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Sree Krishna Chaitanya
(VOL. I & II)
NISIKANTA SANYAL, M.A., BHAKTISHASTRI
Senior Professor of History, Ravenshaw Collegue, Cuttack
WITH A FOREWORD
PARAMAHAMSA PARIBRAJAKACARYA (108) SREE SRIMAD
BHAKTI SIDDHANTA SARASVATI GOSWAMI
President of Sree Vishwa Vaishnaba Raj-Sabha
Tridandi Swami Bhakti Hradaya bon
SREE GAUDIYA MATH, ROYAPETTAH, MADRAS
Inland Rs. 15.-] [Foreing 21 s
The Career and teachings of the Supreme Lord Sree Krishna-Chaitanya have been faithfully recorded by His associates and best beloved servants, viz., the former acharyas. But the version of the subject that has been presented by modern writers who base their narrative on the empiric study of the Gaudiya Vaishnav literature and their experience of the practices of the different hereditary sects of the Gaudiya Vaishnava Community, presents only the external and necessarily misleading aspect of the transcendental subject. His Divine Grace Paramahansa Paribrajakacharya Shree Shreemad Bhakti Siddhanta Saraswati Goswami stands for the strictly transcendental exposition of the religion of unalloyed devotion of the congregational chant of the Name of Krishna taught and practised by the Supreme Lord, as the Divine Dispensation of the present age. His Divine Grace's editions and commentaries of the original works of the school and numerous other publications embody his transcendental exposition of the universal religion in strict pursuance of the scriptural method followed by all the former Acharyas.
The present volume is an attempt to convey an idea of certain features of the Transcendental Personality of the Supreme Lord through the medium of the English Language by Professor N. K. Sanyal, M.A., of the Ravenshaw College of Cuttack. The work has been a labour of love in the strict sense as Professor Sanyal performed it during the intervals of leisure from the intellectual pre-occupations of his official duties by neglecting the claims of a naturally fragile health. But the book written by him deserves to be placed before the world for the reason that it offers the experience of a Transcendental subject as realised by an empiric scholar and teacher of a recognised standing. Professor Sanyal is, therefore, well-qualified to meet the requirements of empiric scholars for understanding a transcendental subject. The Publisher hopes that the sterling worth of the volume will be quickly appreciated by all sincere persons as offering a most helpful and reliable introduction to the spiritual literatures of this and other countries, that is essentially different in its point of view and estimation of spiritual values from the fashionable idealistic and materialistic philosophies of to-day. The work has the unique distinction of being recognised by Shrila Paramahansa Goswami Maharaja as containing an exposition of the subject on the true lines.
The Publisher has been working as the preacher of the Gaudiya Mission in the Madras Presidency during several years and has been encouraged by the keen general interest that has been taken in the activities of the Mission by all sections of the cultured classes. This has led him to undertake the publication of this reliable version of the career of Sree Chaitanya in the English language which will remove a long-felt want and indicate the real relation of the Teachings of the Supreme Lord to all current schools of theological and philosophical thought. All the pecuniary proceeds of the work will be available for the purpose of the Mission for spreading the true knowledge of the principles and practices of the Religion of unalloyed devotion to all corners of the world.
The publication of the volume has been helped by the generous pecuniary aid offered by Rao Saheb T.Rajagopalachari, B. A., Srotriemdar of Ernavur, Washermanpet, Madras, who has cheerfully borne the entire cost. He has not been content with extending his financial patronage, but has followed the progress of the printing of the work with watchful anxiety, regarding it as his most sacred duty. His child-like simplicity and genuine whole-hearted desire to make the tidings of the eternal religion available in a really intelligible and reliable form suited to the mentality of the present generation have made a great impression on the members of the Mission. May he be enabled to realise the Mercy of Sree Gaursundar by means of this sincere serving disposition.
The Madras Law Journal Press has given every facility to the Pub1isher in bringing out the volume in the midst of his missionary activities which entail frequent and long absences from the city of Madras. In spite of the difficulties that were put in the way of the Press by such occurrences and by the fact that it was necessary to revise the matter itself after it had been composed, especially the Introduction and early chapters, the Proprietor of the Madras Law Journal Press did not grudge to give every help towards the early publication of the work. The finish of the work both as regards print and binding has been truly admirable and exceeds even the very high record of this famous establishment. The publisher accordingly takes this opportunity of offering his grateful thanks to the Proprietor and the management of the Madras Law Journal Press for their valuable help in bringing out this exquisitely printed volume within such a short time.
Mr. C. V. Krishnaswami Iyer, B.A., Superintendent in the Secretariat of Fort St. George, Local Self-Government, has given very valuable assistance in going through the proofs, in connection with the revision of the manuscript and in preparing the Index. The sincere thanks of the Publisher are due to this devoted servant of the Lord.
SREE GAUDIYA MATH, TRIDANDI GOSVAMI,
MADRAS, BHAKTIHRIDAYA BANA.
Jan. 20, 1933
The writer does not intend the book for the Indians only, nor for any particular sect or group of people. His appeal is to all persons, in every country, of both sexes, young and old including children, for accepting the unique chance of self-acquaintance offered by the living words of the present Most Revered Spiritual Head of Sree M adhva-Gaudiya Community, His Divine Grace Paramahansa Paribrajakacharya Sree Shrimat Bhakti Siddhanta Saraswati Goswami Maharaj. No one can be more alive to the endless imperfections of the book than the unworthy writer. He has only one apology to offer to all his readers, viz., that he was compelled to write by the overpowering necessity of placing his experiences of the Personality and Activities of His Divine Grace and His associated counterparts before the world by way of his humble service, in response to the great and causeless mercy of Sree Guru towards a confirmed rationalist whose case is more or less typical of that of his brethren. It is also for the same reason that the work will be found to embody the method of rational enquiry being committed to the apparently vain attempt of measuring the unlimited by its admittedly incompatible resources. This performance would never have seen the light of the day of actual publication but for the causeless kindness of the Acharya who was pleased to accept this unworthy offering and thereby impart the real value to the gropings of irreclaimable egotism.
My only request to the reader is that he or she may not really doubt that the above words are penned by an unrepentant rationalist who has been unable to find for himself the relief that he has the hardihood of declaring to be within the reach of all. In his own case this is, no doubt, the real and unpardonable piece of inconsistency. He is something like a privileged onlooker, by unsolicited permission, of a secondary aspect of the transcendental activities of the group of bona fide devotees of the Supreme Lord, Sree Krishna-Chaitanya, who have been unaccountably pleased to appear in the midst of the polemical generation of the present wrangling Age, for making real eniightenment available to all persons who are compelled seriously to seek for the same by the driving pressure of a denying rationalism.
It is the submission of this slight and imperfect narrative that the needed relief is to be sought from the living source who is no other than the Transcendental Agent of Godhead Himself. It is possible for the rational judgment also to be satisfied, so far as such satisfaction is at all possible, if the Office of the Acharya is recall, even though at first necessarily tentativelv, admitted by the establisllment of personal communion, by temporary tmresen-ed abeyance of one's assertive judgment, with His Divine Grace, through the enlightening help of His associated counterparts. The narrative seeks to set forth some of the rational grounds in favour of the universal adoption of such course.
