B CK ..

TO-G D
AN iN TRUMENT HUh1AN TUI E

EA
EDUCATING

ro

FOR TRAl

[NG

THE

1V1lND AND

RI'

UP TO THE PLA, E OF THE SOUL SP RIT

Firs!

Appem'IIfH'p on th« ')'l,f, ... Pu]a

OilY 1944

PART

I, IT III & IV

E,/ilt'll ef Fmm le,t!
Hi Divin« 'r~l'(' Sri Sr irnurl

IIIrrlt"r

,Iin'd
;;.ianl

Uri/efT

of
II

llhuk ri ,'iddlumla BY

wati

\\CHIII

lJ,lolltlllll'nrl.l

BH Y CHARAN

DE

TH

CKER,
3, ESPLANADE,

& CO, (1933)
CALC TT.

CONTENT

I·IV
H,\l K TU GVDUCAD

Gonti
114h

_\f }PI!

wn

HIS

POTi;:-.; L\llrIF..

v E~DS rs V.·\15n'';,.\''15 I

9

'27

-5
.10

35

"We

1;'1'14

to JI'!' It! tyr.lllny ill the 'c 11,,. pi tl:ougU, , IJ II 'II /0' ',Q,id '1" ec"

BACK- TO-GO D H EA D
Will bt publi"olU P,1!t by p. 1 . pc. re , iI, We.

I~I 1\ nJRI:lC;. '

l~rit)t'

011

.-.

::-11.\ ".\,'1' ... B\:L~JFE \

L.'.'F.

0.1' Hi.
fl,

Di, ine
FJud(fj 0,,'

itii iu,
III'cI,

"a!',

rll

.'rttuwl
'til II ,

"i 'dlw1//a
u!.braltd
GIIII

n'rdi

(;(Ili

,1Inircuuj

I,ira

""

(-"fnri/url
lilt'

fit'ad}
'nlf(l'tt 111.1":

itv« !'(li':'.1 11 as 'I'lIk,' I'S Hi,: 1/" 'II", ' i. ~I 'ft' 11J.iClJ il':/' Iii' llr: ;fl(l. sifl~
1.
I

of fI:.· In lill' \
t'I .,. 'r .

la ..~ ( .i·d D
H '1\' i1'f1111

Iili. 1I1nrl,,1

'lei. 'I I,\\'t'
tn!

l pH

n ubl

ill

h· mind.
III

h'lhly gl\'L'n JH" 1)' pC! pi' Olll' r h 'Ill I ii ht hnv
~1I11

rhoueht
1 \'"

aLolI1

thai I

11'il" r-neruy bccaus

bliacrl to 'I .ak rh pi in tru h i r SCI -i ~ a II rk-vmiou tnwu rds t he A bsoluic C h ad. I hit': ~i' n hem all th :i' lr nhle only III h· r i! (Ill 111' t th 'y In .' turn Ih .j r Ia L' l wards th . L' " nality ( ~ndh 'a" \\ j hot! 11\' desi. c Inr

gain U:lY

(If

with unalloyed I!' ti n. other th r may understand

I h pe s ne
III

rightly."

"1 a dvi 'f' ull t prenrh UU: reuchiugs of 1{IlJlH - T{ ~h!ln th di il I _" orJ ( hait: ll ..··L wi h all nVl'gy rilld r -50UI" ultimat g al sh II 1 . tc he '( I • the ill r the 101tI Il:I1 . •'r . I{ 1I pn and
P, )"

You . houlrl a ll work c

wi hout any quarrel in this mnrla l world unlv Of h rv i "uf .odhcr . flu II[ l I I", s· gj , • up the servirc I r ~l1dh ad in pite c all angers, II 'riiicisrns and nil di cnmf rts, 1'1} 11 l he cli."III 'III \11 I I ' ... appointe [or In 'I I)' 111, in the world. d I 110t s .rvr- the p'\ snna Htv II (; edh " .d ; do not gi\ ' lip your \\ IL • rvio- whi 'h i .\ ur \'I·ryI tiling and all. neither reject tlw prot·, of 'h~llnin~ .mrl hv::uulg ql ht· 11,111(1'lIdl'lll,il Holv ~'llIll 01 (, dht .rd. 'Ill! sh I II 1 _llw;)) ch: III the transce rl'l1i:.! ,I, I11l' )1 ( )(11 ',I I Wilh 1'- 11'111" .HI 1 ,Ill b .I • It Ilk, I I't', .i rul hu m b] 'Ill' .. like ;1 sl r w,"
I

"\V· wi. h thrn L111'" Ilia sol (1111 IIm!y 01 tl 'II and bin dill' " Ill' : 11 rilucd a thv : I . I 1 l,rL.ld 11' It. mn ~Ir \' mont (n1lt~r 'g:~(itlTl:l1 rh.nnine I 1111'Holy X nil' nt .lldIW:1d) pml I ·''th' I h~' L. 1'1 . 'h.ntanyn. \\'. a r . ur I I· ir 111: of bernrning : he ro i \\nrk ( I ,\ re irnu-r of rcli .ion. I II -ur e: iiI,' 1n11Y I t' id ruin , I wi h h (jus' J tlw Lotus F· ,t of :rl't· I{npa .md H~I~IHU1.lth til 111,,1 is 0111' l'\ l·r~·thing. The flU\\lf Ih, lr:m: ',Ild 111.11idt' t o ln- attraction 01 k·\'olton will l1t '1' II' hlockr-d , .m 1 ~'I"I "ill! )'our .rll en rgy shall 1'\' \ vuursc r rulfi·lliu ,hl' d Sirt' I '",(,11 Hh.lkli Vinndi- Thakur 'IIt'n' ;Ih' m,Lll~ Imung 1 )'01\ who .HI' 'h'l qm li II" . and kill
l

ab]

'!Irk':>,

\.\'. hn v

n

nthc'

rh'.;il',· whr

L

I {'\'l

r."

11

[I'

I I -·1\'

r

11Q.kLI.r
\1,
lUll'

/

',(' 'Ill •

PIH,tl]

Y lill' d 'rn.tI -erv i-

. Nri C ,1 ad

he pnson -rs
ha \', Jut tor~nt en Hi rn a re til,

~lh..1hf' nd r·,
liher .. l d soul.

a','

'Th conditioned Ollis "rho rrc hou d mat ri I en rgy L<lU g t rid ( prison lif hy of(; dhead if he prays for it . ju.lI q, (,fI:al 'ilne:> and M ssin l of the world I ;JYP d livii g entity and all such means ar 111" ouped &

lip by the

the I ei ') d s' \II nl v rious into rcc di
I

\~ y,

,111

J

[11 .i ns

lur

nt

h. nne] narn, lv

devotion ,
"Th 'Ill' ~1 rnanv sui -divisions within glJOll works ::.11' h :,:-; lh _, st 'III 11 re .v, nust nt'y, -h rilv vna n an \ ri 1\1 such hings. ] 'Ill rc nr result of all the abov . men i med good \\ orks a rr diu trat tI a IIfI ~x pi, ined, a n I • .rn 111; .cd, W' l:ln 1 nd -rst nd that hi h 'I'. t.itiun Lll li l .1.11 m'i the 1 " '\
c>

rders
opul

sar n

II.

Il

ri I wnrlrl. ne result

P wr-r, dvliverr nee (rom rni srics ,111 I eli l',I:; ':0 r a ttuinr u-n rtf hi "I III till' <Ill ,. go 1 "<Irks, nil Ir \;.~p,1 .uiu 111 Olll 11 hiulu r iuud.nd lit services. \\1.: ca n under tand a ll otlu-r h'ult, a. oruv ot l11.1tl'ri01I w rh', ,~""sll('h .tll tho nsults p'r muu; » th m: 'rial tnt'.) vhir h ca n h 'Itt~in«lhytl1t'pl'lflrJillallt:t'5 I!!undw rks , arc \llllIIJl1plr;lr~' and $11bJl lin I .... ..'ic'n hau In order , t III _nrl ru- i n and ILL', ·tt I Y II ' la "rial En 'I' ~. • r I i 1 is iml,' I . h. L\\ 11 .uurc. • f" :dl IlI;:1 11 l1itl~d ncquisinons I annul lu,·I)"'1 ;11 our .111,'111]'1 to ~1·t l] III tlu t·,mtftlllll.ll us n lift liP till I ont I rill' tr'm) WI'al) "I fill r , I t$ of the. t' 00 rk bind \I, 11 h' tr Tl..;J \\ itlun tilt ini ...III .nut 'd,\t till r "
Tlu If lisnat, nd (J til! tiui»: 1:;J:,IIt T ilatn: f lift is 0 ( '"il; ,'!II II I,', , im~ lflr II ! " o' hi,l/I," ilutio: nil' l>\ 5 ('11\ 01 till' f Ill' r I"; , aud rot r I,d, 1:0 ,f lift..:1 iu r,l lured I, 11indu ,I cl I ~fH d ltl III uld II J.: Ih( h roll h I Ii thr I':p {'II\'l' l ~ rt run 1:- flU highvr dllUt ;J 11111m .. ill r:: i\'1: iucru ,[nrph, ,h'llll lor (Ulli,·.lt;n~ plI ilua] knowh d· e. I hi r hH\ .1l1~ llllt \\ ho -veu ,11 r-r II I iUI1I" W her • IIH .. rd It ha' \ ·11a, ",U Iicient I isun , J Iltlt .nltur hi hi:-,ht I du I " I .mulv lit '1~1I1.1\·,1 II spiritual Ion
I

I\

T '[

(~H HIE_,\ J

l

P.IH I

1\'

'I,lr,lcth . di til

!:'ili.

thut it h ,d

• Til!· ""'-Ir nor ylm I
il

Ill'll
:t

'1'

(;00\1 ',',ork:; even

,a

1'0

til·

te and cr.'

v. j hOI \ a ly . nor he .tll lie ot scri 1lire'. 'hem elv, ,

11"1.111

••

HIIl·d

into En"!i'l1 li) h· I:' itor tr

111

In',

li.)

( IJnder

direct

order QfHI~

Oil/lne Grace Srf Srlrnad Bhaktl Slddhj!nta By Mr. ABHA Y CHARAN DE.

Saril5watl

GoswQml

PtabhupadB )

AU

tory to

ri Guru and Gauranga

"BACI( TO GODHEAD"
q;iS'if ~ ~ci

~'?t: ~
~cf
0...

q~Cfi+li!1 j,~~"\>"t ~~~
I

lNiTqr{'if'1mf~ci (j ~~'"'

~ro~q~

lfTCfacr q f\0'I WilJ Fici

~~

~

C1 otl ~ ~ 1:

ijff!!fcn--itrql((l~r~dJ' II
to the darkn

The man having forgot en him
Godhead, has forsak n his r

if as lh

on

r

a
driv r [lh :r t11 hod'

h r the

I constitnti

nal narun .

He bas misidentified himself with everything non-godly and U (or manipulates a material existence ODduel d by the mind and the six in trurnental senses. He is concern d only with his mat rial \I rings f gross body and the subtl mind b t nn t ~ eith r himself or his so called numerous f illowrn n. This is "\hat \ e mean by Nescience which is darkness. Th man having d ignate aims if with the relation of his v hi ular bod and the fin r el men or mind and g tc., like the motor-car driver who has id ntified himself wr ngly wi h th m tor-car its If, bas manu fa .lured a i ilization whi hi' ~ f (01'1tradictory and self cl nial, His s called r. tionalit ha ing n l goo Iar abo' th ra tionali ty of th low r animal h ~ laments at th death of his f tlowm n r at til loss of his own things which he has n er witn d b f re 1 x rience. This' \ hat 1i e m n b, ci n whi h is darkness. H· slightly f Is ani and that after the d ath a his r"llowm n that tll d) los s som thing that moves it just Irk th ri er moves the m tOI'I

e
t
W'"

y

13.\ • ri ,ui lar ua \', b
!1
II,

r

T

r

PAt<l

i-[\,

ilil,.rit:l tioi \\ hi II, in liOI1 , i: ,11'1 l',\{\'rn.d an under: loll din' hnrrMfl It'l.no m', nin iu a' IIgh where th' hi only fur til, math,l" ul thflL'rl,mt
111:-.
II

1M ti 1111 liz:l a

. l' '11111('r 1 ~.!, said hat the Kiugdom I Gall would II ,let Iupli:,ill'd throueh 1.11, 1Jivin POWl'T of luvl' ,I ltd 1 ' d ('1. [t'll thal .. h· ta ks 1 "r " til 't.. til conduct our -lves 'ltIcll\ldu, I Ch ',tia n

Ii·, .,

Ih,lt ill~pjt{ of lh

diirlll

ies of our surroundings.
'ld.

WI:

Ther
$id, r,nil n

1, ' H,t lion \\ ith
IItU { I

an

ma,

or ',:,
th
Gm'L'

III

the
1

b'

ity dl

nation

"B.\.l I' T

l;C [ HE.\J .. i' a fl hi at -n VI by undc i thl' Jil ' ti II d His Dj" in' Bhakti . iddha m.i Saraswati

of the Kiugdorn of Cod 1J rougho II our .ountry un 11 \0 1 and ~('f'l)nd, ' I(J illftn -ru:e lid cha ng' OUT social- -conomic and politll 1I .nvironm 'n ~ a to encour.e«, Ih !lUI' ,Iv" and hers l k 10 th Chri! rial] w, ' 0
I ,\\ tUllt'nl

work

rrl

II"

Ii

l;OSW.HIU f1fb"01,

brir
tion

l'l.lhl)upad,l, the r t ;1>1"31d (lUlld,'r ,IU 1 -r o thl Caudi)'a ;\I.1lh ai.tiviti •...-jll:-.\ to up 'I rl.tI relation 01 blll1l;.Lllil,' \\ illl c '1111.11 n-laf t.ht Supreme i'l'rwn, Ill) nl ;Olll1l'acl.
l'1I1 1ll'1'1

life." Thr- horr{Jl ~ of the war (If' pin hing .v rv 111' .Hld .rll ill the world JIll a st u n nt of.lr. rind L \Vilk-it: .rlu-r hi, J iuru Irom Russia. will tell the story

of .111 III!wr ruuutrics Inthl' \\ orlrl. li£' .,takd lh.ll "Fi t' rmlhou l'u:"lans have ~ \'11 kith, ,\\ unded
re slaves Fill! I in t~l1 i., thi, wuuer w il! be ,."r('" .... 1,rh,qJS wors than " ;rrn', hl·1 \\ ill hI' Ii lit' 1-.10',\n thi .... \\ inl ') III 11111111111 ... "f I~II 1,111 hUIIl(, (,IUlhill~ l''(u'pl lor 1111' dllll~' .md lell (''''M Illi:d w ar \\(lrl..\'r., ba" ne',trly
IlllSSIllg, ~L t_\'
111

That II 'n: 10:;. ti'1t'il1 .md III rure lik, ihi: is keenly Ich by ountri -s a IlU lilt: lollvwing ·t.11 I in tlw pre., t,dur "

ttl!'
\I'IlL

letH,it:r-; WIll

ol a Iii. raIII all In 1p mUl h

le":-\

million

Ru-sians

till'

]{1I,.. ...1;.J11

u-rritoue,

<..I>nlrltlltd bv Hitler,

,', rrn time b,H'k a bold :1.Ill-ownl hy tlu- :'.ill'lru politan of Inrlia ill till forlll uf M iral Lind. piritual

He-arm

mcnt

I1lO\'
III

.m '11't.

\\";1.

plIhlislwd

in

till

Hindu.

which rlu- n-v, n'nd Bi... op d -Ian-d h thai "1:\1)1:\ (; 'IDED M\ GOD CAl\' I.EAD THE w: }{L[) RACK 'I () .'Ai\lTY", The Pre sidcnt f th 'nih' Sta t , "f Arm ric~1 han Standard,

goUr' .• \l.Hl\' ('\ l." i...

\i,1

rncdx al

,ll'pltt.

JUI

uC-'

[11)

lor
~',tII

\'11",1

in a lnf'"'sc.g·
..;trt'llgth

11

the

'I.'nall' fll.11l'd

tbat
ill

"tl1l

uml['rlyillg
Iihru 11\

\\'h. f .i:-; IrUl' fur till' l~ll, i.11I pt,'upl' i ~d"t) true J "pk. a w c Imilan, ,II" f. ,IiI' till' ..' m ' It), 111, . mu \\'<1. n t and hI ;JIIlt' lis tl:.t.

f th'

world

c nsis t

t.h('

n1tlf.d

citiz ·n.. pro r.unmc therclore 01 moral n- ·anna, rru-nt lor the world cannot ail, tn 1 : vn the dang'r::. of armed 'onflil't. 'uclt moral rc-armarru-nt. til be rno:-I hi hi)' 'ff ~ -ivc, must rc eiv upport n 3 w rld "ide I', Tae Ex-president (!:he L'nh d 'la tL- of Arrn-ricu )lr, H -rbcrt Hoov r" '11t c III sage in a t-j izcns m .c iug in " w Y rk which includi I IllI' I(lll')\'o'ill~ words. "Wh.11 the world IWNls t.1-ct Iy is tu return
to ~nj) and moral spiritual ideals. the pn' -m mom -nt, nothing: Lon rns mankind." :OIn' 2j(' IIwmtwr. II the British Hll\l-;t' of Com mon jointly fl fhrm.'o h. l "pirill1.!1 prirh'j ph \\hi~'h ar CUlllIllIJn II lilil£.· U tlU iJ opll',:ln tnml fnnU,Lm 1 I thall ,10\' pnlilk:11 m' " ()tlOJnK i..;m, rhl') al ..o In .n!-!h· ,I ttllrTlr' I th;'1t 1111'" i.... Ufgl'!U TlI'\ li (I ;u'kllllwl,'d ' . Ow , I· 'n i~1l .mlhori I: (II (. I in h 11\' and naluJll (J f' .. l,lllithai lilll'll,· \\hil'h 1<' t... !In th.: Cllr1!'ti,ill r.,,.,pon .. ihilih' to all !lilt''.; fdlil" mC'1I ,1IIU 111 build ;J n.ltinn,d Lill' 11,\... -(1 lHl U~ It JIIl. .... Illllh .Intl
f;lilh •

TIl!' di"gll 1 uf tlw \\ ar i:. w II ~1lJ11m:l ized bv Ihl' hm'jl-:II t I 1~lry uf Brit.iin ~lr. Anth ny Edt II v ho .....id th.u "thi: 111m' \\l haw ( Iini ..h the jot I ru .. pt'lly. \r l' \\'1'11 not lui r;.J((' lbi~ bu. ilw~" ,1'\'( ry
y'ar, \\,11 '11 Ih jot i Iinishe ht,~ 1':lt1n t :-Ial it, am, tht- !l.lli.m and the united n .•!ion," I\\l'nly

hrn

rhbi bpi Can I tbui v III i 1 Loudon sai I, .. 111 ve ry ua t -r m'11 Ion ... 10 be d~·li\'t'rl·d from Ih curse ul \\',Ir and 10 lind in, \ wo ld whir' h has r '~.J ined its e. respite from till' harshn and bittern ., of Ih ' , orld Ihn' ha c know n till now. nil . of '1 h 'y \\':1 nt llw Killgdom n He, ,'1:11 without The kin ...d!llll elf (. Id \'i hOllt Cd,
Ul {M dUb I
h,I\'(

Th '

it ..

nF '()II'I~ Ill.'. 'T 11"~ H,lCK TO (;O!), hI! hI fllt1lh.' I('r I ,I " , m III' . t th.> I1llioll ,III I ft'l \ \·il '" IInl\ ,'I hn It'. 1 i ,Ii i~ • uih' !ilo!ltI t'l IIIH,b dIU I II \\ <lull! 1 \1 C'P!! 1\1 Ih'J!h I it.
\\'1' 1I1 J." .. pLIII BUI til '!Ill pI. 11'" \\ III om,' ',\; ip .. rl f: ,.,: J ( I, d~ 01 111111111 111.1,1," 11111', to. 10 (; d, R.I 1\ TO (, }jJ, lh,11 i:. tilt' I'hi"t nl d !If EI1~1.\I\d .111(1

"or!?

. ir ~!.lti(Irri 'ripp!-i 111<' r.nrd Pri,y :I.d in :1 1Il1 'lill~ or Chnsthltl. ... ' III IIIIWS ill Ihl'

0

Uri nin
h
uf

",n

\,r

t1lOn

l'\

"t \

11.1 It\!n , , ,

HACK TO G }J)HEAD
An . ki now

3
Poli ti .. ~. 'huH rn yak

h tel}"
. W

look 10 111 #.Jc ~'r Fran i. pi ad d th.d In liu. by !It r xaml h' I11j ht show th '" rid bow r 'l'giOll an b -11 Ill. l nt a all uni in ro in the . mduct of. human (lll i r." ir an p.Jli Radh;,d"rl5hl1lLll th' g<l'J'n Hindu phj]OSQ}Jber addr ssing a crowded publi meeting in alcutta re ntly, observ d:. 'At a tim' lik lhis wh m 1 rc i p v Tty malmariti n f y and mind. wh ill rna ny p iopl do n l k.m w that it is tt!l have <i ['ook d meal, or lo Ii 11 'oft d, wh n millie of hom ttlPII into borne (i).f hung r a nd pris n s uf P rty r ligiou III n will hav to address WCItlS 'h, to th - t k of rem ving them." -'T a-chI} the world was noi 'it:f mere crmtroversial
J

uughi ibaud \\ lril . I aiths sai h'." that v -rywhe , aHa, ked bi utullv, 'I' .• Ihc tWl'Y ttom« u] I'L'jjgiol far 11 ign,"

rlc1 . n r .

Sir

ran ~ -

and violent.

Th re
mar "
1.

