Edited by - Sri Srimad Bhakti Siddhanta Saraswati Goswami Maharaj

New Year

THE Harmonist is to-day entering on the fourth year of her service of all pure souls whose only function is to serve the Supreme Lord Sri Krishna by every faculty, in conformity with the teaching of the Lord himself embodied in all the Scriptures. The service of the Divinity in its unalloyed form of exclusive spiritual love is the hidden treasure of the scriptures. Few, indeed, of this mundane world ever attain to it. Love for God, contaminated and distorted more or less by the reservations of mundane considerations of selfish gratification, is to be ordinarily found in this world. But the present Age is too critical to be prepared to admit the validity of the alloyed form of the love of God. The alternative is, therefore, either to strive for the pure form of devotion or to reject the very principle of the spiritual function. The Iron Age is least disposed to abate its contentions against love, from instinctive deference to the principle of causeless love.

In former Ages men were less critical and less willing to be critical in matters of devotion to Krishna. This change of temperament has necessitated attempts to explain the fundamental principle of love itself to meet the objections of loveless critics. But the critics are confident that they have the advantage of the controversy. This is proved by the prevailing tendency in all counties in favour of mundane knowledge and mundane felicity as against cause less exclusive devotion to Krishna.

The controversialists cannot be expected to cease to be controversial without being beaten in controversy. But the wonderful progress of the physical sciences both in theory and applications has served to strengthen the belief of people desirous of material advantage in the possibility of mundane knowledge leading to unlimited mundane felicity. Mere defeat in logical controversy, even if it be really decisive and clear to the parties themselves, is not likely to destroy the faith in the physical science of a person who is strictly addicted to sensuous pleasure. The applied sciences have been able to capture the hearts of worldly people by their actual visible achievement in the form of pleasure giving values capable of apparent tangible demonstration.

The Locomotive Engine, the Airship and the wireless Telegraphy are offered as the most convincing arguments to reconcile humanity to any defeat that it may actually sustain in metaphysical controversy.

It would not, therefore, be wholly accurate to describe the present Age by such terms as 'controversial' and 'critical'. Those terms were more applicable to the mediaeval period. The present Age has been more aptly designated as materialistic. No theory is acceptable to a moderner, which is not productive of some form of ascertainable utility; that is to say, material, limited, definable, and desirable result. That theory is spontaneously voted to be worthy of attention which holds out the prospect of being able to improve to any appreciable extent the present worldly prospects of any person in such a way that his happiness, depending on transitory conditions of this world, may be appreciably increased thereby.

There is very little confident or independent thinking about conditions of prospects beyond this worldly life. The speculations about the other world are now-a-days intended to vindicate the findings of the physical science s and are really based on the assumption of so-called truths established by such enquiry. The next world is tacitly assumed to be a continuation of the present and also as inferable from the conditions of the phenomenal existence, by methods that have proved successful in acquainting us tentatively with the apparent secrets of the present life.

But whenever any new 'discovery' about the other world is advertised by such auxiliary science calling itself metaphysics it is received with ill-concealed scepticism by most persons. The age is apparently content with physical science. It does not expect nor desire the solution of its problems from the so-called metaphysical quarter. It is confidently looking forward to the progressive solution of all difficulty by the natural and inevitable development of the physical sciences, and in due course. It has ceased to be impatient for the truth It does not expect a miracle. It is not prepared at all to acknowledge anything except limited human contrivance and limited human experience. Neither does it believe in special Divine dispensations. It admits only one royal road, viz., that of progressive empiric knowledge, along which we are assumed to be predestined to travel perpetually towards the progressive goal of ever-widening mundane knowledge and ever-widening consequent mundane felicity.

The harmonist does not fully agree with this prevailing outlook of the age. She is trying her best to supplement the current view by offering a great and startling fact for the consideration of the Age in the shape of actual conduct based on the knowledge of the Absolute. She is systematically offering to the world a narrative of the conduct of Sri Chaitanya Deva and His followers as embodying the condition of living relationship with the Absolute.

The soul does not require, or really desire, the multiplication or elaboration of mundane felicity that is promised and apparently yielded by the physical sciences. All worldly felicity is realisable, however dimly, as lying off the plane of the soul. Such felicity is not only essentially trivial and disappointing but also providentially ephemeral. It would be foolish to desire any modification of their nature. They are as they should be. Empiric science is therefore rightly content to watch and submit to what is essentially unmodifiable. It tries to regulate the conduct of individuals by the mere extension of their experience of the operation of Nature. The physical sciences never promise anything but the sense of felicity resulting from fulfilment of the conditions of slavery. They know of no method nor end except the trivial and the transitory which are declared by the Scriptures to be the cause of all the apparent misery of the soul.

The Harmonist is not a pessimist nor an optimist. She admits the reality and necessity of spiritual conduct. She is confident of her ability to remove the prevailing misunderstandings regarding spiritual conduct by the grace of her spiritual teacher who is the eternal associated counter-part of the Supreme Teacher Sri Chaitanya or the Absolute Enlightenment Himself. The Absolute alone may reveal Himself to us as the only Lord of our souls by Whose exclusive service alone the soul may find her real and lasting satisfaction.