As the writer had to stay at a long distance from the publisher and printers by the pressure of his official duties, many small and a few major inacuracies, for which the writer is responsible, have unfortunately escaped detection. The kind forgiveness of the reader is solicited for these regrettable shortcomings which should be avoidable in a work of this nature.
RAVENSHAW COLLEGE, CUTTACK, NISIKANTA SANYAL.
November 15, 1932.
Obeisance to Sree Guru, the devotees and the Supreme Lord. Sree Krishna-Chaitanya did not appear primarily for delivering conditioned souls. The Real Purpose of His Appearance concerns Himself as He is. Godhead is willing and able to disclose His Own Specific Self.
CHAPTER I— OBJECT AND METHOD
The object is to write the theistic account of Sree Krishna-Chaitanya identical with the Absolute Truth fully revealed by Himself. The Narrative has been received from preceptors whose vision is undisturbed by physical or mental obstruction. But they did not tell this thing in the present form and language. Sources of the present work. Thakur Bhaktivinode is the pioneer of the spiritual exposition of the Career of Sree Krishna-Chaitanya in the present Age.
CHAPTER II—THE REAL NATURE OF SREE KRISHNA
Empiric misinterpretation of the transcendental history of Krishna due to sectarian rancour. Outline of the Career of Krishna.
CHAPTER III— THE HIGHEST WORSHIP OF SREE KRISHNA
The transcendental nature of the amorous service of Krishna by the spiritual milkmaids of Braja is realisable by conditioned souls by gradual stages as the result of their progressive endeavours on the path of spiritual living.
CHAPTER IV— COMPARATIVE STUDY OF RELIGION
The comparative study of Religion is the study of the Distinctive Divine Personalities revealed by the Vedic and Puranic records.
CHAPTER V— HISTORY OF ATHEISM
The genesis and great variety of the atheistical schools directly and indirectly dominate religious opinion of the world.
CHAPTER VI— HISTORY OF THEISM
Progressive revelation of the highest Divine service has been the correlative of the growing volume and nature of atheistical opposition.
CHAPTER VII— THE FOUNDER-ACHARYAS
The systems of Sree Vishnuswami, Sree Nimbaditya, Sree Ramanuja and Sree Madhva mark the revival of Vaishnavism traceable to the pre-historic records. They embody the reverential worship of Vishnu. Their secondary value consists in being an uncompromising protest against the opinions of the speculative creeds. Their spiritual synthesis, although sound, is incomplete.
CHAPTER VIII— HISTORICAL VAISHNAVISM
Historical evidence of the prevalence of the worship of Vishnu, as Transcendental Godhead, is available from time immemorial. Revelation is an eternal spiritual process and not a mundane phenomenon occurring within the span of measurable time. The nature of the historical position of Shrimad Bhagavatam.
CHAPTER IX— HISTORY OF DIVINE DESCENDANTS (AVATARAS)
The History of Theism is the History of the Descents of the Divinity and His Paraphernalia to the mundane plane.
SREE KRISHNA-CHAITANYA—VOL. II
CHAPTER I: —COUNTRY AND SOCIETY
Spiritual Gauda and Nabadwip are different from the mundane country and town bearing those names. Identification of the site of Old Nabadwip, the City of the Nine Islands, and the places that are the scenes of the Activities of the Lord. Sree Mayapur. Old Nabadwip was a famous university town. Current religious practices of the period. Nature and cause of the unpopularity of the Vaishnavas.
CHAPTER II:— FAMILY AND ELDERS
Correspondence between the leelas of Sree Krishna and Sree Krishna-Chaitanya. The kindreds, associates and servitors of the Lord form the eternal Divine Paraphernalia Sree Jagannath Misra; Sree Nityananda; Sree Thakur Haridas; Sree Advait ach aryya; Sree Madhabendra Puri; Sree Iswara Puri. Implications of the Name 'Sree Krishna Chaitanya'.
CHAPTER III:— BIRTH AND INFANCY
Advaita invokes the Birth of Sree Krishna. The Appearance of the Lord hinted in the Scriptures. Divine Birth described. The Birth of the Lord hailed by His elders. Spiritual nature of the event. Advent of the Lord was greeted by the chant of Hari. Casting the horoscope of the divine infancy. Sachi Devi worships the Ganges and the goddess Sasthi. The nature of the parental affection of Jagannath Misra and Sachi Devi. Avatara (Descent) does not mean 'Incarnation.'
CHAPTER IV:— INFANCY AND BOYHOOD
The Baby was attended by all the ladies of the neighbourhood who constantly sang the Name of Hari to stop His cries. Extraordinary and funny incidents happened daily. Naming of the Baby. Significance of the Name 'Viswambhara' The custom of testing the disposition of a new-born baby embodies the underlying principle of the varnashrama. institution. The Activities of Infant Nimai are very much appreciated by devotees. The Baby catches hold of a venomous serpent and is couched on its coils. The Deeds of Sree Chaitanya are not manifestations of yogic powers.
CHAPTER V:— BOYHOOD
Child Nimai dances to the ladies chant of Hari. He begs from passers-by fruits and sweetmeats and gives them as reward to those ladies. His reckless depredations in the neighbours' houses. An extremely naughty Child. The Boy is detected in the Act of eating raw earth in preference to fried rice and sweetmeats. The Child is stolen by two thieves. The parents see the Foot-prints of Vishnu in the room of the Child. Nimai eats the food cooked by a pilgrim brahmana for being offered to Divine Cow-Boy and manifests to him His Own Divine Form of Gopala.
CHAPTER VI:— GROWING BOY
Beginning of study. Perforation of the ear. Tonsure. Learning the alphabet. Strange Boyish demands. -Nimai ate the offerings prepared for Vishnu on ekadashi day by Jagadis and Hiranya Pandits. The Lord is recognisable only by His servants. Nimai was leader of all the turbulent Brahmana urchins. His mischievous pranks at the bathing ghats of the Ganges. Imitations of these Activities by modern pseudo-Incarnations. Supernatural experiences of Sachi and Misra.
CHAPTER VII:— GROWING BOY (continued)
Nimai makes His mother promise to observe the ek adashi fast. His turbulence continues to increase. He is afraid only of Viswarup, His elder brother. Account of Viswarup. Attractiveness of Nimai. Viswarup renounces the world. Advaita declares to the devotees the certainty of the Coming of Krishna within a short time. Child Nimai shows Himself to the devotees in response to the assurance of Advaita. Nimai becomes more attentive to His studies. The ban on His studies is removed. The underlying principle of ceremonial purity and impurity. His Investiture with the sacrificial thread. Sree Vamana and King Bali. Nimai is admitted to the chatuspathi of Sree Gangadas Pandit. His relations with His follow-students. Nimai's timpani of the sutras of Kalapa la Vyakarnna. Misra beholds in a dream the sannyas of Nimai. Misra's disappearance.
CHAPTER VIII:— EARLY YOUTH AND STUDENT-LIFE
Love of Sachi Devi for Nimai. Wayward Conduct of Nimai towards Sachi Devi. Nimai procures gold for the family in an unaccountable manner. Vaishnavism is not sentimentalism. The career of Sree Chaitanya is to be followed, not imitated. The beautiful appearance of Nimai as a student. Looked up to by the pupils of Gangadas Pandit. Routine work at the Academy of Gangadas Pandit. Murari Gupta. Nimai's opposition to the mode of instruction current in the Academies of Nabadwip.