WR!'

mor

h·1"

anI!! rnor

IUI-

11 f rei 11 r. tn quit the shor ~ or I ndta hut ,J iri .ually . h did nc !l'r 'k <I ny udy t do 50 cor sh will d so 'VWi! now. She will rather imtitt> all the re-called foreigners to l erne and exploit th spiritual r QUI"' es If hndius dvanc 'In IT and litis lfVLTIS' udornnl -xI loits ti n win nnl eml) nhan the I ry f India but will ah en ri ~h lh· lSI ry of th \\11:IOJ· wo lcl for unity. faith lind huraanitv 1L m not b - out f plac td III ntion b r in tha Hi Di ine Gra, • 'ri Srimad Shako iddh ta era waty ~OSW<l mi Prabhupi du, just "for' his d parture Irem this mort. I w rid, wrote me a I tier from P uri da t:,ecl th 3 rd D eoum 1 r r, H)36 dir din g me wards rn duty in fulfilling Ii. mi: 'j n in th VI' rld for pmpng'l 'ng th ,I: ~igiun r Oi .. in ov pr pound cl by Lord haitanya. 10 COUTse f writing that lH T, H'" wrote th following lines amen -t other thing-,
l,'

a irations and illl f1 frustr ti n. h. t lnt rv n d (from the In l war) showed rh bankruptcy of 11]1) pidtuaL value, Th Versaill . Treaty, th 1. sague of Nations, and Uln: isarmarnent ·oo[ r nee fail I 1J .. U'", LhI"Y hu ~ nol rtainty, And th
th b .k gr und of public
0]

our tb ugh 3r:lB argurn who are J'W.t con\,crsa,it with th momb rs." "111is \ ill do rmrch go to
IOUI'

"I Euglish

R rn

nil'

n mud nt thu ) ou n

ourself

~

\\ ell as
)'l

inion

f

su ain th

1TI.

audi

nc .'

Thi war, wh n it would b wan, would PI' Vt' t b the breedin gTf und 01 other wars if the P 'B" was not sav d. it auld h pp n only i J 0\ 1"1'[111 nations .. sed to take prid and 13101) in th(·it; pit' sions vhich were based on li\ our and tribute of ther ... :aker nations. \' Thip rbap was what Sir Harcourt Butler meant wh n he acid that til - prin .ipl of Hinduism coot in ,d til essential 1 men r r the saving of -world civilizations." In • nether me ting the sam philosophur pointd au, " \' have to d, ft'at tyra ny ill th· rea lm of though t and create a will for \ orld p a e. J ns LnJm ots for training til mind nd educating human

-v 'r)' hop that Y u can turn n~ good E,ngli'h pr ~a ch r if ~ ou • rv sian to in ulcare th« nov I irnpn sion to 1 g neral and hilosoph rs f mod I'll agv giO$ity."
And: wh

.. I have

urs 1t

Preach - -in-charge (~ppointed by -His Dh ine who bus r returned fr m L ndon PI' a hing work headquart r, ' 11' kindh nt hi blessing lr
ityan. pdn udi 11 Math 15-3-4' in 1M' following tilling: "1 kn w tha in hi- Ie er \\ 0 d! arnon

natur should b used to d v la~ pro r orial outlook without ,\ hi 'h instittl tional rna hin ry was, of
little usc,"

other drnire that

all

These p , -hologica'i mov m nt. 0 th lead ers f untri m i11 d with th' order M ter Sri rirnsd Bha kti Siddhaut r .wati 0 swami Prabhupada bas led me lo V ('11 tur , t·
start <lap

a.n

-r und r tbl.

310\1

ru lUI' and .t} If' "SA

K

T

CO H" D" hi h imp li all the word. that rna. inktld to y in lhi orulCtction. India h :!'\ b n p IHit"ally slll'f)jlJgat'd . Cl le .• :n. fiOr. t'hc hurtn' thou cUld 'ncr-hut tilry [e'w bin be. n abl to '.'ploit h 'r ,pinlu- 1 r pur . III tm 11 \\ which ar measuT d lLD.limit n,' pint lal
w

world out ide he tings in iEngli~h.·' nd T' th oir nus ;:\I'ICl~ .·n ~e H}3 up t now. I was Impl~ • tilll:in"" wh'm er I sha~1 \_- nnm this di k And that ithout .my m D5 and c pa_ il.'; but " n n ha dL' lur.lg mc in ludi.ng lale Prof. ~i~hikunto ~'an)' I aJ1d Spd. "\a'~ud v
Prabbu n \1 Puri M h raj), 1 ha"\i . UfRg t t k up t:lu~w k L t Profn
tk

I l~

m

0.1\\ .tys I.'

pllili. hiu r which

111'.

IIi tt-'

ill

"H

rmoni ..t" and soruet i me h ok I\(' \\ .lnt d to
I lllllid not

oi
\ v ar .onditions. I wish Ih'1 every
thi
n

the SCI vi t' 11(' AI> ulut: p .. malit ' (If (.11 1I11 It! and Lor the \\l' farc CIt all entities. The I. 'Id L will UI -r tore dt j.,. - ihc highc:l amount (If h ,lIt·fit It) th -if .,t i ition if t ev will simply sac I ific "I li tit' tim' )f til' :)('f'\'il: tlf C-mlh ':1d <1::. will be <Iii h·J j n Lhi
p rper Ir m tim'
10

ur

time.

Surely

they

will

so b. ck

pres
one who

situalion
I:> -nlighiened

:llising
an

tu t. odhcad and tit pr en H I ten \ oriel ill t . Iran formed in til the Kingdom of (, HI ,IS till': will 1 arn to :lUkJlowkugt~ II . !> v l·it;n authority til t; d in
hou« and outside.
11111: It
[U

edi.ca cd or all nationality, in t tis I riodical publicati

ma)o take active interest n r wid, 'il illation as

p:'lpLr w ill ontain only the transccndrntal mes- of th gr at a va nts of 1ndia and spe i lly f

..

Chailan a, the Codhe: d Incarnate Who desc nded [or the deliverance f nil fallen souls in the I r : n ag. ly duty will e simply to r I at in the ·'B.\ ..K T DHEA" just like an interpreter what I bav hea d from and what J have b n ordered I d liv r by my great spiritual mast r H.D.G, Bhakti Siddhanta Saras w ati Goewami abhupada. othiag will be manufnctur d by LU' by my mental concoction. Such words will d end a SOLIn Transcend ntal and wh n the' are given proper rving reception by the aural channel, surel. they will net lik medicine to carryall back to home and "B K T G DHE D." It is reposed that at least part by part issues of his literature shall b published \"ry), r and the subscription is fixed up at Rs, 6/- per a mum in India
Lord or Illt en shillings per annum abroad. The writers of this p per will be mos 1y those who have d dicated their live. resour ,intelligenc and speech ' rot'

d ill th· pag' 0 to be \'C ~' dry ill I he .irc from a tli er -at sph rc alroge her bu still We ha vc 0 give 1 ntion to Ih\: I1If'S....agI:.S if we really mf"ln to cure tbe disease f N~ cienc and ro ,.. \ -K T( IJH·. J)". ~ uga r-candy IS never lOW' t t» thn .. ,\ h ar :uffNing Irom 1h, disea e of Hw bile, But siill sugarcandy i UtI,: In dicine f r bilious patien s , The

The subject matters J .. Back to ~Jodh(:ad" n "y .. I 'ginnmg a the messages

,I

r.

t1

Ie of sugar-c-andy

will gradually

be revived

if

the bilious pa ti nt go· on l kin ~I ar-candy r 'gularl) [ r the cure of the cli. \V. recomrn md he same proc ess 10 th r... ders 0 'Ba I Godhead .. ,

i On' wilhout c, ond t 1111 all living eternal subordinate transcendental servito .' Realisation of this tran endental r 'b.tion \\ ill be lb· a .tempt of his 11 r : nd ~ht:r ,£Or' th 1" is no bar for :m~ UIW in he world irrc ~ ciivc oC colour, reed and nationality. 0 back t Godhead, AII1.AY Clf,\}( x E. Edi or and F ounder, r;odhcad
arc entities His

G dh ad and Hi Po
In the Padmapuranam the .\05 lu Truth is compared with the Fire, As the Fire illuminates by diffusion of its raj s, although it is silu: tcd in on> place. so also th Ab. lute Truth. althongh situated far b yond th r rach ol our irnperf ct ,'1. ion, is omni-

ti

t

Th

pn

n in all direction.

hy distribi tion

r His varied

nercies. Absolat

Th se en rgjes or potentialities of tlw TN h, are innu n '1;1 hI· and imme, II ra hl '

in quantity and quality hill prit arily all f II .n ·roupt·t! ill three prinripal divisions UI d -r foil win!; h dings. tJi~..
(r) Internal otencv or ''Chit Potency"

(2)
(3)

• rgin. I Pot '11 )' or "Tatasthn Ext .rual Pol 'HC' or "~Iay.1

Ptn
len

v"
X

ern, I

C 11
*

D

TENTIALIT

5

r -_'t 'fOal Pot lC_' ot the Ab ute nllil \ h'l .. • the liviI'ntiti repr n ed uy di 111111 ies (- irit 'mu di . which ar ·ighly our lacs ". i t' '-ar but ienurne ~bie maud! tati o( Hi:;.l In I POL mcy as :i[r"'cl.rat individn I pertion, The actiens 0 the Internal POl 1'I t hei'ally c lied the Cki: potency. is • 1m similar t th ili:.ti 'tit's hoc Ex emu t Dey hnically kn '0: ".Jf ya" rr illu in. Th cliff L' 'Ll n ,. hit" nc . and th "A/ely!l Pol IICY" is 0 quality and quantity. The mao' slari ns 0 bit liMa) '1" \!IlCy by r liou of I.h \ inlll.u!praul un\vl"Sei> l~k• ue a' WI:! D see pres ntl . is said to b n '-fourth quantity ( ortioa) of the whol creation. Th crea(:i 0 f he "Chit" I t n Y is thre -fourth of I:b '\ hal 'r ti n and is lh Kill aO)'tl of God or t chnicall ca lled " Baikullth-a··. H " in Ii th cliff quantity 0 "Maya and" hi ,. Pol ncies, Th differunc is on f quality [UUn I tb reati 0 of th " hit" otenc is n n-d stru ti i and et mal whil th creation [the May POL II ~ is destructibl and tmporary technically alled th mat rial Natur .'" Th former i re I wlliJ· til 1, tter i unreal or shaduw. Tb oneis lightt while til. latter i. darkness. If! bhc. d rkn s on' cannot find out wh t be wan s. And ill (11 material ru tur a' on ann t find wha t b ar .h ut through lit he \ hol span (ilL his life . . rom the 1 rkness on h w v r can maik out a gu or th light nd [I' rn the shadov one c n 111 ke ut an id . of tb origin. The re I is t hnically known as Tr n C end n e or J oum /JIOO as opposed to th shadow techni ally call the mundane or phenom non. Bill aJl.be same \ mot n t mlsunde rstand them as on and the SIHI'l" , r n I· int rpr t d by imp rf l 1i • h qui ti.... diff renee betw e lh tni . ti n f tb t ney t ohnicall lh Ih
J.

r\

the

e n n-des-

" burr it, it up."

1'1

wcap n wat er

n ei te th soul, no fire n moist n it and . ir - n dry

"The
rma-

II ,\[

a

between
potency quality
pOL

n m
r.;

\ nnmt\> wb~h iI un~ '·"I'n who n 1<11"Ill. r . tl'd thillif m.. t"rtill Mtttrr PI" h". (,, J - }. I, clplu'1I1 ot Ih" Mllnd k lJp u:h.1 (J,q'w). :Tht p.rtrt ",,11 t pJIlIfI.:d b)' L.(:Itll Ch.li 1111:1). III ail! til trinr III ",kltinntu 1'.." 1'1"11 •• I ! "Ll iflll l'lJt;I~h. II"" "Ir l),u Gnrl po1l'tt'l~ "lid lb }' n,1'\" lit rru 1. Bill tlir~' nA! untlt' In I,U 1111' til mind nnd the "b: l .' {CtIt!w' 1511.) "It j fu UJr 111:1l1pl Ilwn'fOnl 1U pfo.litliW lit uboli. t1l:' iu h I Uo

vrrutl

.

1"

~'b'"

\I

iiltlill'. pr\J ntr'~

III

II

,h· unr anrl ,hllo'trll
Imrl III" hy flU\! - I

hlr

2

BA

'l{

TO GODHEAD

L PARTI-I\'

Ab:>oJuw T nHh) fJ ualit.uively Ih re is no di ff erenc ' bd\\ 1 ih fire and its sparks Of the Sun and its ill It:'ult:i 01 r.)'S but quantild.Lil!cly there is n gulf of ditrt rene l)t:!wt: ~ll them. 1 he li'\"in:; l·ntity therefore wll 'n he forgets his rl":.1 nnwr,' 3$ OIl{' with th(' "Chit" polenc_vand idenafies himselt as on' of the cr ations of th' material na tur or th ~ " lara" t ott'flCr by his t(,l1doncy of forgl,t!111ness- is as n matter of consequence, put into tile various Ll'la.Lecrial<lftUdions. represented by th three-fold miseries of material existence. These three-fold miseries are:(a) )'liser), pertai 11 i£Ig to the rna toria ! body and the mind such as percepllons of cold and heat and c"Onceptiom;. or distn .. and ess h appi ness , (b) ).Usery J:iertaining to thea\I;'ards of other living entities such as all attack by the enemies, bites by the anilllaisetc, (c) . :[i:,ery pertaining to the controlling po'..ers of gods such as occurrences of (11 rthqua kes , famines, wars. pestilence etc. A tempor:a.ry relieverncnt from one of the above threefold miseries is known to us as happiness (?). Negation of distresses is undoubtedly called happiness bnt all happinesses in the mat rial nature, are adjusted by thc"MaYll," potency and as such all such happin~esare conditional as much as they again await the onslaught of auother distress, In till' malerial nature, all so-called happinesses or the so called distresses arc of temporary nature, As stJrh temporary happinesscs C' annet sa tisfy the livins entity, the latler's nature bein.g one with the "Chit" potenc}' i. e.. non-destructible and permanen t. The tendency of the living entities, is therefore a hankor1ll§ after eternal happiness and aon-destructibl existence. The. entire activities of Iivin.g beings arc directed towards this end, But as Illey arc under the conditions created by the 'Mara' Potency which is ib; If destructible and temporary, the desire for :~ happiness o permanent nil hue , remains rver lInf"lliIfilled in the ;\laterial :"\'aturc. The exodus of the n-sich'nt$. of G'1:kutta to other places out ot (ear of heing raid d by he ]npan t' bombs, is due to the, In' tend 'Ilry of non.d . trut'tihh' I!xil'lencc, .Bul those who are hus ~oi"g away, do !lot remember that even .1Hcr going away (rom Calr-utta saved from the raids of the japanc~' h mt 9., lhey are uu;.I.btc to fWCltt.:d thlo.'Ubodies a... non-destructible al any part of the mall·rial
',\11. rhlnlt~

univ -rse, when lite same bodiC"!> will raided by the bombs of mat rrial nature in the form" above tbm.·fold miseries, The Japanc!)C also who arc til(": 'alcning the' C:dcuH..t people ..vith ruthless air-raids for increasing their own happiness hy possession of laud_ -do nol know that their happint's.'i is also It:lnpc.r~J.ry and des tru.r lible as tb y hfl.ve re pea ted expcri -nr.~ in Ih ir own fatherland. Th Ji"'ing lx:in:gs, all tbe otner nand, who are designed to be. killed, are by naturt! ctcrna I. impenitrnble,ln\"i!>icblc etc, So all those lh'iugs entities who arc tbrestened to bit killed as well as those who are tloreatening 10 conquer are aU alike in th~ grip of the •',\fa)'3. " potenc}'· and are therefore in the crark.Ot'SS, The Hindu c.o:m.:ept\on of thc Coddess : /{ulika Dcui" is the symbulis d f presentation of the darker mauifestation of the Absol'ut~ Truth and in that darkrress-c-destruetion, annihilation, death and miseries are the onl!-' rencomittant factors as we can observe in the grim-l'igure of the Goddess "Kalika D 'd" in an attitude, l'Ilway$ thr 'alening with destruction, Leaders of rna terial'islic ci vii iza Lion take shelter in this darker ASpt.·Cl of the Absolute Truth or he GofIdcs!> of darkness in order to dissipate the pr :sent and t rnperarydistrcss s without knowing that darkness t':101101 Ix removed by an, unscientific handling of the darkness itself but it can be removed only by the sci ntiftc handling of the Light only. \\'ilhollI light any a mr.llUl I of speculation of ttl human mind (which is also a creation of the material nahtn') can never restore the living entities to permanen happiness, III !.hal darkness any method of brin ring peace in thl' world which will stand eternall .... be it non, vioicni or vj01("0 can bring only lcmpc;rary l: 'l~cf or t" distress as we call 5ee3.11 Q'Cl!. tions of the E x tcrnal ~ Potency. In the darh.-nt!SSnon-violence is a's milch useless as violence ''''hiila in the light there is no nfl(..-Q of violence as much as (l( Ilon·viotcnl~\·. Wi,thollt entering into the details of hcse, WI: may takf' it fOJ" b...,.anl'd that Iear of bdng d~tro}" d and kiti('d is an outeeme of our association with Ina erial nature while ill reality we; .. rc ene with the transcendcucc. As. such w~, h,,"w\' m~thing to l~r ,or to he dl'slrord. Tlw body is destructible huf tilt' s-pirit is not. Til livint:::urni!;.' in th' darkness of Ih,' ,\i);; h.lll.: Trutll, wrongh" id~'nlint'S with the material nn 'un;' or "~I:ly,l" and ccncludes him df to be destru tiblc. Thi~ causes his h:CU" ('If oon~ neslT'Oyen ""hill' a("\llaUy nt'if; nol to be SCI. Forgeriullu-s.. s of til" .\ hnit;hty
.

:1,..1 II~'

"".Io~.,,', '''·~If
thO',....-I

Iy 111")11"Uri'!' r ll~ ... ,t"'~l'. I·Ct:<'t.: J (:7,)

lIt1<'"

01 t.h .. m",I<.

of

N.1IU",

(:o.I"~".l

1'><1

I".

Ih""1: tllhtr

! ",' I r I try

b.1

,").11"

G DHE.O
OJ

ND HIS POTENTIALITIES

7

Father is the '<1;1.\:1 ot such mi! id ntilication. Ineelligell( pc' sons theretore should approach to the bonafide spiritual mast r and ace! pting him (.0 be nondifferent with the Lord, will devote himself cent p cent in the transcendental servic of the Lord. This is what we mean by going "Back To Godhead." F rgt:lfulness of the transo ndantal loving service of he "Chit 1 otency" of the Personality of Godhead Sree Krishna, is the cause of rall··down of th· Living entities. Reiustaliauonof th relation of he "Chit" Potency shall then for· be. toe ultimate goal of human Hft::. If (he living entity therefore somehow or other cernes in touch with a bonafide saint and scriptures and thus becomes eager For revi al of his lost relallGn of the "Chit" potency" he can then only be liberated from the clutches of th"Mny,a" potency and then only all creation of tile mat rial natura appea:rs. to him as insignificant, te-mporary and illusion. At thlss(at of b lng related with the internal potency of th ~ Absolute Truth, TftR LWI, G ENTITY
DOES NOT llMl<ER AF'l'ER UNNECEsa>\RY ACCU~ ruurnoN OF :-.t~TERIAL WEAL TH~OR OTi1..1SLNG THEM IN 'rRE SERV ICE OF THE EXTERi..'l;\L l'OTENC v NA?iiffiL Y "~lAYA"
FOR DES11WGTION Pu'm DARKNESS; nor does he lament for any so-called material loss. He looks at that time on all etherentities in a spiritual nghtas one and the same, covered only in differ nt mat rial encagerneatof different names und r Ute influ nee of "Maya". The beginning ef such spiritual xistence thus ushered forth by the Divine Grace-s-makes the liberated soul turn towards t.h transc ndental loving service of the Personality of Godhead ua de I" the influence of His "Chit" Potency in place of his (soul's) engagement in the temporary service of the "Maya" potency as above-mentioned, This [act is corroborated in the Bbagwat Geeta byLord Srse Krishna as follows r-« ·'One who is situated in the T ransc nd nee and is fixed up in his mind. he .isalways untroubled and does not r joice by attainment of what is desirable nor does, he lament by aftaining what is undesirable." (Geeta 5/19.) , nsurmcuntable are the \va.)'s by which one can get rid of the "Maya" potency with her threefold modes, butane who surrenders unto Me (Sree Krishna) he only can get ridef Ihe clutches of .'Maya. .. (Geeta 7/14.) "'h n ill living n,lit}' beconresoverwhclmed in the engagem -nt of his service of th "~[aJ'a" pol ncy, he forgets altogether his divine relation with the Godhead. This horrible stale of Hfe is technically called

the .rls-urik i.e ... the of demon. The name of demon as we a,ften hear in differ "At scriptures, does not mean any horrible fi'gurc of xtraordinary dimension as the artist gen.eraUy pa.int by imaWlla:tioe~ bot: demon is a man who is godless,'" 1 escriptiono.f such godless man is given in detail if! the sixteenth chapt r of the BhagwatGeeta. A godless m n does not know what hall be do and what be shall not He is mostly unbeliever in the teachings of th cliff rent scriptnresand is genernUyatheist by nature. In. his opinion, r-eligion is superfluous and an unnecessary ongag rnent and as such he attacks r ligiml specially in the most brutal manner. He docs not follow any injunctio,n of the scriptures but commits all kinds ofsins which he could not have done by fonowing the order of scnptures. H follows his 0\,",'11 path and does not aceept any authority, In his -opinion tb rre Is no caUSE of the creation of the universe except a desire of passion, as a child is hom by the passion of a man and a woman. He does not find therefore any design behind the cr cation of the nnive ,and thus says that there is no Creatorwhalso ver. 111.e universe is a product .of Nature's fortuitous course and there is no ultimatecontroller of Nature. He finds cry da . that matter is unable to take any InitiatiIJe out of its eWI1\1'1II and thus the world is produced by a chance assembly of atoms and so forth. Witho\,it any fear ol the Aulhori,~ therefore, he finds it asier to preach his own way of thinking that th fie is no God at all. He says that every one can manufacture his own. religion and thusfh process of T:eligiosity so sublime and so divine becomes a subject for his reration. He preaches that there should be as many religions as there are men OD the surface of the globe and til re Is no necessity of accepting the fact that God is on and r ligion is one. In the o pi111 on of a god Iessm an , conception. of Godhead is the product o[ Devil's work bop in the id.le brain. God is manufactured by d "jBnillg brain of th professional class and thu veryona and any one can. manufactun hi" 0\\ n God and foUo'i'.' his own wa. of religiClSity for so- a-U d salvation. Thus condllding the godles..<:. man in demonic propenslry, engages bimself in the service of the "Alaya" petenry for the destruc '00 of the wor-ld.. D -voidol spiritual knewledg " be: is I s intelligent an] works out Ioolish designs out of his foolish brain, in erd r to creatcrroubl' in tb world. 1:1e considers him.sdf 0\ er intelligent and bv his 0\ er intellcrtnal me, hod he brings disaster Cloi1.e tranqu.ility

me

(n

-I""II,.",hlullI"la

r'olNI

tl LviJ

C

"'101 l,gtJ

u,ipcu,tl

ol

,\ ~K T)

'01 to a aumulat worldiv rich'
Ind J
Wt'l

l

P \Rl

I

1\'

hy all 1}(J';-

• In think liR his. ave I; l 1I1I" hinu t -d.IY nd thus. my mind is "I i fi· I I r till' prt. lit. r ha v got so much and in lhc nc: r future this shall 1 inert-a d a ."lin and i.1 in, I

havi-

kill d

Illy

that

encmv
011.'

