śrī śrī guru-gaurāṅgau jayataḥ
21st Phālguna, 1334, Saturday
Āmarā Ki Chāi? | “What Do We Want?”
What do we want? It is a bit difficult to answer this question. Why? Because our wants are not all the same. Our wants are as numerous and variegated as we are. The greater someone is, the greater their wants are too. In this context, a story comes to mind, which most of you probably know. The story goes like this: Once upon a time, in the middle of the night, Annapūrṇā Devī was travelling to the home of Bhavānanda Majumdar in the guise of an ordinary woman. Bhavānanda’s home was across a river, and because it was very late at night, the ferry-crossing was closed. Though the goddess could have easily crossed the river of her own will and reached Bhavānanda’s house, in order to show her grace to Īśvarī Pāṭunī (the Goddess’ boatman), she neglected to cross the river herself and instead began calling out to the boatman. Hearing a woman’s voice, the boatman quickly came out of his house. As soon as Annapūrṇā Devī requested him to take her across the river, the boatman agreed, out of a sense of duty, and began rowing her across the river. As they were crossing, the boatman glimpsed some of Annapūrṇā’s divine resplendence and became intrigued, so he asked who she was. Annapūrṇā Devī disclosed her identity via a series of cryptic statements and asked the boatman to request whatever boon he wanted in exchange for passage across the river. At this, the boatman said to Annapūrṇa Devī, “I do not want anything besides the fare from you, but if you want to give me a boon, then just bless me that my wife and children have milk and rice to eat. Let us not have any lack of food.”
If we consider on the story above, we can understand that the boon Īśvarī Pāṭunī asked for reflects the kind of person he was. He could not conceive of anything greater in this world besides having the kind of affluence to feed his family rice and milk every day. So, there was nothing wrong with him asking for this sort of boon. But I have a different perspective. I figure, if I had the fortune to come face-to-face with Annapūrṇā Devī, I would not ask an ordinary boon like Īśvarī Pāṭunī did. I would ask for something better, whereby all my lackings and complaints could be mitigated for all time. Since time immemorial there have been so many like me wanting to approach various gods and goddesses and asking them, “Dhanaṁ dehi – give me wealth, rūpaṁ dehi – give me beauty, yaśo dehi – give me fame, dviśo jahi – slay my enemies, etc.” But who can even fathom just how many desires, newer and newer, an infinite number of souls have conjured and are conjuring since time immemorial?
If we deliberate the matter carefully, we see that these wants, though countless, have a single root. What is that? Have any of you ever thought about this? At least once everyone should think about what that is. It is nothing other than ānanda (bliss). As this ānanda expands or contracts it creates a plethora of wants. When ānanda is in an extremely contracted state, it remains confined to our minds and bodies. In such a state, we are preoccupied with our own happiness. In this life and the next, all we desire is our own happiness. To satisfy our own happiness, sometimes we engage in sinful activities, sometimes under the guidance of Jaiminī we have taste in karma-kāṇḍa, and other times we are absorbed in the worship of various devas and devīs. At other times we follow Cārvāka and Epicurus and believe in atheism. Sometimes we hanker for liberation and follow Śaṅkara, becoming ahaṅgrahopāsakas [those who want to become god]. Or we follow Śākyasiṁha and strive for emancipation for the mundane. These pursuits are all indicative of ānanda’s contracted state. These are all like Īśvarī Pāṭunī’s request. None of these contain the fullness of ānanda. Let my friends, neighbours, and my country fall to ruin; that has nothing to do with me really. As long as my kids have food on their plates, then I have my ānanda. This is an extremely contracted state of ānanda. This sort of effort for ānanda is also seen amongst animals, birds, insects, worms, and other species of life that have a subdued form of consciousness.