CHAPTER IX:— PROFESSOR-LIFE AND MARRIAGE
Nimai Pandit sets up His Own Academy in the Chandi-Mandap of Mukunda-Sanjaya. He regrets mal-interpretation of the Shastras by the empiric teachers of Nabadwip. Meeting with Sree Lakshmi Devi. Nature of the Marriage of Godhead. Banamali Ach aryya is match-maker. Marriage Ceremonies. Sachi Devi realizes the Divine Nature of the Bride. Misunderstandings regarding Marriage of Nimai Pandit.
CHAPTER X:— PROFESSOR-LIFE (continued)
Professor Nimai was admired by all except the Vaishnavas. Mukunda Datta. Popular estimate of Kirtana as mode of worship. Nimai Pandit makes the acquaintance of Sree Isvara Puri. Sree-Krishnaleelamrita. Sree Isvara Puri's loving devotion to Krishna. Nimai Pandit's disputations with Mukunda Datta and Gadadhar. Nimai Pandit's logical riddles. Strolls the streets of Nabadwip in the company of His pupils, inviting public disputation on any subject. Discourses to pupils on the bank of the Ganges.
CHAPTER XI:— UNRECOGNIZED DIRECT MANIFESTATION
Manifestation of Himself as the Divinity under the guise of nervous malady. Rationale of misunderstandings regarding spiritual manifestation. Is such manifestation inconsistent with His role of Devotee? Complete understanding of the subject not possible except by the mercy of the spiritual preceptor. Specific difficulty in the way of physicians who put their faith in Medical Science. Departmental view of Religion. Real nature of spiritual activity.
CHAPTER XII:— IN THE STREETS OF NABADWIP
Afternoon visits to citizens. In a weaver's home. In the milk-men's quarter. In the homes of a dealer of perfumes, a garland-maker, a betel-seller, a dealer in conches. In the home of a diviner who calculates His former births. The diviner's realisation. The Lord's conversation with Shridhar. Object of these visits. Shridhar's philosophy. Is begging the legitimate occupation of Brahmanas? Did Sree Gaursundar approve the trade of the betel-seller ? The eternally free state of the soul. Sachi hears the strains of the Divine Flute and has the vision of the never-ending Divine Manifestations. Nature of the service of Sree Sachi Devi. Arrogance of Sree Gaursundar. Sree Gaursundar did not engage in amorous pastimes with hypothetical mistresses. Krishna's conduct not to be imitated by jivas. Mercy of Sree Gaursundar. Shribas Pandit discourages arrogance of Sree Gaursundar. Reverential versus confidential service.
CHAPTER XIII:— THE IDEAL HOUSEHOLDER
Hospitality to chance-guests. Charity and open-handed hospitality to chance-guests the principal duties of every householder. The underlying principle of such injunction. Provision for the poor. Relation of house holder to Sannyasin. The specific Nature of the Charity of Sree Gaursundar. Duties of Vaishnava Householder. Lakshhmi Devi cooks the family meals. Her household duties described. Position of wife in the household of her husband. Personal service of Godhead. Performance of domestic duties to please the Supreme Lord. Menial work and personal subordination. Desire for sensuous enjoyment root-cause of all mundane trouble. Relationship of Sree Lakshmi Devi to Sree Gaurasundar grossly misunderstood by philanthropists. Sojourn of the Lord to East Bengal. Sree Gaursundar teaches the Brahmanas of East Bengal. Effect of His visit. Pretenders to saviourship condemned by Thakur Vrindavandas. Ethical conduct obligatory on all. Moral life not the goal of human activities. Disappearance of Sree Lakshmi Devi. Personality of Sree Lakshmi Devi.
CHAPTER XIV:— TAPAN MISRA; RETURN FROM EAST BENGAL
Nimai Pandit accepts presents from His pupils. Trade in religious teaching forbidden. Tapan Misra inquires about the real nature of the object and method of spiritual practices. Tapan Misra's dream. The Lord divulges to Tapan Misra the Divine Dispensation of the Kali Age. The Mahamantra. Observations on the creed. Misunderstandings. The simplest possible Creed. Is faith in Creed rational? Mahamantra not a magical formula. Nature of spiritual enlightenment. Return of Nimai Pandit from East Bengal. He learns about the Disappearance of Sree Lakshmi Devi. Nimai Pandit consoles His mother. Spiritual conduct and worldly needs. Grief of Sree Gaursundar.
CHAPTER XV:— MARRIAGE WITH SREE VISHNUPRIYA DEVI
The making of tilaka mark on the forehead compulsory for His students. Distinction between tripundra and urdhapundra. Is tilaka mark a "symbol"? Nimai Pandit shuns the society of woman. This is ignored by the pseudo-sect of Gaur-Nagaris. Condemnation of sexuality by the Scriptures. Spiritual amour and carnality. The charge that Sree Chaitanya was of unsound mind. Marriage of the Lord for a second time. The sacrament of marriage. The Conduct of Sree Chaitanya identical with, yet distinct from, the Leela of Sree Krishna. Sree Chaitanya personates the function of Sree Radhika Kasinath Pandit is matchmaker. The adhibas ceremony.
CHAPTER XVI:— MARRIAGE WITH SHREE VISHNUPRIYA DEVI (continued)
The Marriage Ceremonies. Buddhimanta Kh an. Significance of the Lord's Marriage. The Personality of Sree Vishnupriya Devi. Sree, Bhu, and Neela. The interdependant nature of the functions of the distinctive powers of the Lord. Significance of the subsequent renunciation of the world by the Lord.
CHAPTER XVII:— TRIUMPHS OF LEARNING
New Method of Teaching. Nature of His erudition distinct from defective intellectualism. Pandits of Nabadwipfailed to learn the Truth. Personal meditation of theTeacher. Nimai Pandit exposes the sophistries of the Pandits of Nabadwip. Controversy with Keshab Bhatta Conqueror of all quarters’ (digvijayi). Deliverance of Keshab Bhatta. Popular appreciation of the scholarship of the Lord.
CHAPTER XVIII:— SIGNIFICANCE OF SCHOLASTIC TRIUMPHS
The text of the shloka of Keshab Bhatta impeached by Sree Chaitanya. The goddess of worldly learning always misleads her votaries. Sree Jiva Goswami not an empiric controversialist. Plight of Keshab Bhatta. Real remedy of real miseries. Cause and nature of the deliverance of Keshab Bhatta. Empiric knowledge does not give possession of power. Empiric knowledge superfluous on attainment of spiritual enlightenment. It is possible to know the Truth. Non-transcendental knowledge subordinate to transcendental. The want to know identical with the want to serve the Absolute. How inclination to serve the Truth is produced. The shock of spiritual awakening. Sight of the Lord. Function of empiric learning. Submission to the Divine Person. Personality and Truth. Transcendental personality of the devotee. Keshab Bhatta not to be confounded with Keshab Kashmiri. 'Krama-deepika'. The distinctive characteristic of the servants of Sree Gaursundar. Why the achievements of this world pass away. Abuse of empiric knowledge aggravates aversion to Truth. Arrogance of the devotee of the Lord the perfection of humility.