Sri Chaitanya or the Supreme Teacher is identical with Sri Krishna the Supreme Attractor, Lover, Recipient of the soul's eternal homage of reciprocal love. Sri Chaitanya leads us by the hand towards the knowledge and love of Himself as teacher. As soon as we love Sree Chaitanya as Teacher we attain to love of Sri Krishna as the Sole Recipient of the soul's eternal, willing, loving homage taught by Himself. Sri Chaitanya confers on us the service of Himself as the eternal Supreme Teacher, which is identical with love of Sri Krishna, the eternal and only Lover of our souls. The spiritual teacher is the eternal associated counterpart of Sri Chaitanya and, on the realisation of the nature of our real self as the eternal servants of Krishna by following His teachings, we are enabled to recognise the spiritual teacher as being identical with the best beloved of Sri Krishna, whose eternal function is to devise constant and fresh employment for our souls in the loving service of the Supreme Lord.

The Harmonist defines the scope and nature of empiric knowledge represented by the sciences treating of phenomena. The Harmonist is indirectly and secondarily concerned with such knowledge which is the deluding unwholesome reflection of the true knowledge. She insists on her right to be heard by all pure souls as the loyal exponent of the Absolute Truth. She maintains that the knowledge of the Absolute Truth revealed by the spiritual teacher automatically solves all difficulties in the only way that is really acceptable to our souls and implores a patient hearing for the message of the natural function of our souls recorded in the Scriptures and taught by Sri Chaitanya.

The Eternal Gift of Jagatbandhu


Jagatbandhu Dutt, or J. B. D., is building in Calcutta the loftiest and the most beautifully designed Temple in Bengal, with residential quarters, for the Gaudiya Math, at a cost of over a quarter of a million of rupees, as eternal gift to the feet of the spiritual preceptor, his Divine Grace paramhansa paribrajakacharya Srila Bhakti Siddhanta Saraswati Goswami Thakur.

The Scriptures have declared that the gift is the form of the eternal function. Diverse people have understood the word gift in diverse ways. According to different standards of judgment of the ignorant, the pedants and the really erudite scholars, the natural meaning of gift is liable to be understood in quite different senses. In the seventeenth chapter of the Geeta Lord Krishna has declared three possible interpretations of this word corresponding to the nature of the platform on which the giver happens to stand. The first is the enlightened gift which is gift for gift's sake without any desire for reward or compensation, due regard being had to the proper nature of time, place and person,-when, where and to whom-the gift is made. The second kind is the charitable gift painfully made with an expectation of rewards either here or in the next world. The third variety is the indiscriminate gift contemptuously made without any regard for time, place or person receiving the same.

The above three kinds of gifts express the three mundane qualities of Sattwa, Rajas, and Tamas. The ignorant as well as the pedant are equally in favour of these three kinds of gifts. Gift properly made signifies relinquishment of, or aversion to, worldly, transitory enjoyments. The time and the place, the giver and the receiver of these three kinds of gifts being themselves comprised within the three corresponding attributes of mundane Nature, these charities are, themselves also necessarily transitory, insignificant and misplaced.

But the exceptionally fortunate man who receives his Divine eyes from the gracious associated companions of that jewel of benefactors, Sri Chaitanya Deva, does not fall within the category of these three classes. Enlightened with the Divine knowledge he becomes super learned. The Kumara Purana has declared three kinds of gifts, viz., 'Nitya' (eternal), 'Naimitika' (causal), and 'Kamya' (born of selfish desire). The fourth (turiya) which is the pure form of gift lies beyond the pale of these three attributes. That which is given to the enlightened Brahmans without a view of any return of reward or the enjoyment of the fruits therefore, is the eternal gift. That which is given to the learned for purification from sin is called causal gift and that which is given for the sake of getting sons and grandsons, victory, fortune, heaven and the fruits of religious observances, is the covetous gift. The fourth or pure gift is that which is given with the spiritual object of service to those who are conversant with the knowledge of the service of the Brahman, solely with a view to the enjoyment of Godhead. This form is the most propitious of all. In India, the land of the eternal religion, the glories of the eternal gift have been proclaimed from time immemorial in the spiritual Scriptures and the distinction between eternal, causal and covetous gift has been fully explained. But in this world the number of those that are prepared to practise the pure and auspicious form of the gift are very, very few indeed. Persons desirous of enjoying the fruits of their actions, liberationists, Yogis desirous of merging with the Divinity and similar other speculators are never tired of proclaiming the glory of the three mundane forms of charity. Only the most magnanimous associated counterparts of the Supreme Lord Sri Chaitanya practise and proclaim the pure and non-evil-producing form of the eternal gift.

In the Srimad Bhagabatam we find it stated that although the presiding deity of this Iron Age has many faults, still that which could not have been possible of attainment to individual souls in the Ages of 'Satya', 'Treta' and 'Dwapara', has been available to all by means of chanting the Names of Krishna. It is identical with Divine Love which was not given to any in the other three ages but which has been lavished on all by Sri Chaitanya Deva in this Iron Age irrespective of caste, creed or colour, time or place. If any-body out of his own good luck due to his devotional activities of previous births can find his way to make a gift of his transitory fortune towards that truly charitable performance inaugurated by Sri Chaitanya Deva, viz., the distribution of the spiritual love to all, the gift of such a person should be considered to be the purest (Suddha Sattwik) and best of all gifts. Such gift can purify in every way all generations, being completely immune from the triple mundane qualities of mixed Sattwa, Rajas, and Tamas.