From this contracted state of ānanda up to its fullest manifestation, there are an infinite variety of states of being. Seeking one’s own happiness, seeking happiness for one’s family members, for one’s neighbours, for the residents of one’s village, and gradually building from there to efforts aimed at the welfare of one’s nation—these endeavors are all exponentially greater than the last, but still limited. In the fully expansive state of ānanda, the living entity is not preoccupied with trivial joys. He does not seek dharma, artha, kāma, and even mokṣa for his own happiness. He strives for limitless happiness. Infinite joy is not like the finite joy that is bound by worldly location, time, people, and other limitations. It is not bound to any place, time or person, but it is common to all. Infinite joy is not transient like finite joy; it is eternal. Limited joy is happy, torturous, and mixed. In other words, it is considered happy when one has access to the objects of enjoyment, torturous when those enjoyments are destroyed, and where these two states coincide, there is a mix of happiness and distress. But infinite happiness is composed fully of ānanda. Limited ānanda is characterized by violence against other beings; in other words, there is no other way to obtain limited ānanda than by violence of some sort. If I am looking for my personal happiness, if I do not act against another, I cannot fulfill my purposes. Even if I am preoccupied with the noble task of elevating my nation, I will have to do so with the aid of this violent tendency to achieve my goals. In limitless ānanda, however, there is no violence. It belongs to everyone, so it not only rouses one’s own happiness, but effects the welfare of the whole universe. Animals, birds, insects, and worms are also benefitted by this ānanda. Every type of religiosity talked about in this world shares the same purpose of attaining this infinite bliss. Therefore, every living entity should strive to attain this infinite bliss. This is the eternal function of the soul, the jīva’s nitya-dharma.
This limitless bliss is referred to in the Vedas as ‘amṛta’. In the parlance of Vaiṣṇavas, it is called ‘prema’. Vaiṣṇavas obtain this boundless bliss by the grace of Bhagavān and give up hiṁsā-dharma (violent behaviour) and are going door-to-door to distribute this prema without charge. But we are so far submerged in mundane ānanda that we won’t even listen to them talking about that infinite ānanda. Rather, we try our best to antagonize those who come to give us that bliss. In this context, what comes to mind is a Purāṇic story that tells of Indra once being born as a pig. One day, by chance, the supreme devotee Mahaṛṣi Nārada came face-to-face with Indra in a pig’s body. As soon as Nārada saw the pig, he could tell it was Indra. Indra’s memory, however, had completed disappeared as he was in the body of a pig. He had not the slightest memory that he had once been Indra. Upon seeing Indra, Nārada said, “O Indra! How did you end up in this deplorable condition? It pains me dearly to see your suffering. Come, I will get you out of this situation.”
Because Indra as a pig had forgotten who he was, he thought, “I am passing my days very happily with my female pig mate and little piglets, eating stool, etc. This sage is an obstacle to my happiness.” Thinking this, he began to make a variety of angry gestures and expressions. He could not understand that Nārada was a parama-bhāgavata devotee feeling sorry for his condition. This is called, “Khete bolle mārate dhāya – You tell me to eat, I charge to kill you.” Our condition is just like that.
Description of Modadruma-dvīpa
Maugachi, Arka-ṭilā, and Ekaḍālā Mātāpura are part of this island. Of the twelve forests of Vṛndāvana, this forest is Śrī Bhāṇḍīravana. By beholding this place, the joy of rendering service increases in the devotees, which is why the adepts call this place Modadruma-dvīpa. During Rāma-līlā, when Bhagavān became a forest-dweller, He built a cottage in this place at the base of a huge banyan tree and lived there. Within the island, in the village of Maugāchi, is the childhood home of the Vyāsa of Caitanya-līlā, the author of Śrī Caitanya-bhāgavata, Ṭhākura Vṛndāvana. Even today that Vyāsa-pīṭha (seat of Vyāsa) is covered in many vines, creepers, trees and foliage, rousing the sacred memory of Śrī Naimiṣāraṇya in the hearts of the devotees. In this village is the paternal home of Śrīvāsa’s wife, Mālinī Devī. Not far from Śrīla Ṭhākura Vṛndāvana’s place of birth, the Śrī Madana-gopāla deity established by Śrīla Vāsudeva Ṭhākura, the brother of Śrī Gaura’s associate Ṭhākura Mukunda, is still present till this day. There is another ancient service [temple] that has long been here. The associate of Gaura known as Śārṅga Ṭhākura, or Śārṅga Murāri, manifested this service. At present the servants of Śrī Caitanya Maṭha from Prācīna Navadvīpa, Śrī Māyāpura, are making special efforts to renovate these sacred heritage homes and temples (śrīpāṭā-bāḍī), building new temple sanctums to have the services carry on properly and keep these ancient vestiges intact.
The ancient history of this place is that in the village of Māmagāchi there lived a brāhmaṇa devotee of Rāma. The day that Śrīman Mahāprabhu appeared in the home of Jagannātha Miśra, this brāhmaṇa was present at the Miśras’ home. Upon seeing the festival of Gaura’s manifestation, this brāhmaṇa deduced: “Surely my Lord Rāmacandra has covered His dark green-blue complexion and appeared in a hidden way in the home of Jagannātha Miśra as his son. This child could never be a mundane child.