CHAPTER XIX:— THAKUR HARIDAS BEFORE HIS
MEETING WITH SREE GAURSUNDAR
Thakur Haridas is the authorized divine agent for the promulgation of the chant of the Holy Name, the new dispensation of the age. Born in a Muhammadan family. Conversion of the harlot. Process of reclamation of sinners by the chant of the Name explained. It is not blind faith. Sensuousness obstructs faith. Conventional and real morality. 'reformers' often misunderstand the Scriptures. The teaching of the Shastras is the function of Br ahmanas. Novelty of the new worship resented by Hindus. Empiricism cannot consistently object to the chant of the Name. The only function of the soul. Thakur Haridas is real Br ahman. Raghun ath Das Goswami, then a boy, meets Thakur Haridas and receives his mercy. Thakur Haridas exposition of the chant of the Name opposed by Gopal Chakravarty as contravening the principles of monistic interpretation of the Ved anta. Devotion, work and knowledge. Pessimism and optimism versus Absolutism. Truth is not impersonal which is the limiting point of all rational discussion. Submission to non-God. The Transcendental Sound. Grossness of the ideal of Liberationism. Enjovment versus love. Children benefit by association with S adhus.
CHAPTER XX:— THAKUR HARIDAS BEFORE HIS MEETING
WITH SREE GAURSUNDAR (continued
Thakur Haridas shifts to Fuli and meets Advaita Acharya. Chanting of the Name identical with the amorous loving devotion of Braja. The Ten offences against the Name. Thakur Haridas' life at Fulia is altogether different from the practices of prakrita sahajiyas (philanthrophists). Does Thakur Haridas' creed provide for the needs of our worldly life, or should it be admired from a distance like Monism ? The real meaning of the Life of Sree Chaitanva can be realised by following the teaching of Thakur Haridas. Thakur Haridas same as Brahma. Chanting of the Name suits modern conditions. Realisation is progressive. How to avoid the clutches of the pseudo-sadhu. The Kazi sets the Moslem Governor against Thakur Haridas. Thakur Haridas' advice to the prisoners. Does the chanter of the Name require the so-called 'necessaries' of life? Thakur Haridas ordered by the Governor to be beaten to death. The form of the dialogue, used in transcendental narratives, should not be misunderstood. Principle of religious toleration liable to be misunderstood. Why the persecution of Thakur Haridas cannot be defended. Immunity of Thakur Haridas from bodily pain and injury.
CHAPTER XXI:— THAKUR HARIDAS (continued)
Exhibition of power by Thakur Haridas impresses his persecutors and secures him against further molestation. Thakur Haridas dances at the show of the snake-charmer. The cudgelling of the hypocrite Brahmana by the snake charmer. Spiritual perturbation. The standing grievance of atheists. A Brahmana of Harinadi opposes the chanting of the Name with a loud voice. Name and mantra.
CHAPTER XXII:— PILGRIMAGE TO GAYA AND INITIATION
Brahmana as sole custodian of the education of the people. The life, enjoined by the Scriptures on a Brahmana, is the probationary stage of spiritual enlightenment. The Lord sets out on pilgrimage to Gaya ostensibly for the purpose of performing the funeral rites of His departed father. The Lord visits Sree Madhusudana at Mandara. He drinks the feet-wash of Brahmana. The Lord is the servant of His servant. At Poonapoona. The sight of the Foot-prints of Sree Gadadhara produces in the Lord all the perturbations of loving devotion and is the turning point of His career. The sight of Hari's Feet produces the serving disposition irrespective of fitness. The ethical problem. Ethical necessity of Divine Grace. The Real Presence of the Feet of Sree Gadadhara at Gaya as Archa. The Lord meets Sree Isvara Puri in the Temple of the Holy Feet of Gadadhara. Meeting with Sree Guru. The Lord obtains the favour of initiation (diksh a) from Sree Isvara Puri. The nature of unconditional surrender to the Guru.
CHAPTER XXIII:— HIS INITIATION (continued)
The spiritual principle underlying ritualistic worship. Mentalist objections to ritual. Quest for the substantive spiritual function rendered possible by the grace of the bona fide teacher of the Truth. Objectionable form of association with evil. Funeral rituals. Misunderstandings regarding the ritual of diksha Readiness to appreciate the transcendental point of view in India, a valuable asset for humanity. The relation of the Guru to his disciple. Mantra admits to the spiritual communion which is necessary for its fruition. Connection of the new dispensation with the older communions. Speedy effects of the Mantra on Nimai Pandit. Nimai Pandit's changed conduct. Miracles and transcendental events. Human form of the Divinity.
CHAPTER XXIV:— HIS INITIATION AND AFTER
Method of service analogous to that of the mood of separation, alone available on the material plane. Mood of separation different from asceticism. Infinity of functions towards the Absolute. Cause of the sorrowful mood of Nimai Pandit. His Search for Krishna as sann asin, not to be mistaken for salvationism. Sight of Krishna the fulfillment of the probationary stage and beginning of the real search. Archana and symbolical worship. Place of mantra in Archana. Archana sanctioned by Godhead is fulfilled by the vision of the Divinity as He is. Quasi-spiritual activities involve neither attachment nor aversion to mundane entities but are full of spiritual interest. Archana and bhajana. Conduct prompted by the higher form of worship cannot be understood by those who are not spiritually advanced. The Religion of the Chant of the Name is supremely simple and profound. The personality of a sadhu. Every one is naturally sincere. Insincerity a suicidal folly. The Absolute does not deceive anybody. Physical cases obstruct spiritual living. Persistence of spiritual memory possible by the grace of the sadhu. Service of the sadhu possible only on the transcendental plane. Perfect openness of mind is necessary for not grossly misunderstanding the activity of Sree Chaitanya after His initiation, which is the subject of the next volume.
Men of culture are often found to devote themselves in acquiring knowledge of various subjects which could prove efficacious to them in their needs; so we may not confuse to accept all readers in the same line of thought. The best scrutinizers of knowledge in their cultural extension should possess all skill and dexterity to get their most covetable end having had a care for Eternity and uninterrupted Blissful unalloyed Knowledge. This incarnate of the acme of knowledge-seekers will be the best reader of this book when they can have the privilege of comparing the merits of different views of pure theists. Mental speculationists have diverse objects of investigation and their diversity of seeking Knowledge would simply disturb the peaceful mentality having been tempted by the duping features of external manifestations, quite suitable and dove-tailing the present purposes of enjoyment by their imperfect senses.
The writer has got the prime object of furnishing a comparative study in which the position of a reader has the highest place. This is his only ambition, of healing the depraved mentality of the so-called culturists of True Knowledge. But the readers have different motives of utilizing the product of their enterprise of perusing the book. One class of readers are found to criticise the merits and demerits of the writer in order to establish their superiority, with a view to puff up their vanity. Another class is observed to muse over the subject by spending their time for the gratification of their senses. The third section of readers mean to profit by reading the book in order to regulate their life for a better purpose. The under-estimation of a desirable element for some utilisation through temporal gratification of senses, would not equipoise the third position of the reader who will surely mark the distinctive situation by comparing other things and agree with the author in spending his valuable time for true amelioration.