The Scriptures maintain that gifts should be made to the deserving and not to the undeserving. But who is really a deserving person in the eyes of the Scriptures? The Scriptures themselves say that he who can save himself and others from falling into the bondage of this world is the deserving person.' No non-theist can be a fit recipient of the eternal gift, because he is being drifted hither and thither by his deliberate aversion to the Feet of God. How can such a person save his giver? They would be like one blind man leading another. For the same reason neither the elevationist nor the fruitive workers can be the proper recipients of the eternal gift, because they are ever liable to fall from even the highest position attainable by meritorious worldly activities. The liberationists cannot also claim to be the deserving recipients of the eternal gift, because according to Sreemad Bhagabat, 'alienated from the Feet of Sri Krishna they are liable to fall from their exalted position, attained through the knowledge of the Brahman as indistinguishable from themselves.' The greatest Yogis who desire to merge with the God-head, such as Viswamitra, Shaubhari and others have been found to have been liable to fall from their high positions in spite of their success in realising apparently unswerving connection with the Oversoul. They cannot also therefore be the fit recipients of the eternal gift as they cannot save others from the fall to which they themselves are liable.

The elevationists think that the hereditary, professional priests are the proper recipients of eternal offering. But according to Sreemad Bhagabat those who cannot save the soul from spiritual lapse, cannot be the fit recipients of the eternal gift. King Bali instead of bestowing his gift on his atheistical hereditary family Guru, considered Vishnu to be the only fit Recipient of the gift of his all. There are many who consider their-blood relations as the proper recipients of their charity. But how can they, who cannot save even themselves, claim to be able to save those from whom they accept any gift on the strength of their temporary relationship? It is for this reason that Mahatma Bivishan, instead of considering his own brother Ravan to have been the fit person, placed himself wholly at the disposal of Bhagaban Sri Ramchandra and dedicated his all for the worship of His Feet. We usually consider that our mother, father, wife or husband or the gods preside over the good things of this world as the proper recipients of our gifts. But in the eyes of the Scriptures they cannot claim to be so, if they cannot protect our souls. This consideration led Prahlad Maharaj to consider Nrisinha-Vishnu as the proper Recipient of his worship in lieu of his father Hiranyakashipu and he accordingly surrendered himself with body, mind and speech to the lotus Feet of the Supreme Lord, without desiring anything in return; because he knew that he who asks for anything of God in return of his service, is no servant at all but a trader. In this way Bharat, instead of taking his mother Kaikeyi to be the deserving person, considered the Feet of Bhagaban Sri Ramchandra as the only Recipient of his gifts and surrendered his all to Him. The consorts of those Brahman priests who were helpers of the sacrifice of their husbands, in place of their virtuous husbands, considered Sri Krishna to be the sole Enjoyer of all sacrifices, deceived their husbands and behind their back, made a gift of their all to Krishna and Baladeva. Maharaj Khattanga, in the last moment of his life, in place of gods like Indra and others elected Sri Vishnu, the God of all the gods to be the sole Recipient of his gift and offered everything he had to His Feet. Hence according to Srimad Bhagabat, the crest-jewel of all Scriptural evidence, those who do not serve, Krishna viz., the elevationists, the liberationsts, the Yogis, the hereditary professional priests and pseudo preceptors, blood relations, father, mother, husband and the lesser gods cannot claim to be the deserving recipients of our gift, as none of them can save our souls from falling into this worldly bondage.

According to the same high authority the devotee of Vasudeva alone who are firmly and lovingly attached to His Feet and hence are not liable to fall from the spiritual condition, are the only persons who can save our souls from this worldly bondage. For this reason they are the only deserving recipients (patra) of all gifts. Of the devotees of Vasudeva, Sri Gurudeva, the transcendental preceptor, being the Divinely authorized Saviour of the fallen, is the most deserving recipient of our gifts. The transcendental Preceptor, unlike the sacerdotal pseudo-gurus, is not a preacher of the performance of worldly deeds. Neither like the elevationists, renunciationists or Yogis who desire the idle bliss of union with the Oversoul, is he prepared to renounce the worship of the lotus Feet of the Supreme Lord, Sri Krishna, for the purpose of his selfish enjoyments by intercepting for his own use the gift of his disciples intended for the sole Recipient of all gifts. The transcendental Preceptor is in the habit of appropriating all that our souls ignorantly suppose they possess in this world by enabling them to offer the same at the Feet of Sri Krishna Who is the sole Enjoyer of everything. Or, in other words, by taking away from us every transitory thing to which we may be unnaturally attached he purges our hearts of all mundane desires and makes us susceptible to the perennial advent of the Absolute Truth.



BRAHMA asked Kardama to live and multiply. He accordingly went to the secluded bank of Saraswati, worshipped the Supreme Lord for a long time and was able to see Narayana and Lakshmi, the Transcendental Couple, riding on Garuda. Kardama said with reverence, "Lord, I have now all my desires fulfilled. I am ordered by my father to procreate the human species and take this opportunity to meditate on Thee. It is true that it is not commendable to worship Thee for the fulfilment of our desires; still I take recourse to this means only. I know it for certain that Thou conferest Thy best favours on him who lifts his hands in prayer, no matter whether he desires some boon for himself or is without any selfish motive."

Narayana replied, "It is not, necessary to ask for anything. I love the devotees dearly and fulfil all their wants. I have already arranged everything. Manu and his wife Shatarupa will come to you shortly and bestow their beautiful daughter Devahuti on you. A part of Myself shall be born as your Son and hallow this world. Dedicate your all to Me and you will be free from sin and attain unto Me." With this Narayana left him.

In due time several daughters and a Son were born to him. At the time of the Son's birth auspicious signs became perceptible and Brahma said to his son Kardama. "You have discharged your duty and have got as your Son One Who will teach the Truth. He shall be called Kapila."

He then congratulated Devahuti on having the Supreme Lord as her Son and went away.