No ordinary, mundane child could have such extraordinary features. Miśra and his wife are not just some ordinary jīvas. These two are like Daśaratha and Kauśalya surely.” The brāhmaṇa contemplated thus, beholding Miśra’s son in his mind’s eye as he returned to his home in Māmagāchi. However, unable to determine the reason his Lord had appeared in this concealed form, he became overwhelmed with various thoughts and fell asleep meditating on the dark-complexioned form of his worshipful Lord Śrī Rāmacandra. In his dream, Gaurasundara bestowed upon the brāhmaṇa His darśana. In his dream, the brāhmaṇa was seeing his iṣṭadeva (worshipful Lord) in a golden form and then he suddenly saw that same form become dark-complexioned like a raincloud. He was stunned and fell at Gaura’s feet, praying to know what mystery this was. Gaurasundara was merciful to His devotee and conveyed to him His tattva. He forbade the brāhmaṇa from revealing this secret to anyone and disappeared from the dream.
Śrī Dhāma Parikramā Report
Ṛtudvīpa
On the 18th, many pilgrims from lands near and far performed parikramā of Ṛtudvīpa under the guidance of the gaura-bhaktas as they performed loud kīrtana in supreme bliss to the accompaniment of dancing, singing, and various musical instruments. On this date, the pilgrims honored midday mahāprasāda in the temple of Gaura-Gadādhara and took rest. In the afternoon, before many thousands of listeners, devotees led by the editor of Gauḍīya, Śrīpāda Sundarānanda Vidyāvinoda, delivered profuse hari-kathā, upadeśa [instructions], and gaura-vihita kīrtana [songs prescribed by Śrī Gaurahari] via formal addresses. After the completion of the evening ārati, everyone partook of a wondrous variety of mahāprasāda.
On the 19th, the devotees did parikramā of Jahnudvīpa and arrived in Modadruma-dvīpa.
Gaura-janmotsava | Gaura’s birth festival—
An Invitation
There are no bounds to the bliss today in Śrīdhāma Navadvīpa at the site of Śrī Śrī Gaura’s appearance. After performing parikramā of Śrī Antardvīpa Māyāpura, Sīmanta-dvīpa, Godruma-dvīpa, Madhya-dvīpa, Kola-dvīpa, Ṛtudvīpa, and Jahnu-dvīpa, today thousands and thousands of men and women, devotees all, from near and far have reached Modadruma. First, having had darśana of Śrī Śrī Rādhā Govinda’s beautiful śrī mūrtis and after that having harināma-saṅkīrtana sung aloud by thousands and thousands of devotees all together with people shouting “Hari!” again and again amid the sweet tumult of conchshells, gongs, khola, and karatālas, as well as the deep resonant sounds of trumpets, and witnessing the unprecedented sight of thousands and thousands of handheld flags, even the hearts of extreme heretical persons were stunned momentarily—they forgot their hereticism. After the conclusion of the festival in Śrī Modadruma-dvīpa, the devotees will perform parikramā of Ṛtudvīpa and arrive back in Śrī Śacī-mātā’s courtyard at Yogapīṭha on Monday. Many, many devotees are coming from far off regions. Some are participating in parikramā and others are taking refuge at Yogapīṭha. The Śrī Śrī Viśva Vaiṣṇava Rāja Sabhā has been and is inviting all the inhabitants of the world: “Ogo, residents of the world, wherever you are, leave everything and come. He who incarnated in Navadvīpa for your sake, He who enacted the pastime of sannyāsa for your sake and went from door to door for you, He whose heart is extremely agitated by your suffering and whose eyes have been flooded with tears, that moon of Nadiyā, that darling of Śacī—his birthday festival, that full moon day of the month of Phālguna that is forever cherished by devotees and inhabitants of the world is almost upon us. Come inhabitants of Nadiyā, come residents of Bengal, come citizens of India, come inhabitants of the world. Leave all enmity, violence, and envy. Throw away the narrowmindedness of sectarianism. Abandon lamentation, delusion, and fear. Young or old, wherever you are, come. Come to your eternal home in ancient Navadvīpa, Śrī Māyāpura, at Yogapīṭha, Śācī Mātā’s courtyard, and participate in the appearance of the moon of Śrī Śrī Māyāpura, Śacī’s darling. How much longer will you remain enamoured with the wicked persuasions of the atheists? It has been many a day since you left your home to roam through lands near and far. How much more can your mother’s heart bear? Śacī Mātā is inviting all of you. She has sent her blessed children far and wide to give word to you. Brother, shake off the delusion of māyā just once and come. Participate in the festival of Gaura’s birth and make your life successful.