;n

mv

ther
J

'£1

mi '_

sh: 11 b

kill

. in due

There i n Cod {?) d at all, Hf' i.... orde [-SUP1Tl\' 1 am th tore {,odhl,ld {() rful and happy te. am n rhe "rth and who i the 1 sh.dl

vi"

Of

rrpe uat· bi

lif

in

ear h Th

pot

'm),

to others COUll r

Th It" he i t d 1 ader or hi, family. 5 it~t.\ r sali.fy an unquen ha lc dr...ire for without knm;,ting the mild .. s of h~' is 'Ilgaj'!pd in such ion of tw ere tion
11

in rl"51 r na ion,

wn

trot"

U0 hoI! Y tas k on \\ irhon
COllI)

hority Who is of .11 Iumilies,
any dl'l\int

I nl soci ti , ,

ruuntri

," or nations

without

lion of ca t •

'r,

,rj

and col
ndh. 00

UL"

TI (.

ba ~

11

gut
'(Jilti tI :

h unholy

ell, ir '~, h·
unto M..
Il'

SO

kind
1 .1

us
h v think ! .11'1 '\lIb
It
l.l\l

I _to

rs..,..",
',1

1<1 hit

th~ C

ItI..

!.

11,1, t

THEUSOPHY ENDS IN \AJSfL'l,-\'\ ISM
authorised agents scriptures Ilk the Vedas and tb~ Puranas, These transc md ntal sounds when admitted by Rural reception in a submissive mood by any man in the world. h C<Ul realise Godhead in the fonn of riptnres and Saints and then only he comes to his senses that it is Godhead or His authorised ngen Is only thntca n deliver han froru all miseries grugalionalchaatiog af the _;ame=; of GO'dbcad. This procllti~ of revivi ne the sense of spirituality in human

seciety is the most potent and universal Iorrn of relig·ion in which very one can take part in- p rtive of caste, rr ed and celour distinctions. It lsassnr d by the Lord tbat bythls m&U10U OI'1I'~ one \\111 be abl ~ to attain to all spiritual p rf'c'lioIDS. So' everyone must help ill the propagation of snch transcenden I movement for the supr 'me bene fit of mankind nay all l.iving entities. Amongst the inaum rable transcendernal ~amll:S of lh~ Godbead, Lord Chaitarn a has prescribed the fo.Uowhlg sixteen words composed of chirty two Sanskrit letters ,-as the most potent sounds in the "Kali" age. As uttered by [be Lord Himse:II-men maytake advantage of r peatiug the faJlowin.g transcendental sounds. very day in an assembly of family m mb rs both mal and female at least once in ery evening or atan y rime conveniendv lor aisown as well as other's beDC'fit wirhou anygrndrf'. The

and no one else.
Therefere the highest form of philnnthrophit' or

vic' of tn. Personality or Codh ad b} awakening thL" spiritual sense of all sleeping men' aught hold of by the grip of the "Maya" Potency. The easiestmethod for reviving such spiritual sens 111 the heart ot all fallen souls, was taugbt Thy Lord Chaitan}'u ,,,.'110 took compassion \lI'itb the fallen souls or the present age. as congregational chanting of the Holy Name of age are always engaged in a habit of quart I1ing with one anotb r ill the fields of sociology, politics eoaomics, philosophyand religion and as sn h they haw !I.O hope of deli ..erance b_ the practice of good works, cultivating spiritual knowledge or by means of performingcostly sacrifices. H· ther fore inaugurated the mcvern ntof the transcendental "SamlHriUI,"or COI1I

altruistic service that a man can r nder to his fellow br li1rl!D-is the propagation or transc ndenta! er-

Gedheed.

He sa "N that fallen souls of the pres of:

sixteen words run as rollmrs:-·

1ft ~

,rt iji'q!]'

l!i'ilJ !f~ y1: 'i"i:1 'fl-

'til Ui:I 1ft: tm tm· 'tt1i
fJ:ll'll

rt n
linn-

·HuR' I{n uw H:m,' Krish.n.'l l{rn on. Kn"huh Bar, ,JUm.n Ie! ~ AI n.... 'Ram.:r. R6:rn I ll.r,· H. n' mn

Theosophy Ends
-.Ph summary of a lectur deliver d at the OP'Ding session of the Fifty.;Sixth Annual ceuvention of the The osophi cal Society in America, h Idon July 25th. 1943 'Ii\'1lS handedover to me by a \,\'elll wi~her friend in a pampbl t und r the heading of "The Theosophist as the Ideal Citiz.en in '\iVar and in Peace." B) perusal' of U1C pamphlet w ~:o.uld g"a1i1er til ~ Following poima whtch Iead to the ideals and philosophy of the Vai.shnQ,\·ots .. T he Theosophist beli "esin a Persona lis d tion of til universal i.1rtivit:;,. This eooolusion is quit logical a 'iY' can SeE' in very fi ld .ofOUFU,ctivitics. \ 'carl ebs rve that nothing in lhl' world is possible ro perform without a tLir,'ding "'ill. i\:I:1tl r has no power tomov wit'hont a touch of Free directing will and as J;nrh it is quite nnturul je think that Ihe \... ole material nature, how ·\'1. r bi.g andrDI~h summative, is directed [rom b hind, by n great \X,'il! which is termed diff el'elllly) di'ff rent • peru Intionists.
J

ill

Vaishnavism
But the Vnisnavas or the d votees of the Abso-

Ccnsciousness or a Di.rec:ti.ng

\:.vm

0

h' hind r!lcopera-

lute P rsODality of GOdhead, nor o~11..,. l elieve in a Personalised Consciousness in the proces of the direction of t.ill?- universe 1 activities but also he,' ar:ttulJI>, ace 'pi . r t' l(.ri:hua as the Absolul PerSOli who is the root o·f all rnus -s and all effects. In this cnnection i.f we r f or to such . nthenric li~rn tnres as .Dha"',,,, l GeNa. Br:lbm.:l sa mlll.;I.'Ll ell., III ')'" mOll' help us in 3p~rO'J.chillg nl!a.rt~r to trw Perona. lisl'U (' onsciousn 'SS f th Absolu te Pl!rsona1i t)' 01 Lrodht!ad. The IiL.t st.m,l;! uf the Fifth Chapter in Bra.hmas.'\n'l.he~~tH. affirm very ernrrhn noll) Ilia t Lord r('IC Krishea \rhe is known as G"iniJ.1 i~ thSup 'ml~ .odh ad. He has nn Clbrn<ll blissful piritunl hudy. !i.e is tht, Ori~in of all and H,,· hru oth >rori~il1 as H is Ow Pri ttl t' cause of all \.'~'l:Il"'.$. His flrkin.t' Grace Sri Srimad Bh.lkti iddhan.l - a raswati Cos\\'ami Pr.ibhup: da'xpl.1inslhi Ft..Ul/':l
as

foUows:-

.' Krishrm is Up ~xalted ~npl"('m~' IItlt)· h:l'dng U is ternal tHU11~, ternal form ,t!h,'rtl.1! :l ttribmlon

"'

l~.\tT"lt and t t rn 1 nit' ""1)' uamv KI i... hn.r "mph, 11 I) I i .n.niou. 'x'r:iog y I i:- ctern 1 1\1 lilt 11 '1 ture h • (01' (I e n ity. His et In. I t u iful ht.I\'llll) blu tinged I dv gl<ming ',\ ith int' lI~il\ III l n r l';\ il>l\ilb K nowledg« has : tilllo' in both 1.1l(", h Hi .. imoncvivablc spni ual In' y j .... lll ·\:ttnJil "" ill II' 111'in in' W, all I.:harJ1li~ medium size b\ His qu' Ii yin!;! s iritual ins trurn -ntals. I"Ii~ all at:1 Il1l1d:l.lin~ supreme ,Ubjl' tivity i nicelv m .. llih'~ll'lI in His t"l rnal Ful m. Tlw ~'oll!·l'ntr.1kd all-time pre -ncc. tin 'O\'I'l't,<1 kn wlcdg« and incbria inc f ·lil it ' hay' th -ir Il utv in Him, Th mundane - Porti n of Hi' . W11 l£ is known a all !){'f\ .. luin P rarnatma: Iswara ('lIpl'rior Lord) or \'i'l1I11L I All-[()sil'ring), Hence il i ' cviden t thai Kris hna i 'ok 'upr'me • dhead. is unrivalled , r unique pin .ual body of hUPN- xc 11.nt harm is
c

GOr lIE.\ll

l

I',\nr

1-1\

thl runth chapu-r 01 tiha,~\c:Lt (;" ta , I'hc P 1,cmaiity I (,odhe.uJ sa)' "~la\l rial ~. nure (Prakriti thiu surveill lit I', I)i\'(':' bir h to '\'I:r~ or II' d .anirnau or III nimai ,) and thi~ prO( e " n S(lf! 01 Komi: rhe tmin' e
Illy

under rn iviug

unveiled with innum r blc spiritual instruI n -t· ) and unn .. xkona bit' ttributes keeping th •ir sign iiy i ng loca t ion poperl r . a d justin a l I It same tim' b ..' His in onceivahle .onciliativc POW"I'S,

ternaU), III ntals

Thi .. 1 C Krishna identical "The pr . me

utilul spiritual Figure is identi al \ ith and the spiritual Entity f Krishna is wi h His own. Figure.' very int('nsily blend d entity 01 et mal of I licitioi rognition is 111' -harrning targe ted holding or transe nd .ntal Ie n. It foiI ws that the cone ption f the in-di lin~ui shabl lOrml 'm':igniludt· (Brahman) which i~ an in<lolcI11, I.Lx, pre entmeat of cognitiV't;! bliss, i merely ,1 penumbr of intensity blended glow of Itw three 1'011..omitan ' ~'i:,. til, hlis Iul, he subs nth" and the" cogniti ", This transcendental rnanifcstive T' n of Krishna in His original far i primordial IJ.1d..:ground of magnitudinal infmite Brahman and of thr ,111 P T\ asiv Jver- '0It! K rishn as t ruly visioned in Hi... vari ga 'u 1 time, sn h <1_ wner transC 'rid -n a I cows, hid r, owher I , con 1'1 0 milk mnids, Rut ..-r f the terrc·tTial Ahode (; lab ann Oilier,! of wor:;hip h~' lransl'lCndpntal I~!'>idt'nh; ur (,oloka h "wlil'S, i" (;0\'ln(1::I, lIt' i, till' Tn I l'alL~(' of all \\'11 an lilt· PI' domino Lillg :~Ild pr'd min" 'd ,I t'nts f Ih 1"ni\'('r:', 'I'h' giant'(' of Hi ... projcc!td fra(li nat portion in tho :tl'!f'd UriGill;tll!1~ \\ tilr "'i:, , th(' Pl't':'ol1al l\'I'r oul or PI ra nl' Imol, t;IVl'c ri '(' to .1 ~'om!. 1\' I ot l1I:yna(ur' \\ Ito I r 'a' lh' mUlldarll' un!\ "bl.', Tlti",
II" inhTll1 'diah n 'r~\' brin .' lorth Uw inrli\.lllb .l!lCl,fc.gOlL ly to h{' ..'manal ·rl t.t~, of tlw
"1m,

hy -vo] v os, " 1 his gbnc', snperintendvr.c or urv -illa I " il... wt' Ilia,' pi 'kr to call it by tilt' Snpr .mo r ersonali :) f (;0011 'ad is just lik the sup. rill - nd '11)' f an xi-cutivc hc:'l.d of a go\' 'I nment who do '::i cv ·tything 'L· di I'l.:rling \\ ill 1 III still one dm's no s e him in l"'('ry sphere of tilt g{ \ t'rnnkntal ani, itl " \\'ithlilt him l10lbir g to, n b' don hu on h' f ", f h· ;lrtl\ilY he "IUs to lu:: 'L sen a ... the 1 rI rrnan i completed b_ an thcr agent. Such b Ow r lation ot the )lat riul, 'aturc with lh ,\h~lu l «rsonaIi • of (,(Jdh 'au, The ~Ial rial zallcd he '.10 her Brt lun: n ' i.e, She I:> mlprrg a .d wi 11 111· seeds creation hy lltl: Alisoluu- Pc~onalily of (,orlh .Jd a' confirm d in he Hhaswll.1 r.QI;.' a in h, 1~th chapter. , rec Kri hna ~ ys thl'r\· "That 1111' .l.ltcridi -a UI't" whi hi' rail d al 0 ')lah t Brahma ' is rnv womb: therein I piaU' th,' sc ds or g -rrns of ~_ lion from \ hich comes the birth 0·( .111 ("11 ities.
I

I

the The

"on

of Bhara

."

l.'nder

such

Personalis d

h
ht

:rJphic;! b eli -v : in, it i n: ur. ! {on lude tbt,] , is a /{T '::11I la n for Ihl' f-I:tH d llJ)h' . t',

r f,

IPc-!

1 he gi.w('I'i I Ii' projLct·(I I r:I<'iil)]1.d ponion ;]~ t a (l\'.' i... onfmn·d c in lhl' J h ,,1(lk.l II

Tho \ aisnav., accepts hi ... plan in :\ wry simpte way, The Supreme P rs nalitv of Godhead being the . b, Oil It: En.io' 'I' md r a or 1 -v -rvthin .... hal f', the plan is so made that \l vthi \ ,- in th .. n'(.',1tioll i!. meilnt for Hl(' . [1' gratifi ati n of he : uprem Hein,,!, An)' one (Ita en atcs eli lurb...n", t ill this great Plan of Ih", ,U "111' B in , i nsider d hy till' Vaisn v ,L '\l,11 dhi or 0 der and hl he cun,ln it'S quit, nnturallv hal when ,\11 l ruirv Ji,'a soul 0 vts hi... 0\\ II: "i .1 hI 'I"rn:\! {~'it(~ of Ihl' Suprt'tnl' 13t'ing for :Ldill,llllllll ot Ill' Grl at Plan nr1 '(\11 idt'r.; hims·1 ;L .111 t'njo\' '\'. h~' i~ .• on '( u~ht II I of by thl' 'h, 'nal I I fh :lLpnnll' 1 ,in "hi h j' nn I a~ h'. :1tld bt; in, h.i~ i'xi~ 'n' in 111l' m. t~ rial ,',Jilin' (orgt 1till'" hi:;; I'l"ll nahUl' of Spirit. . fl' <il.1~S ('11 a ondilion;'ll lift, 11l1d~' I w lIlod~. f. ',lime. hl'I~':lf r. '[ hi Cr. Plan i... l·'.:plainl in tit Bh \\. t ;I'{'t.t ill w ul il1l.] I , slol.. _ i... tht I - hand h lJhlh ~l k.l of IIll' h \h I ,Iph r which condudc !lit' teadun!;.'S of Bhi\g\\fll (;1·-1". Thl' l\'r:onillit" ui (;oclh .. d "ru' I\:ri:hn<l :-,;y thl'fl' ill It wI) (ltll ~huuld tr him'dt :to Ih' <'t'm,l! Iran: In 'lit.
I'

THEDS )ilH\'
01 _"'~

zxos

1."

v.
1n

I H.'

Y]~M

II

Kri hu with It 'MI ad ....ul. L u l he like the 'T rrna ngi " '.In!.l.nY'I}' or "lhYdU}'Ot/' hut 'hOilld b' hak ,'ogi' pur and imp it· and iu ev 'lJ' ph rc ot h15 ;11: ti v it)' • he rhould u~Y serve lb.' purpos of til· '11 rrrm- I'ersonalitv f Coo,heau co rdiug t His {,rtill J lan under Hll.' guidanr' of Him or His b nafid .., r-rr senta ive. This will gradually I ad 001: [I.: the 1 siuon f e ernal crvitude IJ the Eternal J'crson and this a vi . W' imp rted D ree , rjun. bccau he ".IS Krishna', m -L bosom and J~EIr triend. \\,imjn this plan f a Lion Arjun w ~ also • dvised to giv up all other VI1 agernents nd simply oll \\ ih Person l1t) ~ dh d. 111 t11 begin~ nin or the k"5GnS of eta rl1 I N' unality u[ Godhead explain t Arjuna a many eli er -m 'ng- g ments as U1 duties 0 a renouncer, of a Sany ill, f a Y i, r a Jnam'~. of a Karmee etc., and now he
I, c;

dominat

id e-nd
OIl!

i

1

s .rv

!tIL'

purpose

r

the

re-

U minntor

bsolute.

r war all ClUT activrti 5 :H' tar ett .d 'ith '1' t j tLw 1I 1 f om ho lily pur c, or In 'ntal purpose or om, piritu I purpo v, to th - nd I SUIlW h dily and 111 -m j purpos

Uy no permancn t value b~ \'iog rl!ga rd lU U1C very end b in tr nsi 'I1t and un crary and are lh -r ' em' clus iii ad under Iw heads namely good or I ' 1.1..1. But th ' avtivi ' s 10 \ 'd iritual md i alled tr .n "nd 'mal tall gocd and .!l1 ad purposes n I as such a 'liviti~' m~t_' be divided inlo three d P rtrn .nt for p rman -ul and atern I xi t u " Th
prncbrn

P [1 onality of Godhead. 1n hut war H' a ssured rjuna t protect him [Tom all vic that may tUTU" for not h~t' in~ at erupted do all oth r d uti and or th t I' son h has had LO lament for nothing, By the performan - (If rransc nd eta I 10\in servic un to the Pe onality If -;-odh .ad, th pure spiritual natur 0 v 'I)' on a.id all b com' manif l. The p~rf0J111ncos of all .0 called dutie in this mundan , r1 such as p·rf rrna n es of r liaiou dU'lTC. w rlill) duti ~5. purifies tory dutie or high r stu te 0 Iii" acquisition of knowledg In dilation for controlling
J' I

rds F straightly t gi~' • II h directly ollow til' wish ' uf th

t1sng men

up an

P -r Duality or Godhead in Hi ll-bli nl, E 'mal A11- ttr ctive Form. If w' anal .."'· all our acliviti ~ in thi world th y can be group -d log thr ither of the abo" different h adin ,D:l-m ·ly mundan or rranscenden al, t mpornry r permanent. an 1 - II such :l tiviti att in ;: ill sort trnosphcr a xording to h plan or id .al of ,h perlormer.
and Th sv n rc di r ntly m rned under difier n1 he ding. and difl "rent plan but such ac ivities as are tar e eel

three departm nts rn I)' be I rrrned as ana hment l ward imp r onnl spiritual -xiste e as pp ~ d l variegatecl material xi j nee, attachment [(\ tbe "' llI erv as iv dhcad or 1 '<1 Iised 1151 ct l fl. rna rma lhc' . 111'('1'- oul or a. tachm ru t th Predomin tor
I

the
10

and

b

min.