Kardama thought that it was high time that he should retire to the forest and give himself up to the contemplation of God. Devahuti became aware of it and asked him what would be her duty and informed him that she would be in a helpless state if he left her. Kardama consoled her saying that she need not be anxious as the Lord had owned her as His mother and advised her to receive instructions from Him and she would be free from all bondage. Kardama then approached Kapila and prayed that he might not again be attracted by the lures of the world.

Kapila said, "The path of Truth has, in course of time, become blocked and obscured, I have appeared to clear it. Always meditate on Me. See the self-manifested Oversoul in your heart and you will be free from fears and miseries. I will confer transcendental knowledge on My mother and she will be free from the fears of death!”

Kardama started for the woods meditating on Him alone and Kapila and Devahuti remained in their hut on the Bindusarobara.

One day Devahuti went to her Son and said, "My Lord, I am weary of supplying objects of enjoyment to my mind; still it has not been satiated. It is incessantly driving me towards the darkness of misery. It is Thou alone That can'st help me. I am sure I shall be freed now that Thou hast come. Thou art the Lord of all. Extricate me from the mire of worldliness and infatuation and favour me with the true knowledge of myself."

He was pleased at her sincerity and said, "Mother, the mind is the cause of both bondage and deliverance. Let the mind be steeped in mundane matters and you are bound hand and foot. Concentrate it in God and you are free. It is the company of self realised souls and listening to their chantings and joining them in their devotional performances that bring the real good. Then only do the world's temptations fail. The greatness of the devotees knows no bounds. Attachment to the world binds, while attachment to the devotees frees. They direct all their efforts and exertions towards My pleasure and do not hesitate to sever their connection with those who are nearest and dearest to them if they go against their service to Me in any way. They meditate on Me incessantly and enjoy chanting My glory day and night. They are beyond the reach of misery. Touch with such devotees alone can impart devotion to Krishna. When you associate with devoted persons you hear nothing else than talk about Me. They sing My glory in endless ways and your mind is naturally diverted from the world and directs its course towards Me. If you practise it without cessation your mind will be free from dross and all your functions will be directed towards the attainment of My holy Feet and as the consequence you will attain My holy feet even in this life."

Devahuti said, "I am but a dull woman. Explain the devotional principles clearly and let me know my duty."

Kapila said, "Mother, this individual soul does, by nature, crave for touch with the Oversoul; but His illusory energy keeps him screened and entangled in the meshes of worldly attractions. It is association with self-realised souls alone that removes the screens and disentangles the unfortunate wretch, who is thus favoured with unalloyed devotion which is far superior to liberation. The real devotees never desire for salvation. They direct all their efforts to My service. They always long to look at My Form of transcendental Beauty and do not even turn towards salvation which offers itself at their feet. They serve Me eternally in Vaikuntha. The highest object of salvation is subject to decay but My devotees reside in a region where time has no influence and decay and destruction are unknown. So strong and unalloyed devotion to Me is the highest object of human achievement. Mother, betake yourself to the path of devotion."

"The Supreme Lord Sri Hari is the ultimate Cause. Some foolishly hold that Nature is the ultimate cause. They are wrong. The personal God Who is different from Prakriti (Nature) is the ultimate Cause. It is He Who impregnates her with material energy. First comes forth Mahattattva, the first sprout, as it were, of this world. Thenceforth come the different material objects. Earth, water, fire, air and ether are the five elements (mohabhoota); smell, liquidity, form, touch and sound are the five connectives (tanmatras); eye, ear, nose, tongue and skin are the five organs of sense. The mouth, the hand, the feet, the anus and the generative organs with the five organs of physical activity, the mind, the intellect, the perverted ego and nature added to them, form what is called the 24 Tattwas or categories. The Purusha or personal God is the 25th. The three attributes Sattva, Rajas, and Tamas, or purity, activity and stupor make the number twenty eight."

"The Purusha may be either God or the individual soul. Prakriti or nature has attributes whereas the Supreme Being or Purusha is not burdened with them. By dint of His inconceivable powers He resides in the body of the Jiva and is known as Paramatma. He remains unaffected by the qualities of physical Nature as the sun that casts its reflections on water. An infinitesimal portion of His pure essence is called Jiva who is liable to be affected by the qualities of Nature. This Jiva, devoid of all mundane attributes as he is by nature, imagines himself to be endowed with the triple material qualities of Sattwa, Rajas and Tamas and becomes thereby subject to mundane joys and sufferings."

"When by touch with self-realised souls he becomes re-instated in his original position he comes to know that he is independent of all mundane affinities. Assiduous devotion to Me alone can maintain him in My eternal service."

"Mother, let me delineate the process of serving Me by one who is free from the domination of Illusory Energy. The pure devotees contemplate on the Paramatma's dark beautiful Form with the conch, the disc, the club, and the lotus and see His own Form. Unalloyed devotion enables the devotees to see the form of Godhead as he is, viz., the beautiful adolescent Sri Krishna. Shiva deserves the Name of Benefaction because he holds on his head the Ganges who flows from the holy Feet of the Supreme Lord."

"Devotion is either mixed with quality (saguna) or unadulterated by such quality (nirguna). Those who hanker after something else than Krishna may have mixed devotion while the spontaneous play of the unobscured conscious principle of single-hearted devotees constitutes unalloyed devotion, These latter shun the desire for liberation from suffering as they shun the devil and want nothing but exclusive and eternal service of the Divinity. This sincere devotion is called unalloyed or pure devotion. The pure devotees sing My glory, serve the self-realised souls, behave sincerely, worship My divine Form, overcome their natural longing for creature comforts, listen to discourses on Hari, respect their superiors, imbibe friendship with the pure devotees and by means of other devotional practices attain Me without much ado.