“sarva-sad-guṇa-pūrṇāṁ tāṁ vande phālguna-pūrṇimām |
yasyāṁ śrī kṛṣṇa-caitanyo’vatīrṇaḥ kṛṣṇa-nāmabhiḥ ||”
Uttering these words, the mahājanas venerate the Phālguna full moon day. The day that the root of all avatāras, the combined form of Śrī Śrī Rādhā-Kṛṣṇa, the Lord of Goloka, incarnated from His own abode, the gaura-prakoṣṭha [“golden dimension”], into this material world, onto the earthly Navadvīpa, along with the holy name of Śrī Kṛṣṇa—that all-virtuous day of Phālguna Pūrṇimā is the sole object of our veneration. In the kalpa of Śrī Śveta Varāha, during the manvantara of Vaivasvata, in the twenty-eighth catur-yuga of that period, towards the end of Dvāpara-yuga, Kṛṣṇa appeared in the earthly Vraja along with the whole of Vraja. After 125 years of Śrī Kṛṣṇa’s pastimes, during the dawn of the next age, that of Kali, comes the time of Śrī Śrī Gauravatāra. Mahāprabhu’s appearance took place in 1407 Śaka, on the day of Phālguna Pūrṇimā, and He disappeared in 1455 Śaka.
caudda-śata sāta śake janmera pramāṇa |
caudda-śata pañcānne haila antardhāna ||
In every śveta-varāha–kalpa, the avatārī [source of all incarnations] Kṛṣṇa and thereafter the avatārī Gaura manifest Their pastimes in the material world. Though the age of Kali is stained with many flaws, the age of Kali that occurs in this śveta-varāha-kalpa, in the twenty-eighth catur-yuga of the Vaivasvata manvantara, is supremely auspicious for all living entities. This is because in this age of Kali, those of refined intelligence can worship the father of the saṅkīrtana movement, Śrī Kṛṣṇa Caitanya, via the saṅkīrtana-yajña and obtain the mercy of the source of all incarnations, Śrī Kṛṣṇa Himself, in person.
The savior of the age of Kali, Śrī Gaurasundara, incarnated to bestow the treasure of kṛṣṇa-prema, which had not been offered in other yugas. He brought completion to the philosophical conclusions of Madhva, Rāmānuja, Viṣṇusvāmī and Nimbārka—these four ācāryas, and by preaching the unprecedented siddhānta of acintya-bhedābheda, bestowed auspiciousness upon all living entities. Those who follow the teachings of Śrī Caitanya are capable of obtaining the mercy of that Bhagavān who is sarva-aṁśī [source of all] and avatārī [source of all incarnations]. Therefore, O Vaiṣṇavas who regard yourselves as followers of Madhva, Rāmānuja, Viṣṇusvāmī, and Nimbarka, come. You too should participate in the festival of Gaura’s birth. Do not think Gaurasundara is no one to you. Gaurasundara is your worshipful Lord. To neglect the worship of Gaurasundara and strive to worship various other incarnations is to cut the root of the tree and water the branches and twigs. O Śāktas, Sauras, Gāṇapatyas, and worshippers of all the other various demigods and goddesses, you too should come. Become blessed by obtaining the mercy of Gaurasundara. Leave aside sectarian hatreds—do not cheat yourselves and others. Śrī Gaurasundara appeared in this world to deliver you. Just once, pay Him heed. Don’t axe yourself in the foot. All glories to Śrī Guru-Gaurāṅga Gāndharvikā Giridhārī!