'l'la

prfrmdinordr

~isc fr m lh' condiuonal Iifu ol bodily and In ntal iist nee and in ord r to attain lo rh iritual xistplain and simpl

en

>: bu L When on'

transcend

all

sta o( lif' and rise highI: 01 spiri al attrac i n of th Il-bliss Ill, ~t rna I F rm of ree Krishntt. tH' has notlling Ll) do and nothing . uch conditional

. n atti"itil'S elf th- mat riBI l'xist nc ar tafg tt d lO c: 1111.: • rt 0 id "1 r plan. -Th univ r:; is newr ai. any rnllm nt the r' uJt of m rc ,. foutui" t1 C n 'r 11 !'>' t atoms" but n he' h Ii' hnnd th r . nit r the o~ 'Pi i 11$ llf 1 ir'r ing \\,ill." From lhi lIow Ihlt logical r_undu i 11 Ih l th' \'\ III pl't'al' a "orain 10 ~ I Ian: ]n bri· ,a liev r in 1'1l1!(Jsophy :lrc 'pts a .1 n t that. "in nd lhr ugh III lhi[] " Dir' ing Will i a.\ work, .. ·ith. 1n 0 Anion from mom ·n! to mom nt toward!; 11 prcdumiThat L Ul' " r ion f lh Th-'os ph~ t I reRi wa_' ::t' th~ Vi navitf" work', Th pr 'j

o

-1' 11m,

towards the trnnsc ndcntal sense ra ifi a ion i the Pr rd minator, 1 ersonali I of ~odh d ~n' Krish a, :terc' termed a. IInaUQ) ed dev ti n. • Il h ('th in ~ arv d v tional activiti rtd th Y sh uld nev r e rni concci cd as urdinary <I.·(1\'i ies nnd r till' he dingof bodilj or menial plan ~ci ns, The a tiviries or lh devoti nal activities ar r al a: tivities to.. ards v th end I the ~r~ t Plan and th .. 'l'r dis irb h adju -hlll'nl 0 th Great Plan wh rt', all other activiiies may it be "0 or bad, are imply disru 'bing L lh .rt'. t Plan of lhe 1 r dominate r nd thcv h uld lh rdo!' bl' giv n llP by unr \\'ho d . ins 1 work :1'-. ring 1 til 1 lan, In tht' nint11 rh pt r 12.pll PCI' onalit,v of ~odh";t 1 I 1 r $ In I. In) h·lI-ir.lly h~ -'1 ,lin Ih(' Enjo~'C1' and Lordal:o f s:\t'rifil' ·S. b11\ m d no kllClW ~j.. '11 tru lh an -I I \'rt'f r' th ')" nff r," \\11I1'\'f'1' uy ,\U\itr is. pLrform (I which do 1"10t i-ry till" tr:-m,r ndlnt 1 l'n·~,llf 11ll ] , -on.tli ry oi ,odbt' Lcl r io n I n.djust th G real Plan of actit)11 is (, l) ..1. ill, \ 'h "n . r ,r ri hn,1 \\ n ;"\[ol!nlj_tj Judhishlhir to L'll a ~tral"h li· tCI Dr nah ry, , ~ hn 1'.1] J IIdhisthir.l 111-t tl X"lin d ("I tt'll :uc1-1 <l til' dnti tll 'n h loll lhl" lmth in a nund .IbOllt w.n-

an

8

B.\CK

r r:

HU ..-\Jl
t i '"I

[

J> It 1 1

1\' t

!lr

d

n

d ill ny orner ",ill h 11x I hy th
.rnd
pJrl

1.11 b -ins part

,j I [

s
Prinr ip!
(JUd.hlclll\'d

1 • V. JSHi'\

\'1 'M

1..
J

both
I'

qualitativ

I~

aud h

quannuuiv
with anti

'1)"

nrununitic,
.lf-pro]

.. be au.

reed

r Jor th

r ll11 (

.,

PI'

'u

be makes hclween

no tliff r 'ncr

111, g at thu Pre-

mini! I

bill quantitatively

always maintains

a dilfl'rl'nL:t' d(\nlio.\( d, not

the Prednrmnator

but U al th 'have to thr-r primarily be 'UtlS!' til Y are to b~ mutually h lplul, l!iH b to ct\,· whut he ran 1 tlre olh r , end to rec iv ~ trom them diem;

1 bus lht' \', isnav iL· [lot nly rc .ognises "a ower ur h .. .s , which In k fright ousn . " but als rec gnis ~ the ~ me in an in ir .t WU} ·11 gi\''' th'~ dilIf'r 'nt narn 5 1I Lt a - J ognmaj a and ~J ham ya n 1 the .J iva- - u] who ar under the control o ith r f Lh abov P w r r E -nergi 5, ,H'C 'Fill d the Marein I 1 ow r, ud ab ve all th ~ thrc the Powerful ir the I redomin rlor as I (""JIUI' J: rsonality of ;odh ad, The Phil u~ hy )[ Ks.h rra and ]( h -trajna as. di BI aaw t G ta i has d In lh ,'Ihr ab vt- them Ihe AU-p werful r .rsonulitj ~ idh 'ad Sr ' Krishna, ur es -I ' on G(ulln'nd and His polpl. lialitics ublish d in this leall l trk- to 'X[ I in this ubi l rnor lab ra ly. The n lusi u may t (' drs wn like this (hill C odb sad i the \\ h 1 lh in~ and All-Pow rful and lh ~ Power: mil)' bl: gro.ss.ly di 'iclud int lint" heading which are a nbov , The Vnisnavit lik the Th '0 phist, beli v himself H an unit in th' arne \\fllOle under the uhhending Marginal-Powcr. 11,· Th us phi t's ·Iight in 1.11· r -elin ur 'I br lh rhoo I a.1I Iivil1g enliti -s, i the Vaisn vitr 's high l plane f Vaisnavisrn called th 'Iag!' (If ~lClhabhagabat: but t'b· I rnr . of I' ali: int, that high st [01'111 of univ rsal 13r th rhood by the Vai mavite i: difft·r n I r rom I hal or the' Th tI ophist.
TIll' Th rosophist'. Idf'al tlf univ rsal hr th 'rhO\J 1 is without a • ntral relation 'hip wh 'reus II Vaisn: "it univ .rsal br th Irh od is has r rI n \\ ilb ~, .nrral r la lion, Til 'l h '0, ophir l put hi id al or universal 1 ~ III rho d s [ 11 W':I.

what he need and to help to r leu. t: in -v ~ry 1,1 1 the ; uudn ess , Lov and B aut~ that Ii hi 11..' 10 til h -art r \1 ry mnn, w an nd hil 1. . I j' tc!)\\ Ttl! thi g 'I hat he Great PI n h 0.1 red rh'iliz' Ii n rum avage L °h·iliz·d; th retor the word rivilizcd ' nn ted th duti of iuzenhip, Am of,; thes, duli ill' a \"Iiantlt>f n to of th c who are nnju ,t1., aH. ck d, tfJ pr t ct Ii weak ~Ig'linst tho -xploitatiun by th str n ,and l n'It'<lSt Iht hiddl~U B 'oul}, of the Divine in ~111men and things, t y aiding in the d velo; m ·pt or th 'cienns and 111 , rts. and by illl \\'a_ which ap ~I 10 th· Hlgh.l in Ian and which himl man to 1110111 and nati n [ ns ti n." isna 'pL abo'l'l'l'nri It;,; in the bond II nniv rsal Lrotherho d hut Ill' (,III ..:t' that tht.. ' Iit' (Ii brother hOI"Jd arc n Iy u -rfi hI! aud lhe) cannot stand flJr:t permanent n-lationshrp. CI' 'at I a ders f thought in almost :111 "(Iulliril' in the w rid hav 16 -d this In ethod of hin liug 111:111 l man and narior In na ' n by somv r of; I rui- ic m th d but the V: isnnvite liflt'n; Ir.un till 111 that uch PI' Ina y temp rani), -.lll - .'010' . on 0 xlernal hrotherho d h twe n man tu mal), It " hut will r il in thr ultimate, unhne is nut hdI d r vivo hi inborn-nature t '{'hnlt'aUy c II cl ':\\;"Intra" as distinguished froml'li:; "Birupa ' or i vtr rnal nature, The v..illicnt d Icnc f those "htl <II'''' ttlju U)' • ttack d T prot -t the w k rnn th ('I' 'plpil.,.
cO
0 Til \' vitc uc all Jh

.. But I(~be I rother to ull thal live rnenru It IhrTh 0 phi t a rt!.pon5.1btlily I all th I liv~, • in "I.' th· 1'h 0 'ophisl is a humoclll bping his r '_pon 'ihility i. fwards :111olhcr I ·in~ likt.' him, If. Thl'l ollr'l t of. L'ni\'L'f nl Broth 'rrhood nf nil l\lnnkind J n I ~ frum ling u m r' inlt,llt' tll;t I it! .Il in u '\'t'1' I ft' t'nt. \"r rlri\'in Rralil_r. "II is fr In [hi!; r~':lli~1 ie n nl an inh:rlinkin' 01 all tt1 nkind. nnd in a \! '1,' prl·{'j .(. l11ilnn -r h inlt'rLinkin ~ (If 111<111and moln within an' I'omlnuni~y, \ '~H 'r o;;mall like a Ih ilh~', m I~r~w 'Iik' a mlli(l~, lila l th ' l'I',,1it)' unclt'!1lying I h ' word .. t'ill?l'H" dl'ri \'l, it· irnplil-iltinw of r spcmsil i1it\'. dilly aud :Ll'rilirv. 11· 111 0 phi:.1 kno\~~, h~ his knowl 'dgl' of IIll' jJal 'rll, h411 In'n ht!vc' not I' mit' tO~f'lh 'r to form 4

tion hy the strong, are und til t elly w rthv 11 111 '11linn f r bin lin man man and n 'til c II ion hut th Vah1~1 ri wants t make verv on ell 1 U o trong 111 t he W uld not n -d nny I i lorn I' L1 n n IT will he explnitvd by a nyo om: "I I', ThC' \·ai,D. \'itt:' .ay:i Ih~lt jl 1i"in t nlily \\ ht n III 'llr~t't,; hi n'.1i 'SWIHUI. R' as lh . ell-rnal lr,ln,' j'ndl'nl.1I .;uhk rl by th " iruJ1," Ir tn. I 'pi jl,ltilltl nt1:1 l:lrk ",hi h WI 'l'n ally 5 'to ~,'t'm U~ 1 lUI' fdl W t'in " ,ir' 1111 Ihl' all k~ an 1 ','II it li(m (I tit, ;rim LI '.1). ',1tU t' \, hii'll lril'; Il pUl Ih ondilion d (llli 1("1 Ill( p.1 h i~hl otn:u: ill an indi 't' m hnd -'WI likl' Itl' I achl'r !'hasli C_' Ih' ,ltldr'nl in rr.l I hI I III till' bUer int('l right"'oll m' . Tptnpnr:u,) tll'lr t('l ~.l"t' 1l1l' fmlll .m'h aUn k or t'xploit {;on, m:l.\ ,::1\ l~ Ilnl' Inl," :Ildl
l

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Th wh Ie id ..tl u - univcr al broth rhood, peac mil.' "ill surely ~i\'e P -rmanent delight a S 011 th . broth -rs are given relief from the exploitation nd a t acks 01 tne :"Ii aieria \ ~,ttl re j ust iii. • pri oner when tlu \ ar [r~J from the centro! of th· Jail _ uperint n ent to relish the sweetness f broth rhood cone -i\'c I h~ them. Within the walls t prison h l bro herh d lor mutual r Ii is r volt again:.l law I the Jail and as such univ rsal r therhocd wi hin ihe Ia ,. of ~laL rial Narur is me nin les , Th Vaisnavite jherefor tri t Lring nc irst I 11out r)! ih xploita ion and att ck Irum th - han I o :-'(.l rial nature by putting one und r Ih ,gtlidance f Yo arnaya and then only he eonceives for a. real universal brotherhood berwe 11 man to man and nation 10 nation, The proces ot geuing rclre fr In the exploiting an a tacking hands f tht: Mat rial surr nd·! une If unconditionaly unt the art' of the Abs Jut· P -rsonality of odh ad . nd th tis th r 0"nis '<;I ormula in the Bha vat (;c ta. \\h -n one gets "B. 'K T ODHEAD" he an rally 1 rtn . n unit ill lh ideals U universal rotherhc d and none -lse. Everj action in the mundan world is influenced by the modes of ~laterial Natur and as suc-h they an: a ctivat dither by good id I, pa ion or ignorance. Th· f t cia a tions are performed under he m des I g dru-e but ven u h acti n are ir flut'n -d . the rn terial n tUT 8_ a r __lt If \ -hich they arc n 11u 1 .rmaru-m. imperfect and unc ng nial. So in ord r to ~ rid fr m the xpl iting nd altar kin~ han of th ~lat -rial . -alme. one has 0 fan sc ud the mad. 1.1 { mal rial na un~ by ('on;;.tao\ .. 'r,-,ill' o! tht' Personality of ,adh ad lxca usc that is he pr(H ~ nf transr nding the mode. 01 rnatvrial nature, \\'h n every one Ih r for i. rngag d in he .rvi .' of Ih" P -rsonality of Jodh d i is til nand h 'n <mty ii, f\·\.\ ... inn wi • th '1". "al\\), c{ {;odI ad cv rything t com. perfect. pITlllan 'nt and tran endcntal. That i!' th· proces co t luded in and
Hhag\\ a t (; t..

C<.dhl'a ~dy3 in the 21th as Iollows :, :\0 \ hl' who \\ or, ips!' 11)' an t'xdlli.iv . devotion U1 l'n il -. hd \ iIIg 1 I'; d 0' er iJ II tIl(: three 1.I1Udts, is conform d to tht· nature: 01 Brahman (the A bsolu I!:) ." 'I h us according' 10 the \ ,I i II. \ ite, ou1.\ II ose who "ill engagt' thernscl : in lhl devouonai servi f the f ersonality Cnd!1 ad t ~ th If life, 1Il01 ~_ ' illIlig IlC' and \\l.Ircls nt' t'liglhl lu 1 ul the bond of umv 'P11 i r 11 rl od. ibc whole only he UI1l S ("I, be' -rv -d. The ideal. 01 til Th osephis; <i. PUl by H. Blavatsky are as foUow:i:,'L·t thy 50u\ 1·nd its l"lf to l"'cTY rry of pain • J ik :;t. the lotus ba res i . hl a rt to d ri Il J.: tll' morn in

The

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Let 110t the fier e un dry I tea r ot p, in 'for' th,\ ,If has wiped it n orn tho sutlerer's eye, But 1 'l ch burning human I ar dr p on bv heart and there remain: nor eVI.T brush it off \ uti! that caused It is removed. ost mer iful. the • These oars, 0 thou I) heart lieltl!; of charity a re I b trearns tha I I!Tig tc til immortal. .. b given practical . hape only

then
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his raus , .m 1.'\'t'Q' n in u rhe l'Jug l)1 0 ;uu mt 'I l' 1'\:: dv tu san ifl a I I ,-1 portion I his im orne it I"l t . lh'r uungs ill order t I turn this htill intu the Kin dum !Jf C;oJ, God k' Gre r and He r ,_ . -r 'I.:' th ri zh l n l b ,jug ','P • cl to the muudaue lui' i 111 t all dry phil' I hl' but H upp .ars Hims U bv Hi awn \ 'ill and 1nd p nd 'n wh a
Ii Hi
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10

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I

If, The un ap rs in he I [ o His wn ace rd and not h ing b und u y the x n ous 1: fforl of the sin tis , "he i n tiat will fail o mak appear the _'un at night y LIn: eli covery all earchlights : nd scie ntific instruments, Wh n H' .ipp I', ignornn di appear and une is able t _.c Hir All- ~ood.. II Kn w] sand AU-B' utiful n L;\\ bh.: l bim \{ t . that h is also Il- nd. all-kn - wl dgc n :JI-I auti I qualitativ 'I)" "11' I ises 11 can se tb un in the ra 5 (11 un and not nly th· sun but (11 0 him Lf and all rna thin. by him. As virh the app aranc of the 00 lh darkn nics away so with the appearance f odhcad by His transcendental arne, Fame. Form, QuaJiti s, e C:., [ ranee, ov .rt ' and wret h dness di . ppl!a : th t is the v -rdi t f all ss "an . nd scrip-

H r _'p'

er d tran

.enden

I loving

S

rvic ~ in all rning just ut

tur

phist tri to know th ·odh d and His Kin dcm in the PaH rn by low d gru s in the recess f If- Hart and b. the indu tive pro s or generalisati n but lhe aisnavit e's process is 111" tip it. H approaches a Sup rior Authority who know' Gadh ad and is kingdom and tries to know Ir m hi submi ivcly by the proc 5S of declu Don in a mod, i, ervice and r levant in r qu -stions for kno -in the truth. The hi. v-Iourth I ks 0 th " fourth rapt F of Bhagwnl '. t uj ins thi'i jJi U.. Ii \-"ing w rd :·'L r this (know] dg of odh 'ad and Hi Ki ngdol . t<" .) 1 Y doing r v renee (1.C • hy b coming disciple) by counter- 111 tions and by services. The \\ i ' (one who has reali eel iodh ad . nd Hi Kingdom) who has sc D the Truth will t arh (U is len \\'1'dg ) un 0 the ." The of ih \ ai navite is it j r all 1 I '1'i ,t han the p ::.of h mpm hit s phers wh try 0 know ;ud nd Hi Ringo m I y int of Ih ir r fund f limitl..d s' -!'l S and imp rf' t kn \\'1 dt· ·rivlbd fr m s"nsua\ sp :-CUhltioll. tn I rdirnry t ou of our lif ah1 WI." appr ach to tbe right per'on f r I('aming a Ubje<.l perf ctJ~ . \Yt~ do n t approach n 'n ' \\'. n fo I am th ricrlc(' of m 1i w \Val t to know ,land His
I

. Th« Theo

C wan ttl b !'I I • n tuG a r ·.. 1 ser nl 01 Cud ilJ 11 t J] t approach on who is it rvan of d g. UL.1.h: thorIor . on has nul approa ht'd t(J th teet of om: wh is l ansc ndeut U' wi. and perf, I, it Lui . to talk of Cod an His kiugd 1111 • . ss th Vaisna' 'it, } 'j':; r lut P rsonalitv [. . The 11' at W' i l' di cov r d Iran end ntal qualiti s in lh eir fulln in r lui hila whi 1:1 re nev r t bound out in an . oth r p'r on or g d lind therefor f UI d Him II ~ri shna) as All-Coed, All-Know Iltclgp imcl AU~ Beau ti Eu!. The Theosophi t r lises r· i hoa' Hi I rnpersonal p ct Brahman or . ll-p 'ading \ ishnu . "'bo d 15 '\'ithin Par m trna n ,,:'thout as th irata nd lhi r li ti i in I ·n ~I harmony with the observation a 'h ai na 'a. But th . Y isna a goes still deep r : d sees J lim as 11'\1'1') onalj,j of odhead "Bba wan". Th all-pervading aspect of til ersonali y of Godhead i realised by tb Vaisnava : imnltan ously alan T with his re lisation a His P rscnal . sp ct. Th vivid xam 1 for this i Pralhad {aha j. 'h 0 Prlhad Ioharaj \s being thr t n d b His ath ist Iath r Hiran 'aka i n t h kill d inst taneousl -, H (Pn lhad Moharaj) .l od firm.' and boldly w] out any are or His father's thr aiening w r I. HiT' n ak shipu a k d. .•How is it thr t . ou , [0 Iish boy dar 1 n lect my anger which thr atens th whole of th universe? Und r whose influence you nrc 0 mn h fr I'll? that you do no Iak an} car for my w rd ?" ralha .M hart j r pli d to his father. .. h kin • th treng h .n whi h T d pend . n t nly my str ngth but th t is al rOUT. run th and that trength is also the trength of IJ IT n m J1. Un "1' rhs strength , rything animate r inainrnate in his univ £3 w rk ~\ \l ordinate. H L \.h \migb\y. 1-1 is th Tim!', H i the Pow r of the ns ,He i the strength of the mind, He is the str In th of the t ody and He is the . pirit r the sense or ans. His lOW r is unlirni d. H i h :Jr al II, H is h ~ L r f lh thr f natur and H· y His lh r t • rn in 'flS or d IT). hi' "-'h 1

kin d

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noi nouri h t-hi l1atur of t'nmih: and within your h art ut 1 I; 1m\ a aH
Thrc L no other gr at r l'llcmy

than

lhe

mind whn i un ontroU ~d ;]nd ah\ ay. "oj n,t ru: ray. T [ pI for fill nli i a. on. with liS is h hi ht fonn f r ·Iigi n. In Ul an 'j nt jm" som rh m n

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in!! ,ht, ~\:"c sen .. :- withi!! IIWII1-n'!n':. who .m allkii!illb ,hjtn... lim lht'r,' i~ no l'ul'm~' lur thl" OU('. who i;:;; tt111ol\ \0 ,llll'lltil\e", ,.dt-t'1l1\\ltlt'H'd ...lim, l\w , l~nt'lTly I'; ("n.u~u b)' otlr igllorann: emly " The ,ttlll'i..,t f.nh r hi nHrH 100 mlld1.w~IY on tht."" \\(lC!.h 01 his son Pralhatl ),t0I1.1 raj and h 'gall to taun I him !-,j dug. "\' ou tool, YOII da n- HI ill- r ,II m' ml' a uti call )"olll'SCif a~ the conq tll'wr (I( ;dl l'llt'rny a nel' thl1~ you an proud of your :1t'Cluisilinll. By this 1 C.1Il d ·.HI)- undei t,md t1'1.'11YOli art' !"tr{1lI~I)" d\'simlls (I f de a til a I k now IhO~l' who want to d i,', 5:1 Y a II tlu,st, mhlJi:;h words bdnn uu-, Do ,VOII hdil'\'l; tha l there bit ny (,r..l(j "WI"' 1'0\\"1.'11'111 11"1<1 n my df? \,'ht'n' does HI..' live? If He is all-] 'n':ldi.ilg why doe .. Ht, nul ..; live wil\tin this pillar he ore me? r shan sever your head [rom yom hocl~>\\\''00 is so murh prom\ ;H"ld \I.'~ your (~od ("OI1:1l' here and ;;aVt' yeu." Pra 1had ;\1nh a ra j .!ill reO'I;) im-d sileu 1 ;IS He .1.: n '\1 lhat God i~ :"U-\){'f\',lding aud Ihat IiI,.' b. sur .. to lin' ' within I .Ill' pilla r marke-d hy Hira nyakashipu, Hir.Hly.;dc:m,Jllpu broke tht· Pillar and the Per ..onalitr of God-head rumc oul of it ill the shape 01 "arn~in!:ha just 10 kill thl' ull1("ist Hiranya kashipu and ollwr demonic people, S til \':aisn;l\'ite's n"llisali.oll of the bsolnte Godhead is full and pcrfed in all of His difft'H'nt ~I~lJI.·cts whi It· the realisaticu of Iht:: E mpiricisl Of till" ll,\'"lics (Yagil1s) or Fruitivc worker are hut partial and ir;rpcttN'1 as th'I'YC'.;In .only realist" ill om' 3'-'.pect of 111(' Absolute Truth. The Th 'o;;o1'hisl as an unit in the \\'hole desires to mould hii'o destiny and Ihch'by tor desliu~ of 1;\1(' Whole, The individual soul WI1l'Il h becomes a Vaisna va thai is, idrntilics himself with the interest of I'ht, lsnu, the Lord nf rlit' L'nj\'!..'~I', it i'1 then only hc rcali:;5 hb: r'loa] position ;l~ an lInit in the Whol!' and !hlls he .find Otlt his duty tow;'! I'd!> 11'1,(' \\"hule ;t I~o. HI' n.-a 1 t.'S !hnl h~ is ;\ 1),1 ill tlk \:\'hnit' a IIrl nol i. rt t·qua I \\ it hlh!' \"hak. At· il> sin1 1111 Ilt'OlIsly {Inr with a
lIll'\\'hnlt: and differ· 'nl

1'I,)n!(·I":-. ,~f Ihe ulli\'I·N,_'.