"Those who indulge in malice and at the same time make a show of worshipping Me, practise the external forms of these devotional activities in vain. One should worship My divine form till one has attained the capacity for realising My presence in all beings as well as in one's own heart.

"This material world teems with millions of individual souls of whom man is the greatest. Those men who dwell in the land of Bharat and hold in high esteem the system of communal organisation for spiritual amelioration based on distinctions of aptitude and circumstances and are disposed to serve God are the highest class of men. The Brahmans who possess the knowledge of the Great Unknowable and are their teachers of religion form the highest class. Among the Brahmans those who are thoroughly well versed in the spiritual Scriptures are the greatest. Those Brahmans who possessing the knowledge of the Vedas follow constantly the principles of religion are the highest. Those who have dedicated their all to Godhead are superior to all others. There is none superior to one who is devoted to Godhead. He stands above all and knows no fall.

"One devoid of devotion is the creature of sorrow, want and anxiety. He may enjoy temporary pleasures, but is bound to be miserable in the long run. In the womb of the mother the soul averse to Godhead suffers excruciating pain and cries in agony sincerely imploring God to relieve him of his suffering by re-installing him in His eternal service. But just after his birth he consigns all these to oblivion and as the result he has to appear again and again in this world. It is the devotee alone who can have true felicity."

With this Kapila took leave of His mother, went northwards and became invisible to the mortal eyes.

Sri Vishnu imposed Himself on Kapila, instructor of unalloyed devotion. We must distinguish Him from the Kapila who is the propounder of atheistic Sankhya philosophy. Divine superimposition on individual Souls is of two kinds:-

  1. Imposition of the Lord Himself, eg. Kapila, Rishabha.
  2. Imposition of the Divine Power, eg. Narada, Vyas, Prithu, Brahma, and Sanaka.

He in whom a particular energy or power of the Divinity manifests itself is called "imbued with the Divine power". In this manner devotion manifested itself in Narada, in Prithu the governing power, in the four Sanas Knowledge, in Brahma the creative power. These regard themselves as so many servants of the Lord.

In superimposition of the Lord Himself the Divine energy manifests itself more perfectly and the individual soul regards himself as identical with Godhead.

Kapila and Rishabhadeva regarded themselves under Divine superimposition as the Supreme Lord Himself.

The Study of the English Language


AS English is a language with which we are all unavoidably concerned it is of the utmost importance to know the proper use of that language and what part it should play in the scheme of our useful activities. A tendency of abusing or praising the study of the English language in connection with diverse questions, is often noticeable in this country. We shall try to show in the present article how all may be benefited by means of the English language and what an abundant harvest of good the English as well as ourselves might reap from the proper use of the same. Let my countrymen consider with a calm and collected mind the views expressed here and approach the question of the study of the English language with the proper attitude.

The study of English was at one time generally considered to be among our bread studies. It is, as matters stand at present, a convenient passport for entry into the political and commercial life of the world. But this is not the only claim it has upon our attention. The language has its own peculiar merits. For strong masculine vigour, a pronounced tone of practicality, elasticity and preciseness of expression the language occupies a high place in the world. Nursed by the hand-maid of empiric science and maintained by the fatherly care of its most assiduous application to all departments of life, the language, like the people to whom it belongs, is possessed of a wide worldly out-look which is worthy of being turned to account by being consecrated to the service of the higher life.

Any one making an acquaintance with this language cannot fail to appreciate its influence. Come within its influence in the proper way and your heart is sure to realise a new freshness. You cannot ignore its vivifying force, its masterful spirit, its ever-prying inventiveness. All language rightly understood always point to the One. Most of the characteristics mentioned above no doubt belong to the best minds of the English nation, although they are apt to be abused by being directed to purely worldly purposes. But they are none the less true characteristics of the English language which portrays faithfully the thoughts, lives and manners of the English people.

So far as a seeker of the Truth is concerned the English language appears to have a very different mission to fulfil. The language seems to him suited to serve as a means of rousing the inert millions of the world, to carry life into the cold frames of its peoples. There is, therefore, a kind of special providence in the advent of the English people into India. They came to us with their language to regulate our learning, our habits of life and modes of thought, our traditional hopes and aspirations. This has led us to a strict self-examination and to the necessity of taking stock of our actual possessions. Our indebtedness, therefore, to both the English people and their language is great. Do not admire the English nation as a successful money-making, materialistic people. They should be to us as Heaven-sent agents to enable us to learn how to safe-guard the spiritual interests of all. They are, indeed, very different from the scriptural ideal of our warrior kings as guardians of spiritual welfare by direction of truly enlightened sages and saints devoted wholly to matters relating to the higher concerns of the soul. But we need not, therefore, unduly deprecate the English more than ordinary worldly people. If they fail in their higher duty towards us, if they make themselves unnecessarily exacting, they will surely be accountable to God, Who holds in His Hands the destinies of all nations and Who permits both individuals and nations even to abuse their freedom, affording them a chance of redemption from their failings by their own bitter experience. Let us study their character as well as their language to be also duly warned against such failings. The language would then be pregnant with invaluable lessons for us. Let us accept from the English people their close association with humanity, for the higher purpose. Let us acquire from their language that practical tone of thought which lies at the root of a nation's material prosperity, and turn it to higher account. Let us acquire from the English language the love of adventure, the zeal for action, the spirit of self-reliance, the indefatigable courage and perseverance, for the same purpose. Let us learn from their language scrupulous adherance to strict principles, regularity of life, steadfast devotion to duty and exemplary method of work. Let us adopt zeal for knowledge, patient and sustained efforts for large undertakings, love of researches and exertion for the discovery of the unknown. Let us learn these qualifications of a student and a really good citizen, and the proper virtues of a self-respecting gentleman. Let us use the English language for the purpose of the spread of self-culture.

