home and manifested extraordinary majesty. This wondrous mood lasted seven praharas [twenty-one hours], which is why the devotees refer to it as ‘sāta-prahariyā-bhāva’ or ‘mahā-prakāśa’. During this sapta-prahara-bhāva, Mahāprabhu blessed one fortunate maid named Duḥkhī, who was fetching water for Mahāprabhu’s abhiṣeka, with the name ‘Sukhī’. He also revealed the glories of Śrīdhara. The Lord also distributed His mercy to Haridāsa. On the day of Mahāprabhu’s mahā-prakāśa, Śrī Mukunda stayed outside the gate; when the Lord had shown His mercy to each and every devotee, the devotees informed Mahaprabhu, “Śrī Mukunda is outside.” The Lord said, “I will not be so quickly pleased with Mukunda because he discusses pure devotion with the devotees, then he goes to the māyāvādīs and accepts the māyāvāda written in Yoga Vaśiṣṭha.” Knowing that Mukunda would now be firm in his rejection of māyāvādī association, the Lord had him brought to Him that moment and displayed His grace to him. By this pastime, Mahāprabhu conveyed that one can never please Bhagavān if one does not give up the bad association of so-called samanvaya-vādīs (people who see all paths as one or equal) and develop one-pointed conviction in pure devotion that is devoid of anyābhilāṣa, karma, and jñāna.
Śrī Advaita Ācārya is the godbrother of Jagad-guru Mahāprabhu’s acting guru, Śrī Īśvara Purī; because of this, Mahāprabhu treated Advaita Ācārya with devotion fit for one’s guru. Śrī Advaita Ācārya was disturbed by this demonstration of respect, so, in order to obtain the daṇḍa-prasāda (punishment mercy) of Mahāprabhu, Advaita Ācārya went to Śāntipura and began teaching the path of jñāna to various unfortunate individuals who deserved to be cheated. Hearing about this, Mahāprabhu was overcome with anger and arrived in Śāntipura, where He proceeded to physically assault Advaita Prabhu in a most extreme way. Upon receiving this prahāra-prasāda (assault mercy), Advaita Prabhu began dancing in bliss and said, “Today all my desires are fulfilled.”
One day, when Mahāprabhu described the incomparable glories of śrī nāma to the devotees, an unfortunate student said, “This is not the real glory of nāma; this is just exaggeration.” Mahāprabhu forbid the devotees from looking upon the face of that nāmāparādhī student and took His whole entourage to bathe in the Gaṅgā with their clothes on.
One day, the Lord displayed a pastime of becoming overcome with exhaustion while performing nagara-saṅkīrtana. Where the party had arrived, in the courtyard of one devotee’s house, Mahāprabhu sowed the seed of a mango tree and within a moment, a full-grown tree appeared full of ripe fruits. With those mangoes, they had a mango feast. This place is presently known as Āmahaṭṭa (‘Āmaghāṭā’).
(to be continued…)
Nānā Kathā | Various Topics
(Local)
Case File
In Meherpur District, Latafar, Iṁraj, Kheder, Alam, Taher, and Kocher were charged under Section 120B, 307.34 of the Penal Code; it has been several days since the case was filed. Yesterday, a jury’s decision sentenced Latafar and Iṁraj to 7 years and 6 years of imprisonment with labour respectively. Kheder has been sentenced to 6 years, and Kocher to 4 years of imprisonment with labour and Alam and Taher have been acquitted due to lack of evidence.
(Indian)
Special Facilities for East Indian Railway Passengers
From March 1st, the fares for second and third-class passengers on the East Indian Railway’s mail trains have been made the same as the fares on passenger trains. This provides special benefits for travellers.
Jamshedpur
A few days ago, near Tata Nagar station, the lifeless body of a Chattisgarh woman was found. The police are currently investigating.
Gruesome Dacoity in Madaripur
On the night of February 28, around 2 a.m., approximately 20 robbers forced their way into the residence of one Nagarbasi Mondol, a resident of Sonamandi village in Madaripur Thana. They broke down the door, entered the house, and demanded the keys from his elder son, Pachu. Hearing the commotion, Nagarbasi’s other son, Gopal, confronted one of the robbers and attacked him with a knife. Another robber grabbed the knife and attacked Gopal with it, causing injuries to his back and left hand. In an attempt to protect Gopal, Nagarbasi also suffered injuries in his stomach and fell to the ground. Pachu’s wife took their little girl and tried to escape the house. The robbers then poured nitric acid on her. One room had jute stored in it, and the robbers set fire to it, while making off with a significant amount of cash and valuables. Nagarbasi, Pachu, Gopal, Pachu’s wife, and the little girl, sustained serious injuries and were rushed to the hospital. Unfortunately, Pachu’s wife and the little girl have died in hospital. The police are actively investigating the incident.