The body of the book will appear before readers as a historical account of the Journey of life of a Hero. But the Hero is not an ordinary mundane hero for a hallucinative ambition with a spiritual tinge. The account will no doubt show that the targetted Object of the manifestive spiritual world is Eternal and identical with the Hero of the speaker. Hasty conclusions will be pouring forth to oppose this by welcoming anthropomorphic and apotheotic thoughts. The delineations will prove that the Object pointed to is beyond the comprehension of crippled senses. And the Absolute Eternity made up of Pure Knowledge and Incessant Bliss is never to be had within the compass of our senses. All objects of the phenomena which are comprehended by senses have temporal situation and deformed entity void of different ‘qualities’ that are always submissive to senses.
Sree Krishna-Chaitanya’s inculcations of the Personality of Godhead cannot be restricted to or accused as Idolatry. Idols are constructed of mundane materials and are subject to the inspection of senses. The Eternal Absolute does not exactly submit to these senses as He does not put Himself as a shareholder of phenomenal things. Whichever comes under senses has equal value with one of Nature’s products and forms to be a subject of the jurisdiction of senses. The Eternal Absolute is inconceivable by limited senses. The partially eclipsed views of the Absolute are shaky, non-absolute, liable to transformation and under the clutch of the span of Time. The physical limitations are all accommodated in Space, Time and particular entities. The naming of the Transcendental Absolute through the lips of a mundane agent will surely seek after a size, a colour, etc., and must undergo the ocular examination. The Transcendental Absolute should in no case submit to our dermal perceptions, neither to our nasal or lingual activities as well.
The Transcendental Sound has got a distinctive denomination from mundane sounds which often tend to submit to the test of other senses. As the Transcendental Sound has not been originated in mundane phenomena, He will not be diffident in showing His true phase whose manifestive realisations are identical with the Name Himself. In that case the essence of such Sound would not permit the different entities of the same Object; as we find in phenomenal objects tracings of numerical base instead of the integral unit. The differential values are integrated in the Transcendence. So there is indication of One Object by the dinning of the ethereal vibrations in different positions. These sounds converge in One Point Who is known as the Absolute. This Absolute is on the Eternal plane of All-Knowledge and Incessant Bliss and can have manifestive Absolute phases with Him. If the various sounds are put into this chaotic plane, there is no reconciliation of a synthetic method. This unharmonising tendency will surely bring a contending and unpleasant atmosphere which we experience everyday.
The uneclipsed phase of the Integral Sound will not in any case bring rupture, but harmonise the contending phase due to the intervention of foreign intrusion. The demarcating lines of comprehending the same thing through the chambers of senses would lead to mundane enjoyment; whereas the ignorance of enjoying things through limited scope would put the enjoyer within the barriers. When the Observer is One, He sees everything and exercises all His Senses for His Own gratification. But the servitors who are fractional entities cannot have any harmonious situation unless all of them have got one aim of being predominated over by the Absolute. The question of relativity does not become a barrier, as we notice such deformities in these phenomena which are subject to Individuality, Space and Time. This situation, solving the difficulties of mundane relativity and Absolute, has been finally settled by the Transcendental unspotted manifestive phase, instead of wrongly inculcating a hallucinative theory of Absolute by negativing the conception of diversities.
The numerical situations of the different entities here have got a relative representation which is certainly condemnable for its undesirability. The glaring desirable features of relativity as delineated in the Transcendence should not be anthropomorphised by our poverty-stricken knowledge and narrow views of phenomenal disorders. In the Absolute Region we find descriptions of mutual Manifestive phases, the Master there being One with millions of servitors of four different classes. We further notice the Absolute as the Eternally Blissful Son of the Entity of Unalloyed Knowledge. The Absolute Friend is the Cynosure of all friendly eyes, as the Single Object of friendship. He is the Consort of depending consorts and is the Predominating Singular Object of unalloyed love of predominated objects. Whereas, in the mundane plane we find many predominating agents together with predominated sentients. People need not puzzle themselves with the ascription of a motherly idea in the Supreme Absolute, as the seeming features of parents here have got a dignified position which is nothing but a perverted conception of the Real manifestive Absolute. Moreover we find that the parents get the opportunity of serving their only coveted child from His very Birth in different capacities. So the Eternal position of the Master is retained intact from the very Advent of the Child. If we are to accept services from the Lord, Whom we have to render our service, we are simply misled. The Divine Absolute should not be classed as our servitor, as our eternal position is to render our all-time and whole-hearted services to Him alone. A deviation from this will be tampering the very principle of transcendental devotion. The author has wisely delineated these crucial points in the Instructive Life of the Supreme Lord.
The enjoying temperament of this temporal world will find a good jerk in the line of thought of approaching the Transcendence. Sree Krishna-Chaitanya, the greatest world-teacher, has exhibited to his taught the transcendental loving principle of unalloyed souls towards the Absoute All-love where phenomenal dirts could not possibly contaminate the pleasant situation of Manifestive Relativity. The unalloyed devotional exhibition in the Pastimes of Sree Krishna-Chaitanya and His followings are -the best and greatest Boon that could be had in the quest of the Absolute. Readers might have noticed one thing in the vital principle of Transcendence of the Desertion of the enjoying mood and the affinity for temporal deformed objects. This abnegation at the very outset will create a puzzling sensation among the youngsters who have embarked on the journey of life to aim after sensuous enjoyment in temporal phenomena. So they may hastily discard the principle of showing diffidence for their much coveted dream of enjoyment in this world. Sree Krishna-Chaitanya has defined the proper use of the Relief that is offered by the non-meddling with mundane affairs in an enjoying mood. He has not asked anybody to adopt the indolent processes of non-co-operating with the phenomenal objects. He has rather instructed to practice accepting mundane things when we can trace the connections of the essence of such things with Sree Krishna, the Manifested Fountain-head of the Absolute. His disclosure has set right the topsy-turvy, hodge-podge situation of this apparently chaotic world. He has further cautioned the renouncers not to summarily reject the association of relative things for fear of their proving to be detrimental to alienating the peaceful soul from the mundane troubles by associating themselves with the purposes of the manifested Absolute.
The busy people of this world have decided that the gratification of senses should be the essential aim of all our enterprises here as well as in the next world. So they have deemed it fit to adopt the principle of an ethical religion supplying their wants and to fulfill whatever we are in need of. These triple results are the covetable solutions of the enjoying calibre of sentient entities. This sort of mentality is found in the enjoyers. But there is an opposite section who believes that unless such desiring agencies are stopped, no eternal good can be expected. So they have formulated a different goal for their purpose. These men consider that salvation is required from phenomena by practising a non-co-operative mood from all and even the necessaries of life, which tantamount to suicidal commission. By following the high-sounding words of annihilation in the Absolute by dismissing the three respective positions of observer, observation and observed, they covet to be finally rescued from phenomenal troubles.