We Indians have by an inscrutable Providence been made to come into contact with the language of the most powerful and prosperous nations on earth in order that we may become animated and invigorated by finding the proper use of the qualities that characterise that interesting nation. If by the study of English we learn merely to abuse or flatter the English people our learning will be harmful for both. If by the study of English we learn merely to imitate the vices of the English character, the free thinking of sensuous godless literature, our learning will do us no good. Providence has brought the English people into India not that we should learn English ways of living, not that we should imitate English modes of eating, drinking and dressing, but that we should find extended scope for our beneficial activities. If English education cannot do this for us then the opportunity will be abused. Indians are by nature and circumstances well fitted for this great task. The possession of this aptitude shows itself in our traditional anxiety to utilize every opportunity for spiritual use. We should continue to love to keep severely aloof from low ideals, we should love to detach ourselves from worldly-minded men and women, in order to be able to help all persons by our conduct. This aloofness is necessary under all circumstances and is a duty towards all. It is not opposed either to the interests of human society or to the laws that govern the moral world. A man should cut himself off from the company of his low minded fellows in order to follow a better and clearer perception of his duties to them, and the right mode of discharging those duties. On this ground isolation is necessary and justifiable. In fact a man can work out his salvation only by thus living for others. To be able so to live for others is the greatest glory and highest virtue of man. If this view is correct there is nothing wrong in the idea of such isolation. It should by all means be encouraged. Men should be repeatedly warned against drifting into the vice of real isolation from the spiritual life by association with worldly people, no matter by whatever honourable or glorious names such vice be designated. The current method of study of English is, we believe, no antidote against this vice. The tendency of the English literature itself is only to make men active, enterprising, practical and useful in this life. We should be thoroughly imbued with this spirit of English literature but not for the purpose of worldly living. The study of the works of a few select English authors under proper safeguards may serve the useful end. English books bring us into touch with the outside world. They carry us to the uttermost parts of the Earth, familiarise us, even when we do not move a yard from our homes, with the busy scenes of commercial life, the repulsive horrors of the battle-field, the roaring billows of the tropical seas, the frozen waters of the icy poles. English authors inform us about the customs of the most strange and savage nations as also of the mighty kings and potentates of the Earth. English books suggest to our minds the truth that the soul of man, inspite of the differences of caste, creed and colour which pertain only to the flesh, is the same in essence, that all are children of the same common Father variously called Jehova, Zeus, Jove, Allah, God, Brahma, -purporting Sree Krishna, and that one touch of the spiritual nature may make the whole world kin. We are taught by the scriptures to consider all persons as kith and kin, but by the preventing manners and customs of the world we are excluded from the real society of one another. This wilful spiritual isolation, as the world goes, does not seem to be productive of any good. On the contrary it is the cause of all the evils so far as our real interests are concerned. Unless we are disposed to apply our Shastras to the conditions and requirements of life, ours will be a miserable lot, a lot which will involve all, the rich and the poor, the learned and the illiterate, the caste Brahmins and the caste Shudras, in a sad and pitiable plight. The study of English or any worldly language is sure to lead to this catastrophe unless directed to the higher purpose.

But a not wholly unfounded charge is also brought against the study of English. A nationalist would say that the study of the English language disabuses men's minds of all ancient ideas and beliefs. In matters of religion, in matters relating to our highest interests the cultivation of the English language is hence calculated to a certain extent to make us losers rather than gainers. There is no gain-saying the fact that a thorough mastery of the English language need be no bar to the requirements of spiritual life the nature of which can hardly be suspected by one who is ignorant of the higher purpose. Nevertheless the charge is true that the materialistic tendency of the English language makes it more or less sceptical of religion. Let us counteract this materialistic tendency on us of all languages by a careful study of the scriptures and theistic philosophy. Let the study of the western sciences be rendered fruitful by the wise study of those vast lores of spiritual learning the Vedas, Upanisads and Purans bequeathed to us by the transcendental servants of God. If this is studiously and conscientiously done and if the happy wedding of the oriental and occidental spiritual lores to consummated, the brightest issue of that glorious union we doubt not, will no longer will be a number of greedy nations, but one heroic community of mankind conscious of its real mission by spiritual awakening. England will benefit no less than ourselves by this happy and glorious consummation. Let us in the Name of the Most High reverentially acknowledge this. Let us recognise the English people as not essentially different from us and the language of that high and mighty but equally unhappy nation as not unfit to be the gospel of salvation.

Our article is rather long but we have not certainly written in vain when we think of the unrest that happily prevails in many quarters of this vast world, which is likely to rouse us to an attitude of enquiry regarding its real cause. May the Great Disposer Who wields the destinies of all nations and Who has in His inscrutable providence brought together Easterners and Westerners also graciously inspire all peoples with the true ideas and sentiments that tend to the real good, happiness and prosperity of one and all.

(Revised by permission of the writer.-E. H.)

Universal Brotherhood


UNIVERSAL brotherhood is a heavenly commodity. Love builds and hatred destroys it. The natural relation between on soul and another is that of fellowship in unadulterated love of Sri Krishna. This relation is realised through the endeavour to love the Lord. Love of the Lord is the guiding principle to unite us as brothers or fellow servants, all of us being the exclusive servants of the same Lord. This relation is alone natural and is automatically established as soon as we become really attentive to God, our only Lord, the sole Object of our exclusive service.