Satkhama Bomb Case Verdict
Session Judge Mr. H.C.W. Wyatt has delivered his verdict in Dhaka’s Satkhama bombing conspiracy. The case was deliberated with the aid of a five-person jury. Four youths—Birendra Chandra Nandi, Atul Chandra, Jitendra Lal Roy Chowdhury, and Shyamacharan or Jnana Chandra Chand Mame—were charged with possession of explosive substances and illegal weapons without a license, as well as conspiracy to commit a bomb attack. They were charged under Section 5 of the Explosive Substances Act and Section 120 (B) of the Indian Penal Code. The judge, with the majority of the jury in agreement, sentenced Atul and Jitendra to 2 years and 6 months of rigorous imprisonment each.
Commission’s Lahore Journey
The day before yesterday, in the afternoon, members of the Simon Commission travelled from Aarkonam to Lahore by special train. One of the members, Vernon Hartshorn, is still in a distressed condition and is staying in Madras, but he is recovering and expected to join other members of the commission in Lahore.
City College Summer Break
Disorder still prevails among the student body of City College, so the college administration has decided to close the college from March 12th to June 26th for summer break. The college will reopen on June 18th, Monday.
Principal Heramba Maitra has issued a circular stating that when the governing body closes the college from March 12th, the Ram Mohan Roy Hostel will also be closed. After March 16th, no student will be able to stay in the hostel. If boarders do not vacate the hostel on these specified days, complaints against them will be lodged with the university for their offense. All students who are candidates for examination will have their conduct certificate withdrawn and the syndicate will be informed so that they cannot take their exams.
Medinipur Municipal Election
Rai Bahadur Manmathnath Basu has been elected as the Chairman of Medinipur Municipal Corporation, and Rai Saheb Kshitishchandra Dutt as the Vice-Chairman. No candidate from the local Congress party ran for election.
Massive Calcutta Student Assembly
The day before yesterday, in the afternoon, a massive student assembly took place at Calcutta’s Albert Hall. Countless groups of Calcutta’s youth participated in this assembly. By unanimous accord, Śrīyūta Pramod Kumar Ghoshal Mahāśaya assumed the position of chairman. This assembly was called with the aim of forming a union for all students in Calcutta. The allegations of disobedience brought against students by some school and college authorities in Calcutta and various suburbs were refuted in this assembly. The chairman sir discussed the flaws in the current education system, stating that the relationship between students and teachers nowadays is not as it once used to be. In the past, teachers loved their students like their own children, and students also had the kind of devotion to their teachers that one has for one’s father. He emphasized that today’s education system is such that students are not given the opportunity to expand their mental acumen. Administrators want that students be calm, composed, peaceful, and well-behaved children who simply maintain their so-called peace and order, and they have no problem if that hinders the students’ development as human beings.
One student speaker named Śrīyūta Revatī-mohana Varman said, “There is no connection between this student movement and the political turmoil in the country.” Another speaker said, “The main goal of the student union is to ensure the welfare of the entire student community and protects its interests.”
After several more student speakers, following much debate, the following proposal has been accepted: Except for primary and secondary schools, every recognized educational institution in Kolkata will choose two representatives to form temporary committees to create a regulatory plan by March 15th. Five members were elected right at the assembly. They have already been empowered to carry out their preliminary tasks.
Sudden Death
A fourteen year old boy named Kachi Kishor Dutt, suffering from a severe case of malaria, was using a patented medicine. This medicine was kept near a bottle of nitric acid. On the 13th of Phalguna, the boy accidentally consumed the nitric acid instead of the medicine. A while later, his father found out, and he was sent to the hospital in the Medical College. The boy passed away nearly two hours later.
Streetsweeper Strike Ends
Last Friday evening, the Methor Dharmghat (Streetsweeper Strike) in Kolkata concluded. That day, in the afternoon, a delegation led by Śrīmatī Prabhāvatī Dāśa-Gupta met the Calcutta Corporation’s Mayor Sen-Gupta. The mayor said that he would adavise the corporation to increase the rate for every streetsweeper by two rupees and ensure that their wages will gradually increase. Wages for the strike period will also be paid. The delegation was satisfied with this assurance and met with the streetsweepers in the field by the monument and asked them to resume their duties. The strikers resumed work at 5 p.m.