\\ ilnolll

nmqut'l"-

:-ollul!o ~u I.: mmun -ra bh vrnanaul :.,l.ITk,,! I"(JIIl Hi!rl. -\., "til h qnotl Il,lth t'}Y till' ioni\ idll~1i ~(JIII.; h,H !Ill' ~"'11I1 pnh'H~r 01 !ill' a~ tht' Fin' hlll1';..Jf. ~I ~I KII~hna ltll .\h,,()!uh" I"I ~(Jn.l]j,!)' of {.'UtUw<ld i.. ...Unn \\,.\, ..\' ~t.· i",di\ il..l\t<ll~(lul \~hcl\ :\1\ til at IIl,d) r,·;lIi~l-S hi ... own pO~iliuli and tim .. berum s
l'in'
,I ud

tIlt:

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a\tr<II.."h:d by ~fl"

h.1 ishnH - lu- is t hen a hh 10 attract ,Ind lhOlI~IIl(Js ut IJlhd indi vidmd sou].. t(J\\ Mel!. lilt L\JIII~ Ft.'\·1 uf ~,,' Kri .. hn,l. J u (1·lher \I'm d.. ~\ Iwn n lIleiiv id ual soul n'll Ii~., him",; 1.1 Iwl:1y' by th IIIl n y 01 Sr(:l K I ishua, it i" then nnly possible for him W aHr, ct olh'c-r.:o to Ihl Lotus h;"l 01 tlu.'\ h".uluh I' rSfmahty 01 (.udlll'ad, At Ihis !>'I.tgt! til'll.\' th,' indi.\ idual "nul can n·;dis' Ihal hI: i... n ch,'rn:tl !>l.'r\'it{lf (If In,' c rcat and tilt, In ini Iii;, I!.h.:rnal Iii,'

thousands

i... his rousiiturion and tnuhl 'flclwl;ll Love of C(IdIIt'ad is hi.., husiness ur fl'hgion, ,\ .. such thl" VaL..,f1.witll a\ thh :.\a~l' rnuultb bis. ul.'":>\iny by anh't\it';'.
whir.h Ir.ul<.t(f'n{knl~illy in! reases his Love o·f (;od and sill1ibdr III ,rib tor othvrs so tha I llll:y may als vrvvive lhllt" ta11:l1\ c.cnsutuuou of Love 'lnd ~,t"d~,t.: ter the Ab:.(JI·Uk 1'l'rsllIJ.. Thvsc :« ti \·itit·s a r ' :1.... pr-.ac:ti.ral <IS
\!Iv

11("\'(

han lu nu om daily 1ll'(l":.s:t1;: works... lnd .Irt· r lu be simply ani n!l'Il~hl~t sp"culatioll \1. illi result oj r:!liquv .iud db.lppniolmpnl. The I rat'lk,~1
arc
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Blilo-'

a nd the

whok unive-rse shall ,IPlll II to sudl lover of l.od, ;,.. ;dl-hli:-.....u], eh'rnai and f IIi! of liglll, Thi~ is ('~dl~·d l unronditiona l pUll and lit rlln I iii.. 01 the individlJ.d ' soul in his !"ptrim:]l l'xi!'il'lltlo', .:\.. stn h the \. a i-n.ivi IC can distill"ui. h thl' lill' III ,111 inrlividunl ~nlll ill tli\'i"lun" n ...nwh' tlUI ndilit\I\.\1 .1I\0;,I tunthtiunaL A_" rt'{c.t'I.o'd 1\\' alMS" \. tlw 11)(1 vi dUll I ..oul fl'm;l; 1\<; th~' -a 1111 pM i ;111<1 pa rrel )f i 11l("! 11"(';1\ a lid I J.l· III nil iIt \'>Ot h in lhl uncond il ilJllaj
,I"

In'!!

,I" 1'(lIhlillomtl t h:l till

,,1.111 ~

1\ i,.

Il('\"('r to

l\t·

mis-

too.

He n'<lli~~ th'll Srw

}{rishlla Ih Ahsolute Perwnality (If, l'otllwad i" {;h'at and lni1nik wni\l' ht, hi111SCl{ although \11.1' P;Ht and pa rn'l .of fh:tl I nfmih--i.. infUlltesimal. I-h' i'1 1111'

I he 1I1l' ondi linn;!! !-;t.III.' I ht: ndh' idunl :<0\11 hn'OIl\I'''; Ih\· lnlinih" f (nllI iui1nitl "im:-d. :\ nd hL,( a 11"1.' lilt" indi\ idu;1! !--oul i... iJlrlllit ·~i\ll,d ahlJ.~'';',ind nllil 111(' Infinik, h,: b "UhjN'! hI! 'l'ltJ1t' Cflll,lil iun.d nnfil'r Illl I" II';' of Tn:) It rin I 11 11m , ,Ilid w, n lit" inliniw ,II ;III_\' "'I.I~I' Ill' \\{luld h,1\I' n'\ t'r IlI... ·n .;nhjl.·.-l:t.' \0 ;1 londhinllul lilt IJIl(lt-r tIll" t 1\';; of ,";ltll n·. Til.! I i" hh llI;,!l,;.ill.11 pn,.iI i(,tl,
II ndpl"wod

The Scien

of Con re "ationalCllanting of the Name of the Lord
(Samkirtaa) are free to make tb:citr choice as to where and bow they shculd i'l,ppellI and wbet.oe and how they should not, Th refore it is nnt a t all astonisrung why Prolhed Moh.<l'aj should have appeared himself in the femily of ath is ; thus a struggle b tween the the.ist. and the atheist b gall .. The clash betwe sn the theist and .he atheist exists always since the time immemorial and for tb~ reason of Ulis the relation between a theist aad an atheist remains 'always a strained droumstances e 0 if the relation is so intimate as tha t of between a son and a father: The atheist lath r Hiranyaka hipu tried to kill his only beloved child Prolhad more than once for the only fault of his son's faith in Gael. 10 such a struggle betv... en the theist and the atheist. tbe s theist of course always comes out V ictorious , tha! is the verdict of history .. Now to come toOUI original point. we OlaY 5:Ly that Prolhad Moharaj, thus being asked by his .. How brethren <1..5 to why he was wasting his vaiu ble time in the chanting of the aameof Han genera.Uj known as Kirlan,-· be replied to his friends in the following words c-e"Brother, we have got this valuable human f rm of life aftercrores and cran~so·f valutiomuy processes. Thus this life. altbougb temporary and liable to death. is a cry valuable asset and in this body of our life onlv we can attairr to . ie Supreme goal, \/Ve should nol th refere waste oar time even ['Or a moment and mu·t immediately engag eurs elves for the attainment of the Prime necessity of fi£~, tbe bjec] of our material eujoyment baing UU~ same in all other forms of life," The contention of friends of Prolbad ~Ioharaj was that [he chanting o] the namaof Hari, may be setasideas a business of old-as recreation. For a body of fl." years old 'who is fac d wjlb a verv bright future of IHe in tht' material world. sueh unusual challl:ing of th' name of Had is she er waste 'of time P). t".5 a U1fltlr of fact if chanting of iht" Nameof Han is a matitr .of 111 incss for o1d age r creation, that sort of ree rwi on may 110t he induIgt~l In eve'll in Ihu old age. But if it is nqucsti.nn f absolut nee ssH) .• " ry man is a born old man and the nam of }Iam must he taken sh·tt r o·f as soon as

When Pralh d i\[o!m.raj, the celebrated devotee ( the P rsonality of Godhead Vishnu and the SOil of Hiranyakllshipu the well-known atheist-« was a mer boy of five y,e.ars old, ",'as seen one day by his fellow playmates, dl,anting the transcendental name of Hari (The Lord). Th boys, \.... wer all barn bo clatheist family and thereby known as the children

of the Ashuras, asked Prolbad Mohamj a question which is now-a-days a common enquiry by all busy men. the question was quite plain and simple and
it was an enquiry by the childrea o·f the Ashnraaas 00 ,...hy Prclhad 'was wasting his valuable time bj chanting the nameof Hari. They asked him to come out Qf his place and make an enjoyment of life by fulfilling the utilitarian theory of eat, drink, be merry and enjoy . This was. q uite .B. nam ral thi ng for the children of the Ashuras because the Ashuras are none but those who k"110W ncthlng Illf transcendence but ace always busy with the business of material enj.oyment. The symbol of materialenjoyment is acornbinalion of geldand cushion and Hiranya-Kashipu, was made the King of Ashuras because Iris very name suggest d that he was concerned with only gold and cushion. Gold is the medium of exchange for all material comforts and cushion or soft-padded bedding is the resting place far enjoying .. om nand v wine. Hiranya means gold and Kashipu mans soft b dding. Hiranya-Kasbipuwas therefore the King of such materialists who simply cared for gold and cushion and as suoh he did care little for the Lord or his Name. But fortunately or unfortunately in order to show to tbe people of the world that material enjoyment is [lot the ultimal end of lif but the aim oJ this human form of life is a mission for going back to Gael and back to h mc"ProJhad Moharaj who was fin -empowered inearna rica of the P rsonality of Godhead. as is stated in the Geeta, look his birth in the midst of the most stubborn Ina terialists , as [he son of Hiranyakashipu who was alh istand materialist to the bottom ·of his heart .. The l:t'i 5 of appearance and discqlpeara.nce ·oJ the Alllughty Lord or thatot His bonafide servants are diffcr;ent from the laws of Nature and both or them 5

tn·

I

:\ 'K TO G

HE 1

[ r. xr

I-IV

1 me {)' vucahul ry, ns ncare all)! ach to d -ath and I r hUI1I. n lil and that . pl'1;.'i.ll1y ill fll' resent age ( quart '1. t ere is 11('1 cer illty as lo when a man will die: n '_pite all precautions of the stat and society, lht' m rt.rlity {mall bOUI young ami old, is taking 1.1,· 'd ev 'I)' moment and yet the living ones think h.u lhc; arc immortals (?). Tha i a un u he d.~" . nd Pr lhad lloha j wanted dissipat the illusi n f his 11 th childr n oi th A hur . H ".Ir dear friend, do not be fa li h. Mal rial 'nJo~ ment y u had had '0 ugh many a tim' in yllur pa t liv s and a such mat rial enjoyment you \\ ill b ave accordi ng 10 your fa nk and posi tion. But 'ou must try for the supreme goal which was not po ible to be performed during your past many The four prin iple of mat rial cnjoym nt wn as ting, 51 eping, f· ring and: ratif ati n. The cats, d g , ug TS, ants, 5 rpents ird and beasts like th m.11, have all got to njoy c prin iples (matet'ial njoym nt according 0 their respective 051 on, Tb dog eats something and after sting goes to sleep for sometime, He also f ars from the attack of another dog like a man Iears from the attack of his ncrny. The dog also beg ets hildrcn in UP womb of his bitch wile exa ·tly lik· th m n, and be dog's family j maintain d wi III qual cap a- th 1 of a m n. Bu th diff r n bc1:\ recn the d g and th man is that th dog annat knov anything besides th . f ur prim-iple animal lif· called mal rial njo "mont, but the man, by dint of hi- .uperior consciousness an know, if h tri til know at nil, as to wha] hi', what is !bis manifested cr ation. who is the Ahhighly and what are their inter-relation with on another, The dog cannot make anr dis inction between a dog • nd t11~ ad beeat app r ntly both are f H11So.f tho sam ingr 'eli n narn Iy .' O. I ut : man in his pure su . I on' i\ usn' s , ran kn \ Ihal n o~ ~ do~, and is Go by til' i w [1 ntity. ;od GUlI10 he nog and the clog L annot he God, man of d vclo] d (. in ioi n n understand tha; ,nd is gr~< and all other things a rl.! His su rrlin:lIr servito!"!'. H' ran 1\1l('IW th.u rorgt'lfllll1l:.s 01 (;od is th ' quali y of til, dog and Ih refcre a rna n 1ri 10 dis tingu' h him ,If from the po. ition or a llog sim] I)' y lryin~ til know whut i. C; d. ~ 1 his J IOn •f kOl\\ill' (. 11111' \! j'h)" '. rio in difll'nnt w: \ I v eli i,'(' I I il II' a '(_urding I diff n n ruuntrv .I;ld ,iir I" and Ihl :.l. ndard method hy\ 'hi It on; t k~ to appro lell (~ I r the r I. tiun h· \\ '0 Him ;md
_<

the m n, is g >ncrallj kn WJ a religion. \ Ina n who In' no such religion JU3 y be lassed with h gs h· i 110 better han th latter. Hi!' ated in the . criptur $, "Dharmcn« hl't'1Ia, P(Jsuvi samana," i.c., a man devoid of r ligion is just like an animal. a ruaner 0 ( t II! ere or, rolhad Mohnraj was not \ asting his tim' by hanti g the naru of Hari as . .erned to lh athei t f . -nd hut h \\ righ 1 . utili 'ng the valu ble time f t uman -xisten with a vi .w t self-realisation, Wh n the chantin of the • -am' If h Lor is done indi idually or incompletely it is call 'kirtari'. But all the same Kirtan or Sarnkirtan isalways meant for chanting of the XartH_ of the Lord and nev r mean' a debating society oC 11 undane WOI ds. Samkirt:m is howe r the grealcs co rmon Iormula of univ rsal religion acceptable in th gc Of quarrel, alled 11' Tali. ooga' , In the Purana 00, in h

rHi:: 'CIE~Ch

OF CO~GHEG

T10NAL

CHANTING

OF THE

AIlE OF THE LORD

19

paganda work and many eminent personalities like Rupa ancl Sanatan the then ministers of the N~,rwab ui B~tl.gal and Ramananda Roy the then govemor of ~l~uJra$ and scholars likti; Vasudeva Sarbabhouma or Sanvasis lik Pr kashanandu Saraswati all bC.'CUIOC Hi,:;·disciples amongst many other thousands of disriples at that time. lH Benar $ he converted Prakashananda Saraswuti along with his 6oJooo (six tv thousand) hla.yavadi ';.umy.tSjn followers to His cult of Samkirtan. At AUahabn d He fa \ cured BIlHn vace harya at AraH on the other side of Allahabad and at Puri He did so by .reclaiming the great scholar of the time namely Vasu .. de a Sarbabhcuma an accredited logician and empiric philos ipher of his time, All these combination made Lard ell iianya's movement OJ great success and as a result of that movement LIp present 'ily of Brindaban in U.P, was excavated b} the tw Goswamins namely Rupa and Sanalan who were empowered by Lord Chaitanya. ince fbat time in various parts 'of India tJU! cult f Samkirtan has spread up like lire and has been accepted as the only process oJ trans cendental realisation by many many saints such as Tukararn in llaharastra and others. t is said hat Saint Tukaram got inspiration of the holy name Hare [{ri.<:;llIIu by Krishna Chaitanya (Avanga 3875) and since men be flooded the whol of N[aha.rastra and Western India by the Samkirtan 1110" ment. In the ' ahitanya Bhagwat' also we can see a Ioret lling of Lord Chaitanya=-that the cult of the Lord will spread in every village and all towns that areon the surface uf the Earth. From this foretelling we can hope that the cult of Sarnkirtan will tak very shortly a'lI ullivt;r!(al [orm of rt.:i.igiou.;-; I.l/OVr;m'l;:ui andtbis universal religion, wherein th re is no harm in cbanting the Nam 'of the Lord nor there is any q estion of quarrel.--will ontinne to years, as we can know from the pages of aulhoritati";e scriptures. The cult of Sree Krishna Cbllit:lny.n is as follows: l-larerTlu.ma
[{olau Harernuma IJarcrn(ltflCJibu KC7.!aial1l

Nasteb«, uasteba, uasteb« gafiralI)'aUw,

i .s., ill ih« agt1 of quarrel, I II Irfl1lSC';lul /'Ilni N am« 0/ Hari (Lord) is ell/h' 10 h~ clio "I-tid and there is no other a II madveexcept chis. for transcendental realisation. H has thrice mphasised 011 the ~amc of Han as Wt~U as on the word alternative, in order to give on it very strou~ impression 3S we g neraHy do t))' giving stress at least three time on a Ihing just to giv nod impression. It should be noted therefor tiM the process for transcendental realisations recomme ndcd for the three p riods namely. So tya , Treta,

Dwapara will not be feasible in the present age. The people of t:J.ue present a~geare Sh011 Ji ~d and poor i.n knowledge and poor in material prosperi ly. They a,l~t 1,1.1 corrupted 0 by tbe"LSSOcia tien of" Kalee' or the age of quarrel. The symbolic expr 'ssion of the Age of Kali is repr ented by the four prin ipl~ ·0,[ vices as was observed by Parikshit Molmraj during the first advent of the Age 0 Kati abont 5,000 ) ears ago. The lOW' principles ol vicesare as follows. (I) Illegitimate assoeiatienwitb woman and ua ... r tricted sexuality. . (2) Unrestricted slaoghtering of cows and other minor animals . (3) Encouragement ,of drinking and other intoxicating habits. (4) Mass. movements of gambling adventures in. all spheres of human activities namely, political .. social, economic and religious, t. \.\'o may also very carefully not Uta 1: the Age of Kill has passed only 5,000 years after the battle of Kl1 rukshetra which was fought between tile Kurus and the Pandavas and just after the disappearance of Lord Krishna from this mortal world. The major portion of the Age of Kali is 5011 unfathomed as according to Hindu Shestras (Law baoks)l.be Age of Kali has to prolong rnnre for 4,2;,000 01 years. The signs of the Age of Kali as mentioned above have already begun to be very prominente n in he very beginning of th .Rg. and we do not know what will happen when the age will he at its full youthful time, Thus we can at least know that for the coming four lacs and twent,} -sev n thousands of years, Doone call cheek the progressive current of the influence o[ the Age of Kali represented by the abo e four principles of vices as no one is able to che the - seaseaal changes ill the duration of a year. The lav s of Naturecannot b~ changed by an) (),DC who is himself under the 1<1\1'5 of Nature, The above four pri.ndples ()( the Age of Kali have spread Irom the "·est and as staled in the Scriptures it is spreading its in ucnce on the Eas~e'm horizon too. \\'p may try our utmost by n.JJ our re oure s. and inventive PO\ rs to check the above forres, by sul"'h imtlgin.lr)' actions as Hinduraj ,. Moslemraj, Non-violence. socialism. COInll1Un~ lisrn, and so forth as tilt human bruin C.lU conceive f--but we a,r'" ln1)I'etely helpless in checking the onrush spr . d of th cult of lh Ag" of Kali, by any cenceiva ble method xcept by 1he Qnn'h!Tbln..c;;. nnmely congregationa] chnnting or th arne of Uri (The Lord). It L for this reason only h:ll Lord Chnilanya ha thrice mphasiH'd Ihe I'a:~t, K aio« 1.\'usseb«, Nasteb« An.!;J,:ba gllJirlHlrJO 11.