The Supreme Lord Sree Krishna-Chaitanya has neither encouraged the enjoying elevationists nor the renouncing salvationists. He has prescribed the pure theistic thought of spiritual devotion to the Personality of All-love by the loving function of the unalloyed souls instead of plunging into the ocean of miseries which offer extreme troubles to elevationists and to persons who, having bitter worldly experience, desire to terminate their animation by the process of annihilation. The Supreme Lord has Thereby settled the question of transmigration. The Semites have, however, adopted a principle, by rejecting the theory of metempsychosis, to dispense with the long extending life of a migratory element. The love of the Absolute can never be attained by men who seek after their aggrandisement or after their liberation. Persons who entertain the view of their actual freedom from such selfish propensities, can have the privilege of knowing what Prema is—which has no bartering system of ‘give and take’ policy. The unalloyed souls are meant to love the A11 love with the identification of their eternal loving element. The loving souls are not at all dissatisfied whether the Supreme Lover is inclined to grant their prayer, on the very understanding that their loving connection is inseparable. They at the same time prove themselves to be quite content as their only lover has deemed it fit to discard them and thereby enjoy by the services offered by them. The consideration of exchange has confined the elevationists and salvationists to their respective gains; whereas, no such gain is aimed at by devotees who have thoroughly comprehended their positions of non-traders. This unalloyed love can never be expected in any agents who have got ulterior motives of satisfying their pleasing and enjoying demeanor. Unalloyed service can only be found in Prema which has a special characteristic of pure sacrifice without any remuneration in return. No enjoying mood can have any place in that unalloyed function.
The transcendental love should never be compared with the lustful mundane position of an enjoyer. Prema reaches its acme in consorthood and the lower stages in filial love, friendship, services and in neutrality. So this Amorous transcendental love has no comparison with other loving affinities.
The cardinal point of this unique progression of love has got a steady infinite dimension of activity which can have no equal in our experience. The Absolute Prema is never to be confused with the shaky position of nuptial love of mundane mortal people which tends to have reciprocal interest. But as it has no bearing with deformed relativities, no claim can be asserted to combat with the challengers through arguments.
The historical account connected with the Pastimes of the Absolute need not be mixed with the mundane activities of transformable entities. But the elaboration of transcendental accounts must not be discouraged owing to the bitter experiences we have of our temporal life here. The incidental mentions of history bear a reference of earthly things liable to be perished in time. The essence of history need not be kept at arm’s length in consideration of worldly associations which necessitate the existence of components of matter or motion.
Descriptive accounts of history help us in considering the relation between the already acquired knowledge and the welcoming of new thoughts. But in the present case, where we are to deal with a case beyond Nature’s phenomena, we should be cautious not to confuse with human frailties and mixing up with temporal defective impressions of mundane relatives. Historicity of things need not be summarily rejected if it renders help to comprehend the direction and nature of the transcendental views. So every branch of knowledge has efficacy to offer us first aid towards our advancement in the Region beyond Nature.
The transcendental sensuous Activities of the Absolute have got transcendental reference and avoid submitting to human senses which are but frail and inadequate. The descriptions of the Transcendental Pastimes of the Absolute need not be confused with metaphorical analogy, strictly confined to our present situation, of acquiring knowledge. Allegories are figments and are treated as innovations of older thoughts in a systematic way in order to place a certain view of things. If they are meant for the purpose of the Transcendent and not for our sensuous gratification, we can accept them for the safety of our transcendental health instead of eliminating even the purpose.
Mental speculations may drag us to some secular purpose which we should avoid for the sake of studying the Absolute Transcendent Who has no contending character to expel the variegated similar manifestations as we often perceive through our senses. So the author has described the Deeds which bear a resemblance to that of history and allegory provided they are not improperly carried to mundane restrictive merits.
History, fiction or poems have worldly values; but when they help us towards the topics of Transcendence we need not have an anthropomorphic disposition. If we bring down the Eternal Pastimes the Character of the Transcendence is proselytised more or less to our sensuous purpose—a solemn offense which we should not do.
Our intellectual advancement has proved the three different ways of attaining to our different goals: (1) one track is known as fruitive track to propitiate deities to meet and fulfill our demands by physical and mental entities. The dearth of desired objects keeps us at a lower level and we want an amelioration and elevation from the lowest level to the highest summit. In that case we consider ourselves to be actors or perpetrators of our intended actions. When we are actuated by such exciting mood we entertain a definite result which can serve our purpose best. This activity of our physical and mental entities is strictly confined in temporal and inadequate phases. (2) The quest of a different track is insistently urged on our intellectual function when we want to desert the fructifying demeanour of the mind. Desertion from the active life shows us a different track of seeking the Absolute Intelligence by the process of intellectualism. We want to sever our pleasure-seeking aptitude in our passionate desires to destroy all sorts of selfishness accrued in Nature’s temporary association. Renunciation from all temporal activities in this plane of deformities offers us a mentality of stupefaction which may be termed as abnegation. In the artificial process of dissociating ourselves from the temporarily meddlings with foreign things which are set apart from our entity, the actor merges himself in the Object pursued, dismissing his active functions. This conglomeration is effected by the synthetic process of grouping together limited things into an accumulative effect; but the accumulation of diametrically opposite elements would never alone yield an opposite element, save in the analogy of enhanced angularities as in the case of two right angles. The neutral position of unalloyed intellectualism would lead us to the result of the extended idea of limitation. Speculative method of synthetical activities terminates in undifferenced situation of Knower, knowledge and the object of knowledge.
(3) But the advancement would prove that the track of transcendental devotion towards the Absolute is quite free from the summation of the fruitive activities as well as the desertion from having a selfish desire to get a lion’s share as a co-sharer. The tracks of elevation and salvation have very little to do in leading to the track of Devotion, as the devotional process has no object of encouraging the f fruitive activities in extricating out the Variegated Transcendental Eternal situation. The very process of salvation indicates in time the two different predicaments of the situation which is a bar to the purpose of Eternity. The Devotional process is quite independent of the two systems of fruitseekers or enjoyers and abnegators or avoiders of self-destructive enjoyment. Readers will no doubt secure the true rationalistic view from the writings of this author. Pure devotional aptitude need not wait for any help from the two other tracks but is quite independent of them. Devotion can only be carried out when the unalloyed position of the soul is determined. Such function should have no component of two other foreign garments which have more or less enshrouded the unalloyed soul in the two planes of association and dissociation with temporal things. The devotional functions of the unalloyed soul need not be observed by placing patches of clouds which are adaptable for the limited plane, eclipsing the true aspects of the true eternal plane of devotion.
The Absolute Knowledge should not bear any reference of deviation and whenever there is the different views we find that the different aspects deprive us of the exact entity of the thing by our polytheistic views of the one thing. The Absolute Truth is ever ready to welcome the different approaches of the atomic parts of the Unalloyed Absolute. But when those atomic parts are mixed up with foreign views they need not be dove-tailed with the Absolute like unalloyed entities associated with the Unalloyed Absolute. The distorted demeanour of the mind cannot approach the Unalloyed Absolute by the easy-going mandate of receiving all sorts of services that may be rendered to the One; but that One need not have a disfigured entity which is far off His original Beautiful and Sublime Existence. If the Object of our approaching be considered to be contaminated with evil associations inviting our nefarious aptitude of enjoyment, we cannot expect to include ourselves to submit to His Wishes.