Love of the Lord being the natural function of our soul we must be always on our guard against the unnatural and obstructing intruder, lust, that is the bastard born of our unnatural alliance with flesh and blood. The teachers of Divine love preached their gospel of love by loving the Lord with all their faculties. Being killed in the physical body they had no reason to retaliate and being hated by reason of the flesh they were not anxious to be dragged into a similar predicament themselves. Christ, while appearing to be crucified, cried aloud, "Father, forgive them for they know not what they are doing." Did not Nityananda, while seeming to bleed under the blows of his assailants, request Lord Chaitanya to show mercy to Madhai saying that he himself contrived to get the wound?

Love of Krishna suffers no ill and consequently does not know revenge. That fleshy disposition is entirely foreign to the soul. It cannot be accommodated in the all-loving nature of the soul in intimate relation with God. For where is the possibility of a wire's losing the electric charge while effectively connected with the battery? The soul that realises her subjection to the Divine Soul Who is All-love, is necessarily herself all-loving to the extent of her reciprocal nature and cannot be otherwise.

Difference of interest is visible only when the relationship of the physical and mental bodies is considered without reference to the soul. The twin bodies that enwrap the soul cause all the apparent difference; or rather, the more our attention is given to our encasing of bodies the stronger and more inevitable and apparently unbridgeable is the difference. Our attention to flesh and blood tends to foster complete inattention to God. This tendency to entire inattention to God is the cause of the unnatural subjection of the soul to body and mind, of spirit to matter. In the annals of the tragic serfdom of soul to matter, race, colour, man-made creed, etc., are things that supply the motive power and the consequent lust or hatred manifests itself in every form of gilded or naked hideousness.

Not wholly relishing to live in such an atmosphere even the misguided soul also always tries, however feebly, to assert himself. But the soul acting now under his misguided judgment utterly fails to devise the right means to find the condition of real harmony. The means that are adopted from time to time for this purpose only serve, under the circumstances, to make union still more impossible. The wrong treatment aggravates the malady. That is why our Peace-conferences, Leagues of nations and all other conventions directed by lust fail to achieve their purpose.

We fail and fail again, but do not know or care to know, why we are thus almost predestined to fail. The reason of this should be also obvious. The cause of failure is betrayed by such as statements from authoritative quarters as that, “There is no place for Saints in politics." The Reality need not be officially ousted from the considerations of practical politics despite the most impromising appearances. This should be true of all institutions. Religion and life need not be treated as two different subjects even partially independent of one another. It need not be taken for granted that one must live only by distrust and dishonesty, and only profess with the lip abnegation of the interests of the flesh. One must learn to cling to religion to triumph in life. Life cannot claim to have triumphed if religion is banished from the domain of practical considerations. The talk of love of God now hardly commends itself to our constant and dominant consideration. The examples of the past teachers of love have been forgotten and those of present ones are ignored.

Now-a-days there exists many an official religious mission all over the world. Even they appear to find it impracticable to be purely religious bodies. They are allowing themselves to be transformed more or less into agents for the promotion of lust (worldly interests). They are often called upon to help the cause of a narrow community to which they are assumed to belong by the flesh, even in the guise of a religious body. And we must not also forget that it was both easy and convenient for Ravana to cast his lustful eyes on Seeta, in the garb of a mendicant. The altars are liable to be easily desecrated by the worship of lust,-ungodly things,-money, name, fame, amelioration of the flesh, removal of the wholesome although seemingly distressing consequences of immoral life, etc. etc. These apparently benevolent deeds of the misguided worldling have no power to infuse the spirit of love into the hearts of the people who suppose themselves to be benefited in this fashion. For you cannot find any trace of electric charge in a wire which is not connected with the battery.

Sree Raghunath Das Goswami

(Continued from PP. 280 February, 1930)

By this time the devotees from Gauda (Bengali) arrived at Puri. The Lord welcomed them all as in the previous year. In their company the Lord swept the Gundicha, dined out in the open and danced in the Car Festival. The mind of Raghunath Das was filled with great wonder on beholding these devotional performances. Then Raghunath Das cultivated the acquaintance of all the devotees. Adwaita Acharya bestowed on him his mercy in manifold measure. Shivananda Sen related to him how his father had sent ten persons to take him back and had written a letter to him on the subject. Those men had come up with his party at Jhakra from where they went back on not finding him with them.

The devotees returned to Gauda (Bengal) after a stay of four months at Puri. Informed of this the father of Raghunath sent a man to Shivananda to enquire about his son. The conversation between this person and Shivananda Sen has been preserved in the immortal work of Kaviraj Goswami. The man asked Shivananda Sen, 'Did you find any Vaishnava with the Supreme Lord, who is the son of Gobardhana, by name Raghunath? Did you make the acquaintance of any such person at Neelachal? Shivananda said, 'He is with the Lord. He is most famous. There is no one at Puri who does not know him. The Lord has made him over to Swarup. He is as dear to the devotees of the Lord as their own lives. He chants the Name night and day. He never quits the feet of the Lord even for a moment. He is most averse to the world and has no thought for food or clothing. He keeps up life by eating something now and then. When it is near midnight he takes his stand at the Lion Gate after seeing the ceremony of flower-offering to Jagannath. If any-body choses to give him anything he eats something. He fasts or chews raw fruit or grain as the occasion serves."

The man conveyed these tidings to Gobardhan. Raghunath's father and mother were filled with grief on receiving this detailed information. They sent men and money for their child. Two servants and one Brahman with four hundred coins accordingly came to Shivananda. Shivananda said that it would not be practicable for them to reach Puri by themselves and told them to accompany him when he went there next. He sent them back with the assurance that he would take them with him when he next set out for Puri with his party.