EA

KT

DB .. J

J'.\I<.T I-I\"

such acrif .es, that thr- desired r :sui can b had of. Thus in the present ag , W' ar poor loth bv Iu ds nd kn wl dg and 3.5 u h th principles or . crifi ':l, r comm .nded fr lip Tre a YO()Ta U1U.t 'r placed by he principles U Harcr Xanioib«, In the sarnc way th proc"'" ~ f h I wap r Yoosa has a 'U be r placed hy the principle H a,a Xa m:aiha as order cl bv Lord haitanya , He h thrice .mphasie -d L1 th Iact as there is no th r al mali", h J th rna . cman ip tion in ttl' f( ali Yoga, ror lh ~ r '3 fl lha t a II other methods [or btinging peace in the world will always b Irusrrat d by lh c ntamiua i u of th abo four principl . of th g' r Kali, Lord hil.il:lfl)'U conducted Hi: transcendental mo .....m tit tri tly ac ording 1 t.h injun tion of the a h a (law(lie') h 'cau. th l i 1Ill' qualific tiOI1 of <Ill b nafide hatyas or authorities, and as such h has most r sonablv and ...cntif allv order d us i to chant h Nam· i p L rd as Iolews. In th· s rip ures h· Turuk« Brah nm n j·;{I11('. of tlre Lord in this a e arc .ornposi-d () 2 1Lu -rs and [b worrl , symbolis d u. f 110 ;;:-

or

eliveruncc II om the Iu II' hl'S of h L: mental pla n '. res mt we I' v no ill rma ion r t e t , 11 cendCI t I pl.:w . or Selt-reali- lion but are he)' !'ring over Ii pl ne created bv 11\1.: ~lI\d • alled JJ(waralha, These six 'L1 W f S an al n deliver u from IJ( h mental i ili· , If any ne ih rr ·jorl' tak .s shelter of the JllJila· ma1JfraIH with uncondi ronal surn nder, h l'< n v -ry ....ly Uain to all sue c. " both rna I ri I and pini ual, b tithe verdict or Lord Chait 0)'. Thi, Mahomautram wh n murmured within the mouth it is alled "Jap>," and when chanted loudly so tb h also may tak adv nLJ e of h ring I . s· me. it is called REF; KRI "HN!! S.1.I1K1RT.-I.\" Botb these prot s of Japa and Sarnkirtan \..' re 'ric tly d rnonstra d b Thakur Haridas an < ciatc of Lord hai nya. This Thakur Hand i also kI10Wil a the Na raacharya , i.e ., till: a.uhority rom \ hom, th chanting of the ranscende 1 __:t of th L d, must b I, t. It is needless howe -er to '::IV lha this. Thakur Haridas h pp ned 0 pp rar him"- If in the f, mily of great .loh medan hewing ther -by t t he ult (Lord haiu 11)', bl· univ rsally Wilh III colour. r," I\:ri. hna rea' Ib:-

At

yT ~.
H ar. Hare

T~

Ii'1IT t!i~

'ift
/.1-"

I\.rj~JH!a H are Kri""lcl Krir;;hllQ /{r"hlla Hsr« ll nt «
Rama flur" Rumer

min h,t·

Raus« Th of

lima Hart; lInrl'

chantillJ:: I Ihe • bove SiXll'\'H word, Sa krit I" kn. rubin ,I () ,-ltwr is "Mail matram". (J/tlila- 11:<1, .lfall min I. T,u d liv '(.111 that is, lilt, ~r 'II ill. trument lor ur
'2

THE 50'lE~CE

or c

XGI~EGATI

'AL CI·l..'\1\TI~G OJ' THE NAME OF THE L lRD

.1

has b ~Jl elaborately ';xphILued in the vel'}' beginning oj the Geeta and this misidl'urili a tion 0'£ the spirit sonl \\-:ith material h dy T til ruind-e- has be n the root cause ot all ~ .iscienc in he for etluiaess rOUT rranscendentnl t rnul rulation with th Supr -rne Lord. The last instruction ol Gccm is thus iu the way of reinstallation of lhu Ji\"a soul unto the service of thl! Lord and that is the aim of clarifying th~ mirror of our pure con ciousness. Bu-t tile mirror of our pure consciousness is now eovered with a lair of dusts primarily called mundane desire [orenjoymem and mundane renunciation or hatred for enjoyment. First of nllwe~l1'e attracted by the glare ol material enjoymentaud thereby we desire La lord it 0\" r the material forces of Nature and her regulated laws b} becoming, Iswara, Lord. Ma~ tar. King. Proprietor, Leader .. and so forth but when we are defeated in oar such enjoying habit by til trident of Durga, the superintending goddess cl th ~

material world. we then try to become a pseudo renouncer or . 'Tyagi" . TllUSITI the beginning of our
association with the material enjoyment, we declare ourselves as . 'Bhogi'" or enjoyer and wh n we are baffled in OOT such process of enjoyment we becom ~ " Tyagi" or renouncer of the world. Both these functions are performed on the mental plane on] .. And in this '.ray Durga or the material Nature pulls . us by the 81' and the laws of Nawn: known as "Trig.unas·· or the three modes of Naron! till we do away with such mental speculations of Bhag« and T·yaga detrimental to the path of s If-realisation. \\'11en w want to become an enjoyer we do not remember as to whose things we are goi ng to enjoy. We Iorgerat that time that everything is created by and property of the Lord. We are unable to manufacture ven a pinch of ea:rthand what to speak of th ' finer lements snch as water. fire, air. other tc. \V forg,ct that all these elements are the gifts of the Lord Him.'icli through Hi... Ex mal Pot ney oC Nature and the ji,'u soul is simply allowed 10 make a use or t6em for the service of the Lord or inorder 10 satisfy his false position of an -njoysr (?) As SOOll as thl::; objects of such false enjoyment are til ken away by lh· Sot\lEly of the ,. \~S of Nature. lht' JivQ soul looks blank and heromes a sillv renounc r Ilk· the fabulous jackel in the on hard '{)r grapes, The ji\'a soul Iergets to know that Ill! the mat rrials (i)[ his false njoyrnen! are supplied by the ature in accordance with the orders of the Lord and lh' capll"ated conditioned soul falsely thinks that he is absolu . enjoyr::r of th things. H~ [orgels that he is a prisoner in the fortress (DIJ~a) of th Ext "'ma.J

Potency (Durga), \Vb n he renounces th refer under all awkward circumstan es, h gives up only that grcssenjoying habit but b fumes a subtle rmjo)' r of his at/I rresources tUWI '1y tbc ll~jl1d and lJl~ ego, The be hovers over the plane f mental con oction [or becoming on' with the Lord. making a piritual suicide of his awn lndiv ideal existence. This sortof illusion is [be last snare of 1hl' j\;lo t Powerf uJQuaJitative Nature and [or this r ason om)" Sre.. Krishna e warns the j'iva soul as follow. :., DtliuijhtlSa gUlltUll1l8 MaInS ,1Ju.)'u dllratYaya.·' Unsurmountable are the ways of the modes of Nature and the ani}' way oui from the tangle of su h modes of Nature-s-is complete VOIU[Hary surrender nnto :i'dt; (Sree Krishna). The last Line eornplctes as follows: "Mam . ba je pra.padyanle ,VoyQ eto» tarantee te" Thus the desireor hatred fOf'''nj'oyment or reunciation both arc creations f the Ialse go. They are therefore as if dusts n the mirror of our pure consciousness. When this is cleared off by Sr e Krishna Stl.Jukirloll the jivasoul then and lb re can see only his real Iac on the polished mirror of pure COl1 cionsness and then he can know only Out he is neith r the njoycr nor the renouncer but an eternal entity as transcendeetal servitor of the Supreme Lord. The dust is Maya ,or illusion whiC'h can be (om. (red with the shadow and the Lord a:i the bearn Hgh Wh n He appears Himself on lhe mirror of our pure con c:im.1511 SSt the Mtliya givos war and the hadow disappears. 'c\' cannot see the Lord nor hear His voices by our present imperfe l senses hut when wi h fun voluntary surrender we chant th tra esccndental Name of the Lord with service and submission. He rn rti.fuUl' makes His 0\'0'0 appearance in the transcead ntal state afoul' existence when Ir rd from ill,' contamination of the spirit of njoymern and re-

nouncernent.
Secondlyrc(' Krishna Sl1mkirltUl is gJorirt d because by His. in.flu nee we can xtingui h thl' perperua 1 f re of rna teri .. 1 trihu1a tions t h.u a Iwa y,. bu m in lb. midst of msteri I exis once. Forgl't uincss of our transeendemal relation wi th the Lord. has cornplied the ~i\tl1r to inflict her trident of thr t' {old miseries pierced into tbe heart of 115. The thr fold nusenes are: ('I) Miserie.:; pc rl<lining to ", 11Inn .. r the body and th ~ mind such as hear, (old, diseas S.. 50rrow5.1('I, SCb. inyalidhy, 11urlger , th into olda ~c . cll .1t h . ~ h- . . (b) Miscria.<; P rtajnill~ t the " Hlw,," or other mtities such as troubles in1lirtc 1 v en mi -, animals. insl,~t.sl,". ;}n

6

.HAC 10 GODHEAD I
)liSof'rit"S JX' ~unUlC 10 ttu.. disturbances by : Ilh.' . 'D I "'~" or the l'ontrulling god..; such as f.uninf:. IlooJ, war, pesti leuce , cycle nc, arthquake NC, The vonditioucd soul in his Ialse position 'Of an enjoy .r or r uouncer has 10 undergo III Ihn.'1,_·f'Old mise ;t"S ;1:' a bon! mentioned inspite of all his sci snlilie efforts to overcome thern. The scientific brain with which ~h 'l'ol1ditionoo Jh·a. soul tries to mak ,I solution o·fhe miserable preblems=-is also a gift of the mOOt'S of •Iature and he is therefore befooled in his tiny efforts [0 conquer the laws of i\ature by a tiuy instrument called the brain, given by th Nature: The laws of Nature how .vercan smash the products of such millions and billions of combined brains by h r Olll' stroke of the powerful trident. The constant effort of the conditioned soul to give a fight with the laws Nature, makes Ul{' conditioned soul more and more embarrassed, as wecan find in the picture of the "MoJlisllaslfY" in his fighting mode with th mother "Dmgu", The ;\,fohisha~ sur has a trident of the ftolother pierced in h' chest is the symbolic expression of Ih threefold miseries sickening our heart. Such a huge fire of tribulation can only be checked by the tee Kn'shnn Samkir:lan. By Srec Krishna 'amkirtan only. the conditioned SOil I can gradually know tlla he is neither enjoyer nor renouncer but a transcendental servitor onJy. By the revival of such pure consciousness, h surrenders voluntarilv all his manufactured processes of conquering' the 13.\:\·sof Natur and then only can corroborat with the lessons of Geeta "Sarba Dharman par#ayya" etc, When he does so, heeasily transcends the. laws of Nature. The laws of Nature cannot acton him by such revival of pureconsciousness. t that time ven within this material world he hecom 5 freed from the action of the laws of Xature in his transe ndental pesition. Such is the power of Sr'C' Krishna Samkirtan. Thirdly Srce Krishna Samkirtan is glorified because by His influence tilt, darkness of (1111' hrarl. I t;'r"omes whiter and whit r., ree Krishna Samkirtan is compared with till' moon rays lhal diffuses the whikn:ss 01 "KIHlI.fld" (Lotus) tiOWt'rs. :imilRrly the moon ray" of Srec Krishna $a!H~ kirtan diffuses the whiwnE>S..<:; of our pllft' conscious\c)

[

PART

i--J\'

or

ness.

Fonrthly . r ' Kri!lhna Samkirran is ji!lorificd Iw~ Cltl<:;l' hy Hi..:; inftucM e thr- lift' oI knowkd~ • h{,COlI1~. hi sed. In !lit' ":-.tundnkpanis;had "w' can g ,( inform:1 tion of h~ n kinds oJ k.nowI1rdgt', Th« om is per fa inin~ to th ' mrtlt r (physiral) and the other per-

t3ining to the spiril[m 'taphysical) , Hy Sree Krishna Sarnkirlan when OIU.'·!; heart is lullold .d liki;' the Kunmd Ilower by the rays f moon, on' realises his. own !>eU as. distinct rom the body and the mind, In the present ondieioned blah: of our ·xble-nee. we at more concerned with the knowledge of the body and the mind but as we rca lise , our rea I &eli by the process 0·( Sree Krishna Sarnkietan. that we are :!; parate from the body and the miind, so a pur hunk.>ring after our real existence be .omes evident. Tha; is the life of 1'011 knowledge and is called gen 'r;llly the life of ." /Jrahmall J ijmwl" i. r'., an enquiry into the life of spiritual existenc as distinguished hom spiritual suicide, Th jjvn Soul being constitutionally "Brahma»' or piri t, an enq IIiI)' of the know ledge of Spiritual exist 'nee is quite natural for him and by the cullur eJf that knowledge of spiritual existence only ji\,;J; Soul again becomes r instat -d to his constitutionai posi tion of transcendenta I rela tionship of .ncutrali t)' • service. friendship, affection and love of God which is til ultimate goal of spiri tun I life. Aflo fur the mundane knowledge such as art, scicn .e, pbilosophy, rhemi try, phy~,ics, astronomy, and so forth the}' become automatically acquired by the process of rec Krishna a rnkirta D, STet' I{rishna amkirtan i11dudes such knowledgcs indirectly or :-1:5 a matter of course as it is ,,,idem by the reeitation f Hbngba Gceta and . remad Hhaguat. There are peefect elucidation of such mundane knowledge in the readings of GC:'da and Hhagbal. Simple culture of th mundane knowledge makes the Ji a, ul bound up by tbc vanity of such mundan knowledge hut by Sree Krishna Samkirtan, not only those knowledges ar-c acquired without any separate effort but also the student becomes (1" from the mundane vanity 1'01'the acquir '01 fit 0 such knowledges, Freedom from. the vanity of uch mundlll' knowledge, leads nm' 10 the path or real kn.o\~·led.ce i,c .. 10 th' Lotus [ct:'t oj the ,\bsoiulc Porsonality of ('odh(',\d. \Yl1o is the Fountain H ad of A1\ knowledge. Fifthly, Sr, Krishna arnkirtan is glorified because He nha nces the 0\ ean nf'njo}'m('nL~. H;.' urqui:.ition of mundnm- know I 'dg ctrtninly we find nut the ocean 01 mau-rial enjoyment btl such enjoyIlwnts,lh' partial, illsignifi,ant and tl'lIlpo rnl)' j-n ns milch as Ilw)' at' IIMb!:e l( iv as I lit; b.1.rpincs5, But bv _ rce Kn:>hna Sarnkirtan w, do not entv ,,"C'quireIh~ enjoyments of the rna t -rial knowledge h~t W' can 'xt..:nd the sphere to the l njoymcnl of ~riri~ t nal ex istencc , By 1he imp rtec I rna terial k now ledg "

we-

HE
w

seIE.eE
by sour 05 lor
still
W'

an- abl to njcy the m ~~or1d or a limit d time au \ itt: in d. limited space 1ut IJ th xtention the '(Jiritual kuov led " th ocean { njoym nt be OlUl'S ext nd d 1 unlimit d time and U11Iirniied pace. Unl therelor w can ngage our b. of 1i e, \\' h,
III

J 11 not b

-lli en

nd war

. or pr p ganda

of th

S

-rvic

SIt!· Krishna S mkl an, w r sure to b appoint d ia our aU H!lpt lor material enjoyment

disand
to

a

a result

ruch

limited

attempt,

we ar

ure

b dash d c n ntly lik a ndulum 1 a clock. betwe n th pol. • f rna rial nj ym at nd r . nounc ment. ix lhlJ Sr e Y rishna Samkirtan js glorified. for
He an giv a taste

such c stant r ctness r mundane in 'briely 0 the rnund n sounds, Bur Sree Krishna Ssmkirtan although descends from the transcend mta! kingdom appar ntly like th ' mandan sounds, ju t l fa: 'our US for His eing audibl by our pr' ent im:ptrf ct senses, H houl never e .oncccted as one with the mundan . ound. \\' must always remember that tb re is no distinction tween Sree Krishna and His am ,Faro Quality, and Paraph rnalia, The Lord is . bsolnte Knowl dge and th r is no mundane relativity b tw [1 Him and
His Names tc. H is eternally cornple te or "Puruamadam" His Name i a th r or ··PHnlllnlllda1n" nd ih refo e wh n His Nam appears or us in His cornplet ncss-th Lord doe n t lose a_ rthing th r by but 5011 remains in His fullness, That is the potentiality of th Almigb.. God. Cornplet ness

ne hundred and a thouse 1· t€l qn '0 b our pracuc t is th im

no

thi

limes, t by

m llow. \Vh n e tbe perforrnanc of 'r e Krish a amkirtan verytlljl1~ in such transcend ntal relation becomes transc: udental in na tnr by the transc nd uta} touch and as such he rnundnn natur whi h j ah ays imp Tf Led by its inb m in brie and UI whol meness. "annal a .t on them. In the tra.. endence .. th mann dan imp rlectness i alway onspicuous by its absenc . and therefore ree Krishna Samkirtan can -,.e us a taste of ornplete D ctorin. Tl 1 vationis of th rnundan world • n sur Iy last fb ne torine o] the frui f their r pe tive \ arks for ornetirn , and the sal ationists rna undergo lh dry r gula 'on 0 r noun' ment negatively of tb bitterness ol material cnjoym nt \ ithou any sent of he transcendental vari ty, but tho p rforrner ofree Krts hna arnkirta L1, by his process of engaging all for h 5 rvic f S e Kri hna with full tou h f he nsc end n c, do ne r becom h lind up by their such transcend ntal a tivilies. like the 1 vati nists nor has had the aec ssity of und rgoing the dry proess f renouncern nt. The p dormer f re Krishna arnkirlan alwa s transc nds the a ti... . 5 f i
I

nect rine 0 tran c ndental rything is th pi re conj in d with

r

h

d rived

ample! n out h nee of omplet n ne in au a bal n e f one again, as distingui bed fr the round n calmlation of OOI! minus one equal to Z ro. The anishads onfirm th fact lik this:'Purnasltya Purnam adaya P,rTiam ebe a/Jshis1l'Yaie .• Th Lord th refore .
11

rom

d (' nd be. or

by

His inconc iv blc rnv ti

no

0

the

rnundan

1e rationi

ts

n

vationi

nd

remain an tern I ervitor of tbe Lord find in vcr} step of his transcend ntal exist nee a [rom the LOTd. H is h relor re os d to positi n r p rf ct pan via 1- b th d ir f rmmdan nj ym mt, r n lin' rn nt r rf lion. Til sn again Sree I ri boa Samkirtan bl.\ing 11'a115!

cend ntal souud, of th rnnndan

hay'
und. sound

we must distinguish Him from any sounds. Th mund n sound is iffl'r nt fr rn h bject ignat d by he For xarnpl w may it th t th 111\111 n . water' is alv ays differerr from tlw object

!famn

C/t'uIOllo"i
I. .

KN./ow
Xif."

-hita

I. (l

\ 'alcr d igna] d by hu Qun \\ ter. Wh n \' hi ly we rna.' repe he word 'water' an 1 'W3 r '

urn

mid


I.

{I

·igra"iI

B
w

KT ·rful

GO HEAl

L

r.\RT

I

IV

• ta,
"Ahum eb« s(uaba
yajllaJlam

bhobt« ella

Prabltur eoa ella"
"I m th Absolute Enjo I' and rlasL'r I II Yajnas or "a ri c etc.' =-He aJ100t be th' object of our \:1 'c-pl sur in ombin lion with music and bands and call d thereof .. am kif/all "H annot b enjoyed by our irrespon ibl whim and feaL. Ht> ll)' lh r .Iore that.H lives nil' there when' Hi. dvotees chant His ~<unc. "Jlad bhakt(l jatra gayuJI/B ," He d din to descend Himself wh r there 10 dearth of His de tees. Becau 'C His devotees n v r try to enjoy Him or His P r I hs rnalia in pseudospiritualisti m de. His devote know it perf til" \ ell lhat r Krishna b -iug rh· b clute Personality of Godhead i.e. "Purushottama' as tared in the G eta, e cannot consent to reside at a plac \ here His traa ceademal ~ame, Fame, Quality, tc., are considered as equal w.ith mundane 11a10l'S, etc, and then'by treated with all undevotional manner, In th G-..;cla he ha clearly declar d that H does not fl'" ial H' self to every one and any one, , 1\'(1 , JWIII saf'uaslla /»"f'lk,\ hr' Yo~a J{ )'fI
1.C.,

Kn. una is the I eal discharging {:1.11 oth r duties. 'hi" sort of staun II devotion is ailed "Sraddn«' and b_' I.h gradual d v .lopmen; f the activi i of "; wd dha:' in Ul a ociation ot d votces, on an Ii up tc ,~Ie. st ... c of Prt.!mn Bllahli fu~ highest plan' of g transcendental Pastimes of the Pers.onallt}' of Godhead, Such being til ture ot the transc nd mral • 'amt: of the L rd, th· -am IOns b tee iv through th transcen de fI ta1 • OUT es i. '" hom ih lip- f lh de t s only as a v m ntion The rransc ndental ~tames of th Lord in His variou forms or manu stations such as Rama , Nri ingha, . -3rnyana, Krishna, Gopalam. \ j hnu, JO\'inda, Radharamana , opinatba, Se a Pati, Raghubara, Baladeva and many others in the spiritual kingdom, <Ire always complete with the tran cendental potencie and by til mer 'of the Lord, th 'rt' i. no hard an fast rules in r ct of time and ill: for the tran nd ntal chanter. The de -ote who has rc ived the _ am Ir m a II'. nsccnd 'mal sour ' i,t .. lrom Ih' 11 . of a
J

devol

:15

ab v

m

11

ionccl, may re eat th ' Xarne al

S(WlaIITilu"

'lute .odh d ..lway rc rves lhl.. rig,hl of Jl,pl IJcing C 'po:'lcd to tho' . whose I')'I:S are ('0 ered ""'\h \he l\1,()cics of X, hlf '. His d"\'U\1\"I11 bOWev l·r begins only when one has lea rnt tlw A, B.C. II. "on" oI Geela in perfectness. This 1)L'I1~'t:Iknowledg of (~ III is practically dcrn nstratsd by rom] )"h' SIITrender unto ree Krishna nl',) vine aside all ther !hin " Th'" flJ's stage n S ·(.'l' Kri 'hna dl'\'(ltioll hegins only when II i rill I , onvin t'd lhal hy r Kri shna d vouon nl: on' i .•Ik to I rform all oth-r dun . T abirl bv the di tali ns ot . r .

Th

all Lim 5, without all)' r triction. By this he Lord has favoured us [0 allow Hi- r-onstarn ass iation. 0 that one can always hve \\ilh Him, go with Him, eal with H irn, sleep with Him, \\ ork with Him, withcut ing di til rbed b.\' thp laws of :\a furl' or h -r thre _ fold mi eries. , uch i th unb unde mercy of L1:I Lord on u but till w at so much wre t·h id h.. t we h.' n inclination for chnnting Hi' . ":mw inspit f H· ng. asily available fa til' allen _ ul .. of h A e of quarrel. There is no hi1lg 0 1(1<; nothin to -p nd-b.llt C\~ thing 10 cain hy -1\, nt~n!l. the Nam of the Lord bu ,Iill We' have no gpullinc d . ir~ for th ir chanrin and 'we rnus; sec 10 th( C:\U:l' whv we are so much di inclin 1.11 hough he Lord has :_ come so Ilwrd[1l1 on us. , 1\ mat\!'t' f fa t \IF, n :\ m'''l nun' omm 'nt·d from th' irru- immemorial when \\\ I r~o ransc ndental . I"\0j(. f itt' Lord an j rt conditioned l~' he lUI cit, Th I" ttl U [ortuna It' f'I U rr III b, .., In(' mani f 'ted i 1 lrio under hl' foHo",l}) headin~ narn h';(.1) "lalt'l'iul l'njoyml'nl withon ,In)' fl pnn1'ibilit.' . (ill ,oad or bad works for the fUr1hcranc' the .t 00,'" J r pcn:i.' in he pr ~en li in futu birth als , (e) ulture f In:lh'ri.ll knowltd ,in ord r t mak mea, ur In -n h· Imm a. Jr• 1.