Nimantraṇa Patra | Invitation Letter
Śrī Śrī Māyādhīśāya Namaḥ |
Śrī Māyāpura Śrī Mandira |
19th Phālguna, 441 Caitanyābda
yathāvihita-sammāna-puraḥsara-nivedanam-idam—
[“This request is submitted after expressing due respect—”]
For three days starting from this upcoming 22nd of Phālguna, the 6th of March, which is a Tuesday, there will be gatherings of the devotees, kīrtana of the holy name, manohara-sāhi kīrtana, reading from līlā-granthas [sacred texts describing Kṛṣṇa’s pastimes], bhoga-rāga [offerings of foodstuffs and new garments to the deities], feeding the Brāhmaṇas, Vaiṣṇavas, and guests, and festival parades every day in Śrīdhāma Māyāpura for the occasion of Śrī Śrī Gaurāṅga’s birth festival. On the 23rd of Phālguna, a Wednesday, at 3:00 in the afternoon, the Śrīdhāma Pracāriṇī Sabhā will be convened. At this time, the acclaimed virtuous deeds of those who engage in activities dear to Śrī Śrī Gaurāṅga will be recognized, and honors presented to them. The presence of all mahāśayas [high minded and magnanimous persons] along with their associates is requested. It is needless to say that without the financial aid of the mahodayas [prosperous and fortunate persons], it is rather impossible to execute this enormous auspicious undertaking in proper fashion.
sajjana-kiṅkara—
Śrī Rādhā-vallabha Caudhurī Bhakti-bhūṣaṇa
(Rāya Bāhādur)
Śrī Napharacandra Pāla-caudhurī Bhakti-bhūṣaṇa
sampādaka
Bhāla Kathā | “Good Tidings”
“ohe sādhu-jana, śuna bhāla kathā,
ullasita ha’be hiyā |”
Every person in this world has a different sort of taste. According to their varying tastes, some want to acquire wealth, but again, as much as they want that, they also figure: “Why should paramārtha [the supreme goal or spiritual concerns] be neglected? Those too should be secured.” In this way, they engage in a sort of madness.
Many wish to say that all a newspaper need contain are reports on world economic ups and downs and deliberations on crime and justice. To have spiritual deliberation within that—I am seeing that this is a very difficult topic. If you can pass your day somehow…
laughing and playing, with adequate eating, recreation, sleeping, and sense gratification, then you have made it. On top of that, what need is there to have so much deliberation on what will or will not be in the afterlife? Still, there is such a thing as paramārtha, or spirituality, so let it be. Our elderly fathers and mothers can keep that going. It is not necessary to have everyone set their heads spinning with that. If one person in the household does a bit of worship, then that is enough religion for everyone.
There is another group of people who get very uneasy as soon as they hear the word spirituality! They say, “Damn fool, as long as you keep rattling on about spirituality, spirituality, you won’t be able to do anything more useful than fill your stomach twice a day and sleep.”
The world is full of all kinds of foolish ideas like this spouting from every manner of mindset. The numerous currents of opinions of numerous people flow in numerous directions. But where do all these currents lead? They arise from the mundane platform and disappear once again within that alone. Do they have any destiny beyond that? What then is the point of working so hard day and night for such perishable results?
What we cannot seem to get into our barren heads is that the things we think are so important in this world, the things we give all our energy to pursuing, have no value in the spiritual world. Caught up in our mundane egos in this condition of material bondage, the things we think are most pleasant are extremely vile, detestable, negligible things in the spiritual world. This world is the inferior, perverted reflection of the spiritual world. While it is true that whatever exists in the original reality also exists in the reflected reality, the fact is that whatever is in the reflection is somehow corrupted. Just as every limb of one’s reflection in the mirror appears backwards, everything of the spiritual world exists here in a corrupted state, like a reflected image, and so is temporary. In spiritual substances, there is nothing contemptible, trivial, or unpleasant, whereas these adjectives are the eternal companions of material substances. We are children of amṛta [nectar or immortality]. We will opt only to be immersed in oceans of such nectar. The perishable mundane world is not our eternal platform; our identity is not trapped here. All of us belong to that Goloka Vaikuṇṭha. When we do not have a place to stand for even a moment here, because: “svarūpe sabāra haya golokete sthiti – by constitution, everyone has a place in Goloka,” then what is the point of increasing our attachment to this place?
“dvaite bhadrābhadra-jñāna saba manodharma—
Perception of good and bad in the realm of dualities is but the oscillation of mind.”