First of all, the Object need not be tampered in any way by our whimsical mood and our determination of self need not accompany any anthropomorphic deformities which have no bearing in Him. The different relations we experience in society should be carefully watched in the case of associating ourselves with the Eternal Absolute. We need not carry the defects and unpleasant pains along with us when we trace out our eternal relations with Him. The Absolute Knowledge need not undergo the variegated form of the enjoyable articles, sentient and insentient we meet here. But we are to approach Him with our serving mood for His Eternal Enjoyment. We must not be thinking of eliminating all foreign attributions in us unless we mean to please Him by considering ourselves to be exactly suiting to His purpose which may not be proving to create His annoyance as we experience on this painful plane here. A close reading of the accounts of Sree Krishna-Chaitanya will certainly lead us to the Manifestation of the Absolute in proper order.
If we have a sincere heart to associate ourselves with the Absolute, we must not be considering Him to be our Servitor but we should pose ourselves in the position of a servitor to suit one of His relationships. Our entities will then be different ingredients of the service-holders of the Absolute. But as we are in the habit of securing enjoyments as lords, we have got a quite different determination of self as to lord it over other existences besides our own. In order to set right this awkward taste, we should approach a true serving friend who can regulate our evil propensities which are the bars of the true functions of the unalloyed soul. We cannot make profit by the association of the people who are very busy to culture their wrong habits as enjoyers of this world instead of eliminating the undesirable inculcations of associating with temporal things. The company of non-devotees and the counsels of apathetic disposition towards the Absolute should by all means be avoided. If we fail to get rid of such intoxicants, we are liable to miss the devotional functions of the unalloyed soul, without making any progress towards the march for our eternal welfare.
The question of occupation has been decided by the Personality of the Supreme Lord in the all-time engagement of all individual souls proper for the Absolute. The occupation of the mind is found to meddle with temporal objects of phenomena; whereas the parts of the body have no other suitable position to fit themselves for limited and temporal purposes. All acts should tend to acquire virtue and happiness. All virtues and happinesses should lead to sacrifice instead of captivating the soul for mundane purposes only. All such dissociating mood with worldly sensuous attainment tends to the occupation of the Absolute and this occupation should be no other function but go to show the interest of the Absolute. The very conception of the external structure and the internal existence, which is also considered as a subtle garment, must not forfeit the interest of the Principal who is known to own these two environments. The interest of the Principal, ‘soul’, should have no ephemeral acquisition like the consumption of the mind and the body. Altruism may prove to suffice for the higher aims of soul; but such deluding features should not bar the progress of the soul in any way. The body and the mind are shifting agents which, though at present incorporated with the soul, tend to the temporary aggrandisement of the incorporated changeable parts. So attention should be drawn to the interest of the soul proper whose functions should not at all be crippled by the seeming necessaries of the mind and the body revolting against the Eternal Blissful Knowledge, viz., the Absolute.
Our all-time occupation need not be confined to the highest reference of mental culture in pure and simple altruism, where the reference of the Absolute along with the reference of our behaviour towards the lower creation is neglected. The inclusion of an indirect service to an Impersonal God or our charitable disposition to some extent towards lower animals by tutored sympathising mentality, is optional and not compulsory.
The Great Absolute should predominate over the crippled forms of infinitesimal absolutes who may appear at the outset as illustrations of non-absolute. If the synthetic process of all isolated entities does not go to One Undeviated Object of the Absolute, it would prove to be a chaotic emporium of unassimilating differences; so our mentalities require rectification to arrange their order in a particular line. One of our friendly co-sharers should come forward to explain before us the nature of the course that should be adopted for our methodic comprehension of the irregularities in one line. This unparalleled mercy of the One Friend and His associates is to regulate the disorderly conduct of the body and the mind. The rhetorical principle of the predominating and predominated functions in their bases of activities could give us the result of one of the four ingredients that follow when we are relieved of the worldly deformed conceptions in the pure spontaneity of a defined nature of eternal relationship that exists between the Absolute and the significatory aspects of the internal parts of the Absolute.
Whenever the specification of the Predominator is prominent, we necessarily find the reciprocal predominated aspects, which may prove to be more than One, as distinguished from the case of the Predominator. The Predominating Agent has a singular significance over the multifarious predominated. This portion of the analysis of the Transcendental Integer has become the most conspicuous explanation offered to mankind by any of the guiding leaders to bring us towards the Transcendence. Earnest readers will no doubt find this unique explanation offered by the writer in the line of instructions received by him from the Transcendental Hero, Whose Career and accounts have been portrayed in this book.
The peculiar feature noticed in men apart from the lower creation is this that the former can exchange thoughts and have the superiority of utilising their experience through the recollections from history and acquired branches of knowledge. They can show their felicitous mood in listening to Scriptures also. So a comparative student can easily demarcate the line of the best and full apart from transitory experiences of this world. The question of Eternity, Full Knowledge and Bliss cannot be dealt by other agencies of life-save man; so man need not neglect the position of the Absolute in the Ever-existence, in Full Knowledge void of all sorts of ignorance and ills that flesh is heir to, and Beatific Constancy of the Fountain-head. The solution of human life should tend towards the approach of the Absolute Who is always courting us to offer His help towards the fulfillment of the inadequate specialty we have in us. And in order to gain an approach we should require the guidance of an individual in whom we can place our reliance, instead of being credulous with the strugglers of this world.
The Supreme Lord has left in this world a band of His followers who are always helpful to mankind instead of deluding the intellectuals to turn themselves idealists and evil-doers with an apparent phase of seekers of their welfare. The author will no doubt be gratified if any of the readers can see his way to scrutinise the Subject of the Transcendence in Whom we are all vitally interested by sparing his valuable time to go through this book.
Before concluding this Foreword, I would like to introduce to the respected readers the aspiring attitude of enlightening his readers on the Transcendental Entity of Sree Krishna as well as His Phase of Instructor in Sree Krishna-Chaitanya in the following points, with references to the context.
(N.B.—All the references are to chapter and verse of the .tenth skandha of Shrimad Bhagavatam).
Krishna is possessed of an unlimited intellect (84/22).
Krishna is inaccessible to sensuous knowledge ( l6/46) .
Krishna is Lord of the infinity of worlds (69/l7).
Krishna wields the power of creating the unlimited (87/28).
Krishna carries the impress of limitless power (87/l4).
Krishna is possessed of inconceivable potency (l0/29).
Krishna is unborn (59/28, 74/21).
Krishna solves all heterogeneous views (74/24).
Krishna is vanquished by exclusive devotion (l4/3).
Krishna is Inner Guide (l/7).
Krishna is the Withholder of the energy of the wicked (60/19) -
Krishna is the Giver of salvation to jivas that are free from vanity (86/48).
Krishna ordains the worldly course of conceited jivas (86/48).
Krishna is Primal God (Deva) (40/l).
Krishna is Primal Person (Purusha) (63/38).
Krishna is overwhelming flood of bliss (83/4).
Krishna possesses fulfilled desire (47/46).
Krishna is self-delighted (60/20).
Krishna is the opponent of the sensuous (60/35).
Krishna is sung by the best of hymns (86/23).
Krishna is the dispeller of the night of pseudo-religion (14/40).
Krishna is devoid of increase and decrease (48/26).
Krishna is efficient and material cause (l0/29).
Krishna is the only Truth ( l4/23 ).
Krishna is Awarder of the fruit of work (49/29).
Krishna is not subject to the consequences of work (84/17).
Krishna is the Seer of cause and effect (38/l2).
Krishna is the Person who is time (1/7).
Krishna is Time s Own Self (70/26).
Krishna is even the Time of time (56/27).