T

GAT]

H

TJ G

F TH~

THE

1D

25
mam-

:\11 the c fur E I a. tivitie w' th ir ano ub-hc cbngs arc 1 be n iti r d as ur 1111 f r ln hv w i '}we ar always U .barred fr ru th
haJllin~ of the transc nd~lltu.l am es of thr Lord. Sp 1l\'1\neO\l lerr'lul 10'1 for the Lord is a birth dgb.t he iva. ul, bur ill fh r alisa tion of his such

Kri hna ar

Bu all

pur l nsci u n 'S, th abo ~ 01 ntion d trio is th turn lin blo k. H· is ch eke n hi l1\ rard mar h . uch fus and as a m tl r of .curs Lh Jiva uJ ~.. pt t b contaminal d bv ( n kinds di nn kn -n a amapllra'"a" or offence at the ;!C (h t n c dental Name of the Lord. as one can find out in the .. P(u:lma"lI71allaft~". The sine re cl veree \,..ho wants to attain EI: l~ rf eticn (Siddhi) {OF ltima If b b process of hanting the 1 arne f th Lord. must f train from the t n kinds o~ offen which. r qu t d below from th "Padmap-ural/am". I. The first and f remest off m. is· hat of defaming tb gr at sail ts we hav glorified til h ntin of h arne f h Lord b xample in th ir
TO

J

uch as

who
e
19l

wn lite and pr c.c.pts,

io rdir

to

rdinary

moral

prin iples n on must be defamed [or serving any ult rior motive. But still according to the gnn..l) of i differen! offences. delamati n of aints who ha done much r the pr pagation of th Narn of od and Hi Fame. must he 011 sid r d th gr v t of all if n e. Th 5 who::tr th r f T ac us III d t d f In U h ... ints, arc iri nail t gre t off riders nd . uch person can have no a C 55 to the tran od ntal Name of tb Land. We hould h -refore be guard against such eli uc .

2.

The SBClQudoffenc

is to pia c Up A b solo te

islnu« Tottsoa in the cat gory of th . d igo wh ·iv· ~h ir pow 1'S £rom \h Supr m Lord. The ! 1Jpr me Lord is one without ascend and aU oth r god ar I is rvit rs. having n 5 paa xi t n as ano b r Almighty dhe d. Th s subordinate gods are sts led in th ' r .'hl. ~t1 d uatn" i.e., gods lh r tha n )f:, s 1/ (STee Kri.!ilIIUI)

.odhead or

J P Y(l1IYfl

d ~fJala blia kfa jajf1l1lr) sltradhyt11111iffl
'6

Teo/>.' mom shu [{otml '_va jajoni

at,,'eli

pltrf)akam hi. alJiclJu'/llIrbakam m ins unduly or with off nsi s. Th upreme odhead i r Krl hna und IJ tedlv and this' onfirm d in all th iptnres and s ecial1}

in the Brahms
[warn

mhila as
pa"O:lIUl

r

lIow :snr.nchiltlfllmdn vi rrah«

Krislma

I.

e. .

of

the 7

Anadirad' G01Jil1da SarlJakaraJl kn1'ouam. re I( rish na is the pri ffie'val Locd and ngtn rything, H is th c.. USI:! of aJJ Ca.US4;'S. H' i mmH"1I 801111111 bsolu:« Godh 'ad. Th
A

A Kill
.. H hu: snt upa
II.

. DllE
sl

D glh
of

l PART I-IV Lord. Tho:;c

haib,

11r:lallltdl'illi.-

iuun"

to :,. j,ntcrpl"

in HI:
Ill\h

1 a:-.

i -' 0 - t or ::tmpr.lrl y.! is 1 !. rty w 11) h.l~ no uuth Ir~' ·d
131, hrnasutras.
(ll1lt rpul:ltioll

• f .. Hrllil

illn 01 till'
I mira"

b:' /1 t' parI." rcprc» "/t'd ii" I~II d ;1; ilanv« I~ k",,, I "Grt;mill rlJ.;/l\·u'· vI Aell r"~ JJ ladcua f'itlynbhu<;all. Thos who T -rc re invent some $~ iritual party with)llt knowin the
Bruhma
IJ '\ltl,l

from

an ••uthorised

spiritual

m.J ter or

inter pr ·t without pI iper reason a nd philosophy. do simply r I' disturl • n in the , pirittwl line \\ ithut dome any benefit to himself r to Ius 111 Iortunatc 011,)\, . s. Sreela Rupa (~os\~'ami d -scribes su h unauthoris 1 acuvities <is Iollov v s:Sruti Smrit] Puranad, PanchaTalralridh:'1I ill'na ,I ikal1liki Ii flTr:,bhllkli :tlpilitlibo "alplI/t" I udo- votional activiti without r 'f r 'm e th • unlar I seripmr ' :1S • be 'e m ntioned, arc simply arts of disturbance ill thl~ name of spiril\lnl.ity. The performer ·f Sarnkirtan must refrain from su '11 eli . turbin ~ lern nts. The fi th offence i to mi sun '. land th glori6ca Ion f he transcenden I Nam of the L rd as .xaggerated facts. Actually by the ch.tnllng of the transc .nd ntal Xarnc r th Lord. all gains be it In rial or . piritur I ar automatic II, btain d. 1 simpl. a qu , tion f tim ~ hat tak . t r th ructi tion of th • d ' ired r -sult. Hut tlu who nink , wi hot! t
gCf;J.tion

to perfection. ilia I such res lilts arc 'X'.I gf farts. do mrnit off 'Ill." oj the filth ord r. h per ormer of arnkirt n mu. t r [rain from . I..-h mis-r 'pr . mtati 11 f f b. The . ix h off -ncc i~ rna nu I ct ur • ,"011(' I _ nr tc I ~igncd rneanings of the 1 'ames of Hnri (Th Lord] or that of the scriptural truths. ne rail directlv mdei tand tha h \ 'ord 'Hari' In . us lht· F 'rS()[1'~lit f .odh ad Who is Et mal Bliss, E ernal Xu wI gt', and Etern I Form hut without knowin (h.

:I Ua ining

intrica Y of th Lord's form err. , these who think 'Han' me4.H .... the Impersonal Brahrnnn' d C' mmit ofTen of lb sixth rdcr. There are th -rs \\ho are till 1 . s in 'Big ~I\l and d mnnu(. nrc Ill. anin. f the \\ orrl l" 1(,; -h na' as till' mind (;) Hall1. .1 satisfartion and simikir otber \hi II~, , :-;Ul'h m:H1lll.lrtnrrrs of eli... OJ ted rneaaings ,10 not ~t,tlll';:"h' 1.1 k., what I!'. direct and 'P().l neou. iI\1"1 PI" Llill~ll hut th y .llw. y t. t n or indinil h'I'J1T ' .Ih, n' for their 0\\ 11 km] ira rv I ('n(' onlv. 11w\' ,n' ,I ... gn "'\t nff,' nde rs and' th' performe r' (1f , :1 tIl·kir!. n mll,,1
j.

. •. III

rirt n

ru r f lilly .1 ke l'a ve of It '111. Th s '\'cnlh )ft nc • is to indul~'

ht' .'5.!I1('ialinn
to achi ve rf

in "i'l

ell) hr.

or such 1~'\Hioti n in Iw pm-:

fE. T AID}

EE

J

ADJ

T~1.NT

ri us student f. rnkirtan an g t id of all ih a hove off ences if b d sire so k n wi ng well th different forms of ffences <Iud by refraining from th In bj all I ill I recautions. This can ho vev r done rilhout diffi ult . by .ontinuous chantin of h : am' f th Lord and f r sucb eonst at r citor of th transcenderual Name of the Lord, there is no
J

In

for c mrnitting such off nc ..

In con lu si n v mar' dd h. t with ut culture nothina an be mad to p'r {' tion. The ultur f he science 0 Sarnkirtan is Sree Krishna Him. If, both h ing n n-diff rent. In rnundsn matter ani th
mean." and th· n 1 ar diff rent fr rn

u in th trans nd non-differ nt. 10 pr ing the Name of the omrnitting the ab that w rm t not b

n lh m a ns and th rnd are parae ry stage 01., COP chantLord, there i 'very hance f r lienee but for the rea all of dish art ned at he lea t. We

realisation and nOD- alisation only. As a matter of fa t her for all people must be I d to the i n e of . arnki tan , < Il means and the shull be ·nga. d in th culture of th sci nee b amkirtan onJ '. The off DC S as dsscri - bo 'e if kept in view, tile sincere ' ulturists ,o, jIJ b able t void th rn \ 'ithoul dl culty, In he "Bhakti Rasamrit« mdhu" of 1 up Goswami it is said tha the mind must > xed u in h chanting of h rsame and the regulations ar t 5eJ"\' lb m as uhordinate s rvants, The sowing of the of Sarnkirtan must b performed imrn diarely UII the h rt f \-r ry one and an and the wat ring proc a til . d 0 SO\' n rnus b done by cons nt hearing and ranting in the association 01 d votees. When the seed sprouts at be heart. th gardener rnu t protcc i from - I sides by guarding gainst the above m oriOD€' nees. In th is process the ed r am kin will gro 0\' 1]P to a big tr e \ b n the neetorine fruit 0 Love of God hall autornati ally rip and tbe garden r wil be able to ast th same transc nd lly. -;11it and mea huge profit ther of. 0
I

The Hi hest Attainment and Present Adjus m
By h Vedi ,\
TRW NDl

t-

S,

Mill

OF

RF.EDEt\M

~L\Yf\P

R .•..

.B

DV"1P

or

o es of

r velation
an be re

IiA 'K T \ {(lk inn-rH

[

P RT f-I\'

O-OPCI3

the

servic . \"at ... nlya v . ( cIhum-tlH m de of lion,

,"I

rc..JI resthe la h '.

So Autocrac h re is IW.l_Y$ III ailing I Olll pe 11sa I h . limit \10n' f he littl ncrs in their voluntary co-oper ti and thu promoting 1 narni.... harrnoni us, , pastime , \<\,hile perf dly unveiled j()(lllt'ilid shines as Src Krishna to ive 11" all ort of ngagements in Hil11.

o( Ih conce lion next question \ ill Thi will form th <;11'111take ir up
(Tn ht' w,,'iI::1 l)

ti n.

w,

T
By

of Ap. r
R\DtMGO\'Il'-,,[):\ DA ,B. \.

hi

rr

.... 0

J ada

In h· world \ 'C co TIPI hend the xis! nee three ebje is n.nuely (r) Iswara Of Codl1l'ad, (2) Ji-v 3 or oul and t~);\Ja tt r or J ad (Iif ·It s), ()f the " the con ciousn - of Isw.ira i infinit«, that f j iva is parti I nd th i r . is void I the $t'll " Earth. lone. wnt f, rc, air. ther and (he lik '.If 51) kd , '
as 11('\' have no \\ ill; whereas meu, In a I .

1n<1. amongst th hinken h\ 0 processes ;U~' ( 11(' is I nductiv

of

he E·l.:>~and th

\\' sr.

birds, insect-, r , are known as ~ nimatcd I inl:{ s IJm.. essin s r', -ill, But of . 11 he II 11.1 11Il) humani \' is ves ,I vitli the I wer f discrcuou. re or (If all (I jt .~. I lh a n lin ,II ' a nil inan ilila II, As H t· h. ne g,rn:" F 1,111 H. i~ not visible 10 our present eves. H' i n t1,lns('l'ndC'nl,ll Be-in and His B '.1\11)'. \ tlihUlt .md achi 'wltu'nl r all tran cend Ilt. I and h~Ill' n perc ,j ',1I ". h 0111 in .. . 'ow tilt' prohl In arh th'll if Ih is not 1'It'rf 'p_ tibl!" bv tht· quiprnems w' art' I!i(k I with. then hCl\\' It· Ii . Him in all .I·? To In' Iht \\,

ihe

rIiE

REAL PROCESS OF AljPROACHJ~C

GODHEAD

Deductive or Descendirn process f Abor ha l'auUJa) which consi lS in lot I urreadering of the Iollower's self togt·thc..r with his mundane acquisitions giving up all prejudices acquired by assn iation with rational thinkers who denies the existenc of Spirit. In the Bhagba tam ~\C find:--

~

'ffit. ct\'Cilfoil~·'Ett

'tV' 1ll!.'ij'1 iIJ01 'G'U'{ 1 ~ II

order to !iCC th sun QUI duty "'Ii.U be to turn our atb ntive direction to the location of the sun and keep th '~ye5 open so I:hat the fit}'S. may come in their eontact. Thus in the same ,,'ay if WI;: are sine re seeker-s aft r Truth. i[ we heartily want to appreachrnshna the Suprem Lord, we must be 1" ceptiva and follow the instructions of thl! inspired SOl1Js.
''''Rf: ~.t'.ijJ' 'iftltm: 'if ~

aiG1r~ Q'I,llllr:i"fcI

111l5l·1firfu

~f"
~(\!l

rOOiD:1
~:

There are three distinct philosophical ideas of the Supreme Being i, i., (I) Th idea (tht:egativf' Brahman 0'£ the Pantheistic school. (2) The idea of a l"niversal Soul Para i11It tma 0 [ the ~"lystic (Y Dga) school and (3) The idea of a Personality of iodhead with all 'His majesty. might, glory, beauty, wisdom and supr macy combined in the P rson. The ideas of Brahman and Pararnatama ar included in the idea of Bhagwan or Godhead spiritually, therefor Bhagwan is the Supreme B sing or Hari, Sre mad Bhagbatam, the gist of all scriptures hasrcstablished iu"tt the name Krishna and Krishna alone indi:cal S the fullest conception of Godhead including all sorts of ideas ev r revealed to the realised souls from time to time.

ijci\,~~

fii f.:irI{

C'1~G~4

tI

Th Name, Beauty, Attributes. and Pastimes of til Supreme Lord are em obj ~cl of grasping by the ordinary senses of human beings. They reveal automatically (of His own initiation) to th souls ellgag c1 in ~he discharge o-f eternal services to Him without prejudires, The mat ·rial senses cannot approach Him, It is the pirit in man whi h ran approach Him in direct communion, One who is wiUi.ng to realise the Absclu: Truth must be sincere and subrnlas) e. To proc 00 in 3 . hallenging mood is to E'IlCOU[]ter utter failure. H. shall have to cultivate the transc nd sntal s('n'lng temperament. In the Geeta w find :

v:a'itttr((fil'1 :cil:t: ~
~6Ulwfii
'"'

~fl"
;g~I'T1
....

llPllQIt1C1I
c;;..... ...

mJCfT'i( ~

I.

of. a ill" 'i'lr"101~~

.qft

1Pi if

ij:q'l.'fT I

~ 1iF.r!o,,:

II

~

4i1$4·[ffi: ~

·lirll 1---"3-2

Bhagbat
is speculative hence the idas

Human ideas are menta] or spiritual. The mind obtained by the speculative mind is defective, The mind acquires knowledge by association through the sense-organs whose power is limited by imperfection. The limited equipment can coactive the objects within thre dimensions. But things outside the thjrd dimension is not \"rithin the reachof those senses w itil limitedea pacity . Godhead is situated beyond the s nsuous jurisdiction. He is purely spiritual and can be approached through th spin tual process onl y.. He is. Adho ksha ja i.e., He reserves the right of not being exposed to mundane senses, H out of His own mc:rq and prerogau\'e can rnanile l Himself with His cntoura e to the human senses, To be t:'nlight ned rt this point the following example mar I e cit d Ii)' vyay of an analogy. OllS eyes can S'C rhc ol j~r.:\ situl'It d w\\hi1-'I the pun icw \\ ith th help of another light. For e){amph~ th.e SUI! is known tn bv ,1 _ elf:..luminous object When w go to, s .[' Ihl': sun Wf' cannot do it with the assi tance or au)' other light discovered by human hrain than its O\l,:,n rays. Tae 1<1\'5 of tb 'Siun act upon til· r ·tina and the- retina thll; acted upon is crmbled to fulfd tl'w purpose. It is to note thnt in 8

"Learn thou this by sub-mission. in\'e£Higalion and service. Th wise" the seers of th essence of th ings wi II insl met the in 'i\ isdom. " Sree Krishna Chn.itanya Wbo was born illiaraporl" ill me town of Nadiaon the 18tb February I.I 6 A.D. promulgated the lessons of how to approach thl!. uprcm Lord. He taught (15 that cent per cent ngliS ament oC our S nses to the service o·f the Almighty will enable us \-0 realise Him. This 1:5 to be done through the transparent agent of the- Lord known as . fCC Gllnldc,·a (Div inc i\lastcr). The Gurud,·a. is Ihe manifested medium. He is God in the [arm of Hi· personal best servant, H appears in the world in [hI:' Conn of :t human bemg in order to teach 1).Lnkilld. til interrelation of Godhead. Ji,'a • nd Maya. The I'i. st bless iIJ~s of Godhead bestowed upon th L11an is to b in a posi tiCln to site life uc 11 a bOllU fid ~ urud eva . But we are warned LO b ware of Inlse GUl1J. Th· no-n-s\1'rving entity ofhdating as Guru or • ,piTihmi I':llid~lhough heighly qllulified in u·h,,·r respects such as p0$.5C'" 'ing \'"srl')' -rudition .loud pracris Lng renunciiilj n 'Ie .• but n t I' ru per rem r ndering services to the Lord dove! Bing him. If in thought and aciivilies in coulom'\ir}, wllilth diem \ and il\c-a Is S('t lip hy hh,'wn Gurudeva, is 1 seu 10 Gum thr ugh whom Truth i. not r£:\ eal d. He is

D
It \ ~ ~
Q' Htfi

l P.'" T
UPlr ~'" 'If'lT
tJ ""

I-IV

"H

~

% ififu"m~

+Ii 1lt1 ill: II

'Tru' h r .v <.II II) hiru who .has full wind nc in his Cucude a the ~I jl itual pn x ·t·plor. qll~'must . how ItO I :5:. 'T re"Ill'CI to (. IIrlldtJ\ iIt than ne t va ' lor the Lord."

TH
By

D
GESH '!W'ORA

J

B

SE. B.A.

I'he inn. it' tTIlgl'rly 01 \\'e'tcrn Civilizarion has • n hruught to light by this total war. ui ida) mannia ha caught hold 1 it. nc nscious f its destin.', if Sl'l:UIS to It' hailing t wards its d struciion. They ire hoping of Uk allied demo, tic nati ms, \\'. But will th dread ul L - which st gg' n "s imngina ion ev n 1I0W, jus ufy it ultirnat ly to m nkind • s r whol? \\', doubt. )lIr cone rn i not the loss or gain of hi' or tJMt nation. :llankind a whole is .311 organic unit-although this conscicu 11C" is lowly da Wiling upon it lo-day-hcav ,I . or suff ring of a part can ldorn be to th abiding good 0 th rs. With 01 r limitations thi lila i ns an.' rip to au thi hug cata roph , anomie maldistri ution, Ih rs he d -sperate bid ra ial upremacy and con qlknt imperi lisrn of some form or other. Til ise ar conrriburory conditions no doubt, in \\ hich the [estering sore ha come our: but the real cause \..'~~think, i: to b· found in the Jif of the individual as it a .cls eciety a a whole to-day. \\ i: must < dmit that this I=> a '-"1)' singular rnon .n in hi tory: -\\' <J.\' arriv 'd t a very ritical nrning-point \ -h re man', at itudc l war fundamental valu s in r: mal and ial life daily cha ging. Formerly it w:t. r-Iigiou. then art now ,eil·m't· h, ve hi' 'orne the object r man's SC'l'PiJI , ,H k . 3ltht'lugh c ny non, -nsical iheorv ill tilt' name I any or \h III i: sure to filld "OI~ril'$ and 1 lievers, "np r:1I1ckd increase in producuv« Pl)\\'t' , h.1 ·j\'t'n birth n t 1 IX' cc and pll'llly hut to W,II',
I
j'

h a become thl' \'t'r"}' k 'rnolc 0 I his li((~ pite of the in wi forts 0 the gr at lead 'r_" 01 science. art and .ulture. Bu whv do Ih1. lr nge do m h ne ov 'r rn nkind ? In th words f a go d thin r 0 he west, "the) :1T' no 1m er th do- tor ... lht,y arc the disea «". And this dis -as 11<1;,. anif m 1d 1 in this hug' 1 01 ust. \\". ;In.' ~ 0 Ihl ro di "So that is the gr 'a problem {ann U-, .\f, n no longer looks 11P 0 relieion lor his di fhrlllti s. Ht· '0(''' to sciem c or politics. ; But is it not th trag"dy 01 SI. ienre and politic , that in thi \\ ar? Th y :I.rl' no longer I ,II e-vils, \\' thin' our outlook toward 1 Ii he

'II

will

n

hing

to h(' till'

ult of their . Iori u,t wh L is br uShl :lh III h) I P , i, ,I' tit, JPp it· and all til ·ir l'ffnr~ at ideoloeical rrv on structi n, oll\, l'llh.nu: tho lim} '1' o I'nufti ting and p. rtin I \ about m lilY, ha s

if'''':

nu;

1>.\\\,' t..od und hi
J

l011i I

r-

. llr duly
A ... mind ro th, stat
110m ,n~ly ('\'('11 h (1111'OWlI

t't:ipi( nts {):OI iet "

\ nnot { ime rur rlircct rela tion '\ nh inaner 01<; such tilt .o·! ,ll,;u remain (!\\ uncorn.u nina I I ! Y ail)' m. I 1 tunc ions, ":',,111 cun a t \'u) , ill I laiion h" II t' (" •. '\lI-i,l .. Truth Al '"lull', \11 ,il mph II 111 on o know he over soul I hrun h Ihl mind h.. <;UrI' 10 frustrai d in thl' )OI1~ i III ihls gin birth to all
0

selvrs onl, follo\\> '\'l'r::-,' thi rh-durtivc proevss ear h ,,{mId (lilly exploit uur iii" ami b come a n instrument 01 hppr sion. \\' b~I:')' 'j nan wh n we "f'" , him, Krishna '., svrvito , otberwise we ruu t I'X loii

it.

If

\\1'

I

him,
M..II1 to-day is dead ired I lhl' inex ricahl« corn. ph-xiti of life in the m I I VI' rk , \'h, hI calls progre s and delud : himse-lf, is nothing but cr arion

'olltallli! atiotn
'Ion

lit" t"1 ( t His :-. ,It to human mind ,IJIU hi ... sen ..."!:<, TIll' All- 'jJlrit )llm/rlehl'lrlII r '\'I-a1. Himself only to the' spil'i· ua I ill OlJ n i.c . his soul. u till' r pnni had says
~
~(!' ~

I his cu ial nature. Thus relii IIlbU ·d in [hi' world • tid le-es iLs h 11 011 G d h.J. r :Sl'l\'ttl 10 1-1im I t the ri~ht not t

1fff a~ 'iii "qf~'\fl1'f fq~ifl'Ii ff4'W[nl{~r-rnt
C1~IIHlf.t

J

of m w "Il.IfJUS .irc I in lif. ," -ry day, In uti r di- p. ir ht, ries oub- Wh,lt is lift·? Life is d ath, .nul he faces dr'ath <1\' -rywh 'r(', 81.11,; new dawn is l.,,!sling its fort, nppcaranc. in th midst oi darkn ,;._ the D wn of . ervice of ~ f subrnis ion 0 I Truth, This al n an bring harmony and r ~I I 'a.u' on -arth , )lodern
hound and
mall lear th t he wil becom trn lition10 ' all inc utive '0 irogress b_' this. '.