The very thing we think is so great and rush to cling to in this moment will seem utterly unimportant to us in the next. Bhagavān has a relationship with the jīvas that is characterized by acintya-bhedābheda, inconceivable oneness and difference. Bhagavān is the Eternal Master, while the jīvas as His eternal servants. The jīvas cannot have any existence separate of Bhagavān. Service to Bhagavān, or bhakti, is characteristic of sambandha-jñāna, or knowledge of one’s relationship with Bhagavān. Lack thereof is dvaita-bhāva, a feeling of duality, whereby manodharma [the machinations of mind] take over. In other words, the idea that I am independent from Bhagavān is bhagavad-bahirmukhatā [aversion to Bhagavān], or manodharma. Where is the knowledge that can bring auspiciousness to the jīva who is averse to the service of Bhagavān? The condition of the jīva caught up in the machinations of the mind is much like that of a sick person in the clutches of a disease who is utterly incapable of determining what is good or bad and falls into a whirlpool of mistaking bad for good and good for bad. Under the guidance of a good doctor, the disease can be treated, and the patient can follow and begin to understand the good doctor’s judgement of good and bad. Likewise, the jīva afflicted by the disease of material existence can also gain proper intelligence under the guidance of a bona fide guru and, according to the instructions issuing from the mouth of guru, become capable of determining what is auspicious or inauspicious for him. Prior to that, in the state prior to surrendering himself at the feet of a bona fide guru, he does not have that capacity. If a person tries to force himself to make such judgements, he starts to operate beyond his qualification and can end up going against what is good for him.
Just as it is never possible for light and darkness, or day and night, to exist together, it is impossible for mundane artha [purpose] and transcendental artha, or paramārtha [the supreme purpose] to exist together. If you choose svarga [heaven] or hellbound materialistic ends as your goal, then you do not accept the fifth and ultimate goal of human life, the supreme purpose of bhagavat-prema [love of God] as your only goal. Just as imagining darkness is light, a snake is a rope, or poison is nectar is forcing the impossible and will prove tremendously detrimental, to think a material goal is a spiritual goal, or superimpose spirituality onto mundanity is similarly all-destructive. Truth is truth, falsity is falsity.
Now let us determine the definitions of artha and paramārtha. Artha means prayojana [aim, purpose]. When this aim is to achieve the pleasure of one’s own senses, then that is mundane kāma [lust] or a mundane aim. And when it is to effect the pleasure of Kṛṣṇa’s senses, then that is transcendental kāma or the fifth goal of human existence: kṛṣṇa-prema, or the supreme artha. As a result of many, many lifetimes of sukṛti [pious deeds], a human being attains the association of sādhus and can take to heart the proper conception of this artha and paramārtha. A person who has sukṛti can know that although artha and paramārtha, or kāma and prema, appear to be the same externally, in lust there is only one’s own gratification, while in prema, the desire to please Kṛṣṇa’s senses remains prominent. Therefore, mundane artha and paramārtha can never be the same.
A person who is acquainted with the tattva, or truth, of artha and paramārtha looks at the world not as something for his own enjoyment but for Kṛṣṇa’s enjoyment, which represents one’s own ultimate welfare. Such a person does not strive to be suicidal by submerging himself in the foul-smelling mucky whirlpool of self-interest, but rather immerses in the great ocean of the nectar of love for Kṛṣṇa, the fifth goal of human existence, and attains ultimate wellbeing. Then, though all his efforts look the same as kāma to someone with an extroverted, enjoying mentality, they are transformed into dedications to Kṛṣṇa’s service. Then, because he has the awareness that Bhagavān and everything related to Him is to be served, this twisted notion of “I can leave the service of my God and His devotees to others” does not arise. Then all he thinks is: “Just as the elders of my home need to serve God, I too have such a need.” Education, craft, business—if all my efforts are engaged in Bhagavān’s service, then and only then are they worthwhile; otherwise, they are not necessary. If wealth, followers, children, family, etc., eating and recreation, etc., are favorable to the service of Bhagavān, then good. Otherwise, I should understand that they are unfavorable to Bhagavān and give them up entirely. My eating, recreation, and whatnot are not just so that I can survive. A life bereft of bhagavad-bhajana [worship of God] is a life of an animal. If I stoop to that, then there is no difference between my existence and that of an animal.
It is not as if spiritual discussions are the concern of only elderly men and women. Prahlāda Mahārāja speaks to all living entities on the pretext of instructing the sons of the demons:
kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
In other words, there is no consideration of age in regard to the practice of dharma. An intelligent person practices dharma from childhood.