Krishna is Present in the heart of every animate entity, like fire inside wood (46/36).
Krishna is Grateful (48/26).
Krishna is the Augmentor (like the Full Moon) of the ocean of earth, gods, twice-born and animals (l4/40).
Krishna is the Tormentor of cannibalistic persons (14/40).
Krishna is the Destroyer of the pride of the arrogant (60/19).
Krishna is the Root-Cause of the origin, etc., of the world (14/23).
Krishna is the Cause of the world (40/l).
Krishna is the Creator of the world (70/38).
Krishna appears as if possessed of a body like that of mundane entities, for the good of the world (l4/55).
Krishna is the Guru (centre of gravity) of the world (80/44).
Krishna is the Refuge (ashraya) of jivas (individual souls) who are ,afraid of birth and death (49/l2).
Krishna is devoid of birth (46/38).
Krishna is equally the Internal Guide, Cause and Director of jivas (87/30).
Krishna is the Destroyer of the miseries of persons who employ themselves in meditating upon Him (58/l0).
Krishna is of the fourth dimension and self-manifest (66/38).
Krishna is Worthy of being gifted (74/24).
Krishna is the Punisher of the wicked (69/l7).
Krishna is the God of gods (80/44).
Krishna is rarely cognisable by the gods (48/27).
Krishna is unconcerned about body, house, etc. (60/20)
Krishna is the Supreme Ruler of the greatest gods (73/8).
Krishna is the Exponent of Religion (69/40).
Krishna is the Eternal Son of Nanda (l4/l).
Krishna is Visible to man with great difficulty (71/23).
Krishna’s Presence mocks the world of man (70/40).
Krishna is the Object of palatable drink of the human eye (71/33).
Krishna is the Internal Guide of all (3l/4).
Krishna is Worthy of the worship of all the worlds (69/15) .
Krishna accommodates all the worlds (59/30).
Krishna is the Manifestor of all light (63/34).
Krishna is unstinted in giving Himself away to one who recollects Him (80/ll).
Krishna is the efficient Cause (87/50).
Krishna’ although devoid of all mundane quality, assumes mundane qualities by His Inconceivable Power for the purposes of creation, etc. (46/40).
Krishna is not subject to change (64/29).
Krishna is not capable of discrimination by reason of being void of any extraneous covering (87/29).
Krishna is the Giver of Himself to those who covet nothing (86/33).
Krishna loves those who covet nothing (60/14).
Krishna does no work (60/20).
Krishna is Human, Hidden, Primal Person (Purusha) (44/13).
Krishna is Present in the hearts of jivas like the five elements (82/45).
Krishna is the Supreme Sorcerer (70/37).
Krishna is Supreme Godhead and the Internal Guide of all (56/27).
Krishna is the Crest-jewel of those whose praises are sung
by the sacred lore (71/30).
Krishna is Primal Person and Ever-existing (14/23).
Krishna is the Highest among the Objects of worship (74/19).
Krishna is the Healer of the miseries of the submissive (73/16).
Krishna is the Destroyer of the sins of the submissive (31/7).
Krishna is the Destroyer of the distress of the submissive (73/8).
Krishna is the Residue after the Cataclysm (87/15).
Krishna is devoid of touch with mundane senses (87/28).
Krishna is the Soul and Friend of all animate entities (29/32).
Krishna is devoid of distinction appertaining to an alien (63/38,44).
Krishna is Inconceivable by His Nature (70/38).
Krishna is the Master of the Universe (70/37).
Krishna is the Nourisher of the Universe (85/5).
Krishna is the Sun that cheers the lotus of the kindred of the Vrishnis (14/40).
Krishna is the God worshipped by the Brahmanas (69/15).
Krishna is the Foremost of the Brahmanas (84/20).
Krishna is the Originator of Brahma (40/1).
Krishna is the Worshipped of Brahma (31/13).
Krishna loves His devotees (48/26).
Krishna wears Forms in accordance with the wishes of His devotee (59/25).
Krishna is eternally Present in Mathura (1/28).
Krishna is devoid of the sense of kinship and regards all in the same way (46/37).
Krishna is beyond all Measuring Potency (Maya) (63/26).
Krishna is subdued by the love of Judhisthira (72/10).
Krishna is concealed by the screen of Maya from the sight of the-people (84/23).
Krishna does not follow the ways of the world (60/36).
Krishna is the Destroyer of the fear of the mundane sojourn of the submissive (85/19).
Krishna is the Womb of the Scriptures (16-44, 80/45, 84/20).
Krishna is Sree Guru’s Own Self (80/33).
Krishna is devoid of hankering for wife, offspring, etc. (60/20).
Krishna is the Ordainer of the worldly sojourn and of the summum bonum (1/7).
Krishna is the Cause of all entities (8514).
Krishna is the Friend of the good (69/17).
Krishna is devoid of discrimination as of kinship (63/38, 44).
Krishna is Existence (56/27).
Krishna possesses true desirc (80/44).
Krishna is the True Entity (87/17).
Krishna is True of speech (48/26).
Krishna is True of resolve (37/12).
Krishna sees with an equal Eye (16/33).
Krishna is the Cause of all causes (14/56-57,63/38,87/16).
Krishna is the Originator of all (59/28).
Krishna is the Soul’s own self of all jivas (individual souls) (14/55).
Krishna is Omniscient (16/48).
Krishna is All Seeing (38/18).
Krishna is the Embodiment of all gods (74/19, 86/54).
Krishna is the Seer of all (16/48).
Krishna is the Lord of all (37/23).
Krishna is the Stay (ashraya) of all entities (82|46).
Krishna is All-pervasive and Eternal (9/13).
Krishna is the Soul of all elements (86/31).
Krishna is the Knower of the minds of all elements (81/1).
Krishna is the soul’s self of all elements (74/24).
Krishna is the Inner Soul of all elements (37/11).
Krishna is the Internal Guide of all elements (47/29).
Krishna is the Cause of the origin of all elements (64|29).
Krishna is the Limit of all good (84/21).
Krishna is Omnipotent (37/12).
Krishna is the Lord of Lakshmi, the Presiding Deity of all riches (47/46).
Krishna is the Internal Guide of all (63/38, 72/6).
Krishna is the Stay (Ashraya) of all (40/15).
Krishna is Witness and Seer of Self (86/31).
Krishna is the Refuge of the good (80/9).
Krishna is most difficult to serve (88/11).
Krishna is the Friend of one’s heart (48/26).
Krishna is the Withholder of Creation (82/45).
Krishna is Withholder, Creator and Preserver (63/44).
Krishna is the Master of the functions of creation, etc. (16/49,37/12).
Krishna is devoid of distinction as of kinship (74/21).
Krishna is devoid of distinction as between kin and alien(72/6).
Krishna indwells the Universe created by Himself (48/19).
Krishna is satisfied by the taste of His Self-Delight (72/6).
Krishna is the Destroyer of the worldly sojourn of His devotees (60/43).
Krishna is the Wearer of body according to His Wish (1/7).
SREE KRISHNA-CHAITANYA MATH,
CAMP:OFFICE OF' THE CIRCUMAMBULATION SIDDHANTA SARASWATI
OF THE CIRCLE OF BRAJA, MUTTRA (U.P.) 24th Nov., 1932