To a hal bt'aSI mall f I he Afriran jUllgk- th omplexui . 01 :1 civilized nind are all rnystenous M1 to .J. man who IS all-mind soul, is -qually mysleriou , Henc aris .~ ih« my tir view of religion a ltd its '0'

tude of submi

ion

10 tTII

h and by placing

r ligion

ca l1etldi 'cud ing
and mental

(If

acccpta nee by

Ibl';' tilt fa - ra

rionalisL

gropers,

soul's relation 1(1 the Absolute lies .tt thl' life, nay that is lif WIH'n 'W'T this is il{lIor'd ru tr lion and futilitv tar' humanit in llw 1<1 JOT I]WIt we only ake <l~ P rtial and fw;dilion<J view of Truth. Wh n man gi\' s him- If up 0 III ntal and _ -ru ' pur uit be il religion, art r i encc 111 ultirn t Irus ration bee mcs ill zvitabl ' ;1 ve ,phCfl' of Ii le . nd life become unneces sarilv omplex, The climax of thes , life complexities, \\:1' h i
0

Our

lirst as happened in the rmddle ages c-illed lh dark ::Igl', With progres has rome fret' thinking and liberty in living, But Truth js not static saint-thin , He is the sour e of incomputable variety. The

.pani had says He is \ii14i~qil

lfiW: cntfI~-H

is

more changdul and rapidly movin thau mind i 'I -.11 r al progrl' - Ii· in Him, nlv wh n our r la· rion with Truth ' OIU 'IU" t • b· '. traneou menial onsid -ranon of lv.. tion, wo~ld . pi ·ty or l':1:' of mjoyrn ent i.c, spirit 'C 1n:S enrn .. h J in matter tha l .. clog ing of true progress II n U{S, R ' 1 routart alone, with Truth is
1I
';1.

m. in ained

through

service

se

in this war.

The

fundamental

irony

of human

life lie ill Ihl' fa I tha t hI 11111..:.1 Ie; rn thr ugh ,nff ring for he proceeds by hallenging Truth a v rv t .p. But on th ul plane In. n pr re by ~mbmittinc I til A , lute n hv rhall n~inl-: Him as he do'
II

But \ ho is 0 r rnd r unalloy d

her in this a e? rvic • Truth=-one

nt who . n
wh ~ a

th·

In

ntal

pi. ne.

Thi

submis ion is lin onditionnl and unqu uioning. it Ires in ttl, vvrv natur of the soul. n 1 it manit I.; itself 11 the menial and pby ical pi uw bv loving
servir ' r -nden-d to C;odhtad and his nt"Llil;ll, Ht·re ~r\'i l. and dlllv til I. th n hOin it {'om' all li..', I right quit .... p~nt nr'oll'iy, '0 int 'rmcdiary ~hoilid

'iluddha Bhtlkta-\\ hauver 'hi- vrc 'd, col ur r ca - --i, the In _- n 'I' )( thi. a", Let u, at lin,' Him, Through him is humani V d .erned to-day. All! rai " al homage 10 - re dev. I who stands . I the Ic rerr nt of thln ,,11 el . ill this ng' ha don 0 much for prea .hin: • '"r/dlm Rllakfi and reforming soci tv so that it an bt' pro, rl y pradi. '11 Iht r • ,lIt: i.~ t ht~ H<1 rbin l l' of th 11, .,.ft .,.n- 11'

nJ. \

1
Bv ..p' itual
11(J[), NI>1

ial
BIL\KTt

f
,Ak '(.,\

li 'I
'0·

1
I

~w

.\11

v \)

Pf<)l' ,. u[ reli i II transrcuds 111, ur l'r~l'nt rati ual fa ultic , ~hn I It r -as mn • nirnal, It I' II wond 'I' that he . houkl als rl',I';II11. b III I eli i(II, HI,. wi h - to h(. .Ili fied [hal ht, i~ not ,Isk '( 10 .U:(I:l't any I roP!.J:>ilIUIIS that are in pi in c mIT. diction to the principles I his lion II nature, He al..o expec " to be abl, \1 ....stablish he ultima! uni \. of all human thought in th di -rent branches u 'hUIn.1I1 activities by this philosophical method. 11 is for this reason thu t Philosophy has aL 1X"n .. ied he mother of all cienccs, d If. thereor', R 'lj~ioll is !-oupp sed to 'on orrn !O the m ithod: o the cmpiric ! icnc _. it hould als U( equally am 'no able to the motherly j urisdicrion of Philos ph)" IF., how vet'. Religion does not propose tu l'mploy the rnpiric icicutific 10 h d in its proc ss )f n ppreaching i subj xt-matter, the philo. pher is ILk I)' to a much puzzled y ucl a titudc a th dau h .-r ci n :C", This is, h wcv r, exa 1I_v what H. Ii zion proposes tu do. Therefore the only thing that is lell for the philo' pher l do in the matter is not to seek to impose hi I' gulatin jurisrlk ion on R ·ligion. bu wai a his prop I' di tan 'a an unfit I serv r. If Philosophy is willing to nbmit to tbi. humili Lion . . he should h in a po ition to he' I"nliRht~'1l .d about h r own limitations. by orf ring h r humble ubmision to thp communications of Rcligjon r garding tl1l' . h"olntc 10 Whom Philo ph) 'nn oth rwise hav . n a 'C ss. Religion is not irrational. Hriigion alon is ruly rational, The 0- llcd rational]: In of unpiric 1 hiloso] hy i nly an th r 113m' f r our unavoidr hi· st t of ignorance 0 h· Truth, Philos phy hinks herself ju tifl'd in trying to rna kc the h st of:l had job, Bnl]{ ,\igion is never prepared to :ldmil tha our ignorane is una cidahlc. Ir Is bad Phil sophv and had , i in . which are s ,kin" to ncourag« i \1: a. fatalistic heli 'f in ur unavoi tah r i~n ranee.
r
1')'

an In\,I' lion [0 act pr its communicatiou in blind f.lllh and without questioning. Bu tho wh .n rtain th 'S' comrn n-place \ i w of shallow nuc . hav to thank only therns .1\', '(n' their misfortune.

a" mUL h as tlt'r ha ve n '\ er had 1'\'1'11 • II ' inr lination of J;:iving a serious hearin tu Ihe ther ide h .for' acr 'pti I) t he gubl cl \ 'I. ions of irr tional bj 'nOI", It is n ccssary h u. e laneuae in ( scribing the r speetive 1 iriona c] the two parties whi 'b will leav no rl ubt in the mind ot the Iw rer wgMd111 th· real poi n tat issue. \\'ho am I? \\,h' 'I!. I il II i world r \\'hal is this w rid? Why d I t ,',1 unhappy anti perplex d ? Whal is th ' m thod I ~ \\ hich T c n learn the Truth ~
ill

.1

n.

is thi . "J 0 not hath [al tit wh .t vou \ 'j I drink. wear, or WIWH' you "ill lind !-oliIlN .Ig.linst the inelement weather. Th.11 is not :\1 all he fl,,1 problem. I \'OU an- ( cupi ~I with the _ mat ~r--. you will 1"-· unable unde ta d 1111' eal r I n ihility r of human (xi t nc ,'for y U pu vour b • d into your month, W'! th' an';Ut r 10 ht qui- ti II \\h) yon should pat .u :'III. 1r YOII ca \ our hr. c.1 without gl'!1.1

:.L)" on

is undc ubt .dly a \'l'r~' hold a sertion to have lo I ehail of R{'li rion Iha not « ...l1rll' rn-atun, i this world ru -d de-spair of hndin thl' Truth if 01 h
j'

(hi" qn -tion, you l' th firs st'II on ih i!!nor.llll' , dca th ,1Il' mi. t'~', B 'Ii,'\'~ ill he ra i nal r ler u hi wr II I. I Ii \"' in the infinite t ) sibilitie of vonn (1\\ n r,t 1("111.,1 natu ' if il i ollly pHlpcrly I nhi\'a'h d, if h~ runda 11t'nl,d~

it i \\illinz In 1~I\(.l ib '11" thl' true voic« { R -lipion in ,pi 01 11 lh' dis uasive F. -udo- .tli na l rt pr .n rations by rmpiri hiln.;npll\' .Lnn IlIl' l'llIpiri, S' icn< L~ 111:\ t an! lilt' (t':t I ClI~I.I('lt ~ in nllr \\ ,},', ]11t-' , lIdo-r. lion.tli"'t w111;1l n't.' jUlllP a I ,lI ..h pfOpO' citic n. mi fl' "'nlill~ Lhl' dl'lllt'ng' f \{ ·Iigl Il a"

a

arc n l 'hg,th'd 0 h h.\ck"IOIl110 Ior ft';lr f immedi,l C' inconvenionco or lhr It h till' ihou htl. pi a r ,In in n ral ue .- uv, _ ~ v \1 .1 "It II\' ,I r I n: I twin , ~' II should h. ~'t' Iht' ura ic n~i . fl do anvthin, Ih, I j.; not pcrf,'clh r.ltinnal. VI)\! _h(1uld bdi(" \' Ih. I no ha rm ran r ,:.tll !'>ui hi- onl ... r"li n11\ 0111:-',"

TilE
I Ile'" I
III

E:~E,\TI.\L.
.ommcnd I'('lllra r, . -lll( d ! 1

UF t<l:'LJ
o

a

li'
III

rhis w riel

the rr ationul

mann

r with which

w

ern th'
l•

It i·
1 'u;':', rncludinu
her brant: hi. 0 human kn ,'-mpirir Philo ph)" not I, wilfully mi sunde 'land lilt issu th t is s .learly anti so m] h.1 il:tll) pia .ed COl our 1'01l ideration by til rc l:'.1k i Scripiur . flU Ih· (;( a Propl ~f' haprabhu 'fCC Krishna. Cbaitnnya has -xpl.iiaed n or' fully than an.' ther te' ch 'r f R ·l.igion

rnis-int rpr -{ d all over the world, H~ tells us that thi rni ifortun hal b en du to 1 • fat: that R·1I i n has be '11 au -rnpt d to 1 br ught within rbe jurisdiction of empiric I hilosophy and the ciences. He has xplain d the diff rene ill r '1 quiry th t ar Iolow d r pecti ly by the true r li ioaisls and Ih mpirici ts. The In ·thad of the rev aled criptures, He has informed us. is the method of approaching lh Transc n nee in Hi descended Form of the arti ulat d 'A ord or 'ound appearing on the Lips of the transcendental

h' caus understood

,... v h

the

rev

criprures hav

been JUi.-

and

Teach

r.

The de ent of t1:1

tran.·

ndvntal arti ula-

familiar. and whrch pn sent lh mselves I our souls as tru 'tworthy mum gcrs of our :l airs (forwarding ill' suicidal polic thilt WI;: av J -rversely adopted as OUI OWIl. lin' unhol league, berw hI Y r csh inhabited by th· perverse mill an th per 'r.' oul ,oh wilfu ch not a understand the irration lity and I r er it)' of our men. I and ph sical lif , is lh· caus wh we arc in this w rid. 1 have dl', It with only on of h qu tions that ought to be answered satisfactorily before ou(souls 'an have any rrulv ra ti nal unction at al in this world. I ha e giv n th ails er that is supplied by ).1ahaprnbha Srec Rri. hns 'haitanya in '''plain-ing the Shrauta Pantha or the ethod f appr aching th Trans nderu,e in lh arti ulated 'ord or transcenental Sound when He rnak His appearance to our aural fa ult '. If w refu. c to s 'k the guid.t ce of the A clute, W' fall into the rult h of His d luding mer y. UJ' .hoicc lies tw een subrni ion to til nlightening eMrg), of the Absolute and submission t Hi, d .luding pow .r. ur spirilu I nature would be acting in th· tru. rational mann '1' if it Sf! ks 0 submil to the enlighlcnjng power ol the Absolute, Our spiritual natur woul commit wilful suicide it it
;U'

. Word or, und enable us to approa h the Tran endenc hy lit" present laculti and, dir ctly, by OUT faculty of hearing, For thi process two condi-

tions requir to b· ul died. The Iran cend 'nt;t.l . und hOI.' to In ni t Him ,If in til 'arm that is approachable by our aural faculty. econt!ly that w hould b in;1 osition to r cogni thc ! ound. \ -hi h w ar abl to hear, as bing reallj transc nd ntal, and ace rdingly to be enabl d to approach Him a .. urh, If thes two onditions are fulfill d. th ne _ ary r nn ction i. establi h d b tween our
true coguiuve raculty and the b. lute Truth ven n this plane of appar mt truth. The initiative i kn th« b, lull" Him' ·If. It i en t us to r f "0 r spend to Hi. initiative bv the nlv mann r by whirh our :-.piritual nature would be pro"perI: adjuxted 0 Him. . uch n-Iusal is all off n [' als again" our Own pro r nature, II is bv he abuse r Ihi. fr eedorn flf our rational nature thai it is pO'" ible f r u on our 0\1 n rC!'JJOn ubility to ' lac xi on this plane of appar 'nt rru h hut of r al dolus ion and i noran c. n thi ph 'nom .nal plan e Wt· find" vari Iy l'tf xrupa ion' (or being adjusted to th ' invironrn nt !Itrough our bod' 0 fl. hand the mat -rial [ramew rk r ur mind whi h arc for ign to OUT spiritual nature and whif'h po." -<:." bah initiative lind hankering for tl1ing,

d .cide t • ut rru to the deluding POW'f of the \bro-lur knowing it to be Hi' deluding power. The empiric philosopher and the mpiric sci nti invite us to submit with ul qu sti ning the' n ri ane f til . deluding ry is thi lif' a all worth pursuing? an th impiric philoscpher r th' rnpiric ci '!ltist vel' hop t be all 0 an. vcr fbi! que tion? Th truth is thai hi Ii,' no worth living for th prosp ~ts tha. either the philesephars or the scicnttsts have to r. Thi Ttl hi· s lf-evident to II who not p rv .. lv shut tbci t th· natural dict.ttc, or th ·ir ,li~mll n. tur . If once till' solute nters tht. open souls th s II of th br k n. It

not

ask

f us

l~ \

l'

r

G Uii E \f

l 1', kI

I-IV

IlHtlt'

t .t!

() nnive . c ivily

mundane

no truer Irie

I' Ugl n
il the latter

n l PP(P.'.l:d to Phil ,,.vphy and S ilK" consecrate them rlves If hl'::' '1\ I '
IS

G rl as II really is,

Thi c

f1-

·c anon of phIl

0

hy

anti, ri I1C',' is po. ibie, aud h I .in reo ,iI' the PO:)sibility (If real \wrl>hjp by the activiti - of this world, Bj the met 0 i 01 th· worship tit'.-\T -h.i or 'r • ~Iurti r the Visibk, Di HIe Jill, ", the ron .. eration is dr r ,tt by till! sadhu by ml nils uf their in orpor, tion in the activity 0 rannd »ual our", The

'ad/lit
I'Vtlt:lI1f1Ii

tJu:rl'!ore, art.: lise real 1''-''01 oj til' . criptnr«

Ie process. As rnedin of th des, nt 0 the Word the sadhu is himself 11 trans, .ndcntal I erson.

~ vard im a: [I war - our nne A . Itll':'\1 ter. Our souls ran serve God in this world in the Form r tile Name by the. fatult. I ubmis sive h .aring. If brnit \ 11:u iod as IIf Absolute Ma.trr, w are thereby brought into the presence o{ "od. .s SOOll as w~ ar in the pr ence f d th -re is aut mati ally pert xt solution f all ur diffi ultirs and doubts. hi I the r 301 Darshana , Thi- Indian uival m of Phil sophy is Dar ha na which means Ii >ralJ~" in' . WI! ~'C Cod only when we h ar Him. There is no dis Tel ancy in spiritual nearin .... The soul can hear the Figure and olour ot God. Wt; annal hear olour in this w rid, \. can ot I'e sound. n the transcen ental plane there is no ,11 h discrept ncy ill the senses. The whole mtiry enters undivided hrough 'very channel of lrans rndenta t p rc tion. \\ hen W' are far to fa e with .od. We can unde 'and th· parr se of human lif whirh is to sen:" ,od in ur . ry act, I th \ h 1(' i ' f\, d. s all constituent ar neces rily fully . irv ·d. The manner in whirh n God-realised soul 10 ks upon the world and it, one rn: is • I ne rations t anll condu-

But the medium is not th Princip I. He L lh n::.end uual s rvit r. H' is the real worshipper in is own right. \\'11 'n he happens 0 desc -nd to the rnunan' plan ,h ) -rforms th unction of saviou hip
by inc rpura ing the con itioned ul in his tra

condeutal service Those who arc fortunate .neu h to be thus ac .epted for his s rvic by he sadhu aft' ther 'by n owed with comm nicat eli ihiliiy ff r
with the . piridhn i h· A h r, 'ya, H I'mploy. h 'L' wh m act" '1 bringing al out th des ent of the \ 'ord h)' Int""l their discour s under th absolute spiritual gllirl:lncl' f th Achilry, a Who is n In rely the first T 1 ne His qual btl lh!' ;\ anifcstiv If u the PI arv "nie 'crviLor of the h hilt', wherea .. \\ ' an- infini 'rs y our pr IX'f iritual luncti ni.ng on lhe transcendental plan

lualised mind and body.

The

cive
~OI1
HlP

(l

th· rr-: I wl'lfa re of all

nnu ".

II

h a pe-r:\ I11tl .1)."a •

ar

is c~nul ;1 sudh,! ill India. Th(' real Slid/Hi is oulv rrue philo nph r ; s he s t.:S thin S <1 hq' . tid r u :t th v apT to "'I '. Hut the nitiv .

h

l

Sre

Lett r

t

the

.ditor
Ott
to

l:::; rdar A. ~. ».lll'llih.tr'j from Rawalpindi has a proposal for o! IlillQ • II all failhs-unausity for which we luxe .lU '" mpathy. HUi \\0: SU~b(.'St before doin actual \\ ork, he may hold a COli fercnCl' of all r li(">iot!s h • <I" and find out till' greatest cosnmen

things J 1"1: \Hought L\ . pray. r lha u lhe d :lcUy ~~,'.1 pen!:> of Ih modern warfare. Rcligien is .lill a force which
can :.pur us

me

.lctivity

n Ild

pnJgT(;"" . spiritua]

and

IIH'lI\'riaJ. " To U1C best of us ha"colllt: a sense 01 frustration and they have ghoen up the pursuit of their ideal Unity, J3ut ill this darkest hour in human history, I :'1;"(' a silver lining in black douds. , 1 pray th~lt my ide< is to build \",Irirm' places of worship in a VrLSt area. The)' wil not necessarily be so close to each other a!' to dis-turb the peaceful atmosphere of praY!'f of 1'h' sister community, In-between a £1 nilgardcn is being laid \\ ith provision for <1 common hall where join celebrations 01 an prophets' days \\ ill be held \\ ith a pennanent rule of coustrurtive prop:1~anda .of all rel.igions. "We don't live by the body •.ilUUl". Th soul in guiding star, whose building up, like the bodily muscles, we should not fl1.'"gII.'C.L Thus this new venture will be a spiritual ho<-.pilaJ to cure the beast ill 11"1'111, whercfroeu a 1100d ot pr,!)c will emanate 10 hring about l niv~rs'll abolition. Its psychological eficd, .1 am sure. will uplilr th soul of the entire mankind. I nt~:\ ference in the religion
is the ion of

b.elt I; tor ... 11 nh t rsa I r ~ligio us mod. \\' t: be lieve th~t the grt'ak"Sl r.ommou rnode of rcligioa wbichis the filth! potent uniting lore', can be found ill the

Bhagbat Cceta and J. conlerencc nray be held on lhe basis of 1 his un iver -IIIy Ole repled philosophical and religious treatise, The followillg is UWCXlt".lCt 01 (h, ta te rnent i!-';;nlU by the friend. -Ed.i tor.)
'1 have and ,..omen received
01

numerous

messages

from

men

all classes and (feeds from all over India congratula ing me success III my humble endeavour to found a [llivers:'!.J Rehgious Centre. I heartily thank Illy countrvmen whose words of eacourag -rnent and help have deepened my convic'!lon aH the more that insp11. of the 'atmosphere oo~ng charged 'with rivalries the heart of this ancient land of great culture :1l1d civilisation is sound and tbat a need is universally folt for a platform where men and women irrespective of the faith tller profess, may get tog thcr and understand each other better and giw religion :J. more ,01 id basis of real ily in huma n
affairs.

LIS

"The truth has Lome upon me. through the bless. inghji, the spiritual head of Xamdhan Sikhs. to wnn..<;.e inspiration and guidance lowe this scheme. that more ings of His Holiness Salguru ~laharaj Partap

o others is not ever our aim. hm co-ordina all _chools of Iaith imo n 1"1.: li ious un ive rsit

v is

Ih'

ideal (or we are the s.efvllnr
Godhl'rLd ,. in wh ose
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Rrahma, .... laci.'l. \·,FI~ •• latlh".I, )ltltihah .. ndra Puri, Iswara, Lrn d Ch;lih ny', I(up" Gos\\:Hni, ]iv;\ f';usw Inli, Kli>huad ••s. :\arol1at1l:l. ShiM.nath \1...1 dl.' ..L, J:1g'.l..I 111;111'1 , Thakur lihakli \,inodc, GOl:r Kish ·r • 1 h kur Sict.!hama Saraswn Ii clown 10 the ..... uihor Witil Xum rous I1II1~1 r,ltjl.l!l. in CnlrJIHS :..nd P!aiu from m fly .vu h l1~i,'
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