Today, the famine is not of food; the lack of hari-kathā is the cause of famine. The absence of discussing hari-kathā creates many varieties of unrest in the world. In the newspaper, in the market, at the ghat, in the playground, in the thoroughfare—everywhere and always, it is necessasry to be discussing hari-kathā. The land of Bhārata is the land of dharma. It is the place of Śrī Bhagavān’s pastimes. Dharma is the life force of Bhārata. Bhārata can never survive without its life force. O inhabitants of Bhārata, do not slumber any longer. Sober up. Become keen on always discussing hari–kathā. Let the topics of material objects sleep. You will regain your lost health. You will be rejuvenated. Alas! Alas! How you are entrenched in conflict due to sectarian attitudes. Have you forgotten who you are? That you are all bound by the bond of brotherhood, that you are children of the one father of the world. Brothers, brothers, forget all the fighting. Drop the ego of high birth, opulence, erudition and physical beauty to the fathomless depths of oblivion. Everyone, discuss bhagavat-kathā, the topics of God. Under the shelter of a bona fide guru, become engaged in the service of Bhagavān. All that you lack, all scarcities will go away. The fire of sectarian hatred will no longer unfurl its lolling tongue and come to devour you. The fountain of supreme peace will begin to flow from your chest.
jagatera pitā kṛṣṇa je nā bhaje bāpa |
pitṛ-drohī pātakīra janme janme tāpa ||
O inhabitants of the world! O brothers! Kṛṣṇa is not only your father. He is the Lord of the world—Jagannātha. Brothers, it is because we have not worshipped the World Father, Jagannātha, that we are having to endure the burning torment of the threefold miseries birth after birth. Alas, alas, we are betrayers of our father—great sinners! Āhā! Has Svayaṁ Bhagavān Vrajendra-nandana Śrī Hari not come just for us jīvas afflicted by the age of Kali, incarnating in the form of Gaura, enacting the great magnanimous pastime of distributing divine love for the holy name? Was it not for us conditioned souls that the son of Śacī abandoned His royal Goddess of Fortune and Her opulence—which was so difficult to abandon and sought after by the gods—and assumed the harsh life of a mendicant to fulfill the words of a brāhmaṇa? Alas, alas, what mercy, which can never have any adverse effect. Will the compassionate words of the most merciful Lord, who practiced what He taught to the jīvas, not ring in our souls at all? Brothers, enough is enough. Leave your trivial narrowminded attitudes. Do not burn in the fire of envy any longer. Come, today we all unite and take shelter at the lotus feet of Gaurasundara.
Inhabitants of Nadiyā, you all take great pride in knowing you are native residents of Śrī Śrī Gaura-dhāma, which is non-different my Nitai!” and roll around in the dust? But if dhāmāparādha, nāmāparādha, and vaiṣṇavāparādha prevail amongst even you, then how can you be known as residents of the Dhāma? Tell us, tell us, residents of Na’de, where did you learn this narrowmindedness, this ghostly dance of destruction, this foul dramatic dance of the dog-eating maiden of the hope for prestige, this cheating of self and others? Come brothers, no more. What was meant to happen happened. Now we all come together and take shelter at fearless lotus feet of Śrī Caitanya-candra.
dante nidhāya tṛṇakaṁ padayor nipatya
kṛtvā ca kāku-śataṁ etad ahaṁ bravīmi |
he sādhavaḥ sakalam eva vihāya dūrāt
caitanya-candra-caraṇe kurutānurāgam ||
Nānā Kathā | Assorted News
(Local)
Weaver Destroyed by Greed
For quite some time now, a con-man from western regions disguised as a fortune-teller has been after a certain individual from Goari Chasapara and managed to influence him by the power of illusory mantras. The Goari local gave him some gold and the teller doubled its quantity, enticing the local and building his faith by taking a piece of gold and turning it into two. Seeing these extraordinary feats, the local developed total faith in the fortuneteller, thinking he was a demigod in disguise, so he approached him and begged him to turn his fortunes around. The fortuneteller told him to buy some pure gold and bring it to him, and warned him that only his wife and no one else should know about it. Compelled by greed, the man used his money to buy 22 carat gold and placed it in the hands of the fortuneteller. Moreover, as ingredients for this gold yajña, he brought ghee, paan, betelnut, etc., and even his wife’s silk sarees and earrings. During the yajña, the fortuneteller took the gold, the silk sarees and earrings by some sleight of hand which no one saw. He made sure to dump the rest of the items in the firepit. Then he told them, “I need one plant for the yajña; I’m just going to fetch it.” Saying this, he disappeared. Now no one can find the fortuneteller anywhere. How wondrous is the greed for wealth.