The very words spoken by Shivananda Sen to the messenger sent to him by Gobardhan Mazumdar were heard and carefully recorded in verse by his gifted son Karnapur, the famous Poet. The Poet's words are -Shivananda said 'Jadunandan Acharya of most deliciously sweet appearance is the object of affection of Sri Vasudeva Datta (of Kanchanpalli). Raghunath Das is the disciple of Jadunandan Acharya. By his good qualities he is more than our own life to all of us and by means of the excessive mercy of Sri Chaitanya he is always most gentle, the beloved of Swarup Goswami and a unique treasure of the realm of renunciation. Of those who live at Neelachal who does not know him?.....'Who by delighting the minds of all became the soil of some rate fortune which ripened into maturity without culture,-in whom the incomparable tree of the Love of Chaitanya bore fruit at the time of planting its seed.' Karnapur has given in verse the exact words that Shivananda spoke to the messenger to Gobardhan Mazumdar.

Shivananda in due course set out for Neelachal next year. A servant and a Brahman from Gobardhan Mazumdar accompanied him to Puri. The Brahman and servant with four hundred coins made their way to Raghunath. Raghunath Das did not accept their help. Those two, however, remained at Puri with the money. Thereafter Raghunath with much ardour invited the Lord to accept alms of food twice a month. The two invitations cost eight Panas of Cowrie-shells. Raghunath took this sum from the Brahman and servant. Raghunath continued to invite the Lord for two years and then gave it up. When Raghunath did not invite Him to dinner for two months the Lord asked Swarup why Raghunath gave up inviting Him. Swarup replied that he had done so on deliberation. Raghunath thought that he had been inviting the Lord by accepting money from a worldling, He realised that the mind of the Lord could not be pleased by such invitation. As the Lord could not accept the offering with unmixed pleasure the only gain by such invitations was his own 'reputation'. The Lord accepted his invitation by reason of his entreaty thinking that if He declined to accept it his foolishness would make him sorry.' These considerations made Raghunath give up the practice of inviting the Lord.

On hearing this the Lord said with a smile, 'By feeding on the cooked food of worldlings the mind is made impure. If the mind becomes impure, it is no longer possible to recollect Krishna. The cooked food supplied by a worldling proceeds ultimately from motives of meritorious activity (rajas) tending to a worldly result. It, therefore, pollutes the minds of both donor and enjoyer. By reason of hesitation on his account I have accepted it so long. It is well that he has given it up by his own conviction.'

After a while Raghunath also ceased to attend at the Lion Gate for his food. He began to obtain his food by begging at the chhatras. On hearing of this from Govinda the Lord asked Swarup, 'Why does not Raghu stand for food at the Lion Gate?' Swarup said, 'Feeling it troublesome to wait at the Lion Gate he begs his food at noon from the Chhatras.' The Lord said, 'He has done well by giving up his attendance at the Lion Gate. To beg at the Lion Gate is the trade of a harlot.-'He is coming, he will surely give,-he has given; another is coming, he will give; this person who is gone did not give; another will come and give.' At the Chhatras one may fill his belly by whatever is obtainable. There is thus no other matter but chanting of Krishna with joy.'

Saying so the Lord once more bestowed His favour on Raghunath. He gave him the stone of Gobardhana and the garland of Gunja twigs. Shankarananda Saraswati had brought the stone and garland when he came from Brindaban. The gunja garland was attached to the side of the Gobardhana stone. Shankarananda laid these two before the Lord for His acceptance.

The Lord was delighted on receiving the two things, the like of which was not to be found before. He put on the garland of gunja at the time of recollection. The Lord nursed the Gobardhana stone by holding it to His Eyes and Bosom, receiving its odour and placing it on His Head, The stone was constantly bathed in His tears. The Lord called the stone the Body of Krishna'. He bore on His person the stone and garland in that manner for the space of three years. Being pleased with Raghunath, He gave him the stone and garland.

The Lord said, 'This stone is the holy concentrated Form of Krishna. Worship him with earnestness. Worship this stone by the pure, rational method (sattvic) of service. You will obtain the treasure of the love of Krishna in no time. The sattvic worship is performed in the pure form by means of the spray of Tulasi and water procured in an earthen pitcher. Place one Tulasi spray inside two Tulasi leaves. Offer the Lord with faith eight sprays of Tulasi in this form. The Lord gave him this command as He made over to him the Stone with His own Holy Hands.

Raghunath began to perform the worship with great joy. Swarup gave him two pieces of cloth half a cubit in size, one small board as a seat and one earthen Kunja to fetch the water. Raghunath worshipped the Lord in this fashion. At the time of worship he beheld the darling Son of the Chief of Braja in the Stone. Raghunath was overwhelmed with love as he thought of the Gobardhan stone which the Lord had given him with His own Hands. The joy that is experienced by worship with Tulasi and water is not equalled by that of worship on a grand scale with the sixteen offerings. When Raghunath had continued to worship the Lord in this manner for some time Swarup Goswami said to him. "Offer eight couris worth of Khaja (a kind of sweetmeat). If it be given with faith it becomes the equal nectar.' Then Raghunath began to offer eight couris worth of Khaja which was supplied by Govinda by command of Swarup.

When Raghunath received the Stone and garland he arrived at the following conclusion regarding the intention of the Lord, 'The Lord has surrendered me to Gobardhan (Sri Krishna) by giving me the Stone and to the Feet of Radhika by giving me the Garland of Gunja.'

(To be continued)

Taking refuge in God

(Continued from p. 188, Nov. 