(Indian)
Motor Accidents |
This past 27th of February, there was a motor accident on the Rajshahi Natore Road, at a place called Tikapara. A cow was killed and six passengers injured. There are frequent accidents on this road.
This past 24th of February, on the way to Brahmanbaria from Sarail, a vehicle flipped off the road into the drain. Most of the six passengers sustained mild injuries. A few had more serious injuries. From direct reports of the passengers who witnessed what happened, the accident was the driver’s fault.
Electrical Building in Sirajganj
This past Sunday, the magistrate of Pavana District inaugurated the foundation of an electrical building that will serve to supply electrical current to the city.
Muslims Punished for Breaking Deities
This past 1st of Vaiśākha, in Ara Raghu, during the Rādhācakra Melā, four hundred Muslims entered the carnival and destroyed idols, shops, and goods. The Muslims say that the Hindus had beaten up four Muslims and filed this outrageous case out of religious hatred.
The Tangail Deputy Magistrate sentenced seven Muslims to six months hard labour.
The sentence has been appealed in the high court. Mister Khodabaksh and Śrīyuta Satīndranātha Mukhopādhyāya are representing the appealers and Śrīyuta Anilacandra Rāya Caudhurī is representing the state.
Judges have acquitted one person; the other six individuals have been sentenced to three months imprisonment with hard labour instead of six.
Impersonation |
Dhaka news for the 29th of February reports that police have charged Abdul Samad with posing as a dpputy magistrate and deceiving a great number of people. Deputy Magistrate Śrīyuta B.K. Ghosh has determined his bail be set for one year from now. There is another ongoing case against Abdul Samad for impersonation in Narayanganj.
Compassion for Prisoners |
Śrīyuta Surendranātha Rāya says that prisoners suffer greatly in jail from mosquitoes, and it would best if mosquito nets can be arranged for them. He says it will cost 15 thousand rupees, but it is not as if they will have to spend this amount every year. Spending this much every three years will be sufficient.
Jam Sahib’s Donation to Kāśī University
The Mahārāja Jam Sahib of Nawanagar has promised to donate an annual 12 thousand rupees to support the teaching of chemistry at Kāśī Hindu University. This money will support teachers in the chemistry department. The chair will be named Nawanagar Chemistry Chair.
Other reports suggest that Jam Sahib may also make a one-time donation to the university.
Fire in Malda |
This past 26th of February, fire spread through the western slum of the English Bazar area, destroying ten homes. The poor there have suffered extensive losses. The municipality or government made no efforts to suppress the fire.
Bullying in Dhaka College
Reports state that the principal of Dhaka Intermediate College has written a letter to the student fellowship supervisors asserting that asking forgiveness is the duty of students. Meanwhile the students of the hostel have filed a letter of apology, but most of the students have not yet asked forgiveness. Whatever the case, they are applying themselves to their studies in college.
Epidemics in Chattogram
There has been an outbreak of cholera and smallpox in the city of Chattogram for quite some time now. Authorities of the health department of the Chattogram municipality have made arrangements for preventative injections against cholera, and at present the administration of injections is moving forward with great intensity. The roads and ghats here are extremely dirty. The municipal authorities need to give special attention to that.
(Foreign)
Editor’s Death
News reports in London for 28th of February state that Sir Dawson Williams, CBE, LLD, DSc, MD, has departed this world. He was the editor of the British Medical Journal since 1898.
Ghastly Flood
20 thousand people without shelter.
The Yellow River broke through its banks near China’s Liusingsang. 80 villages were flooded, and an estimated 20 thousand people were left homeless and without shelter.
Bioscope House Destroyed
Many women and children killed.
A bioscope house in Curitiba, the capital of the Parana region of South America [Brazil] was suddenly destroyed and many people lost their lives. Among the dead, most were women and children. 13 corpses were retrieved from the rubble.
Afghan Independence
Annual celebration in London
A celebration was held at the Afghan embassy on the occasion of Afghanistan’s annual Independence Day. Several hundred Afghans congregated at the embassy and Afghan firecrackers were set off from the roof of the embassy. Lord Meyer, Meyer’s wife, Sir Atul Chattopadhyay and other renowned figures of the country’s political circles participated in the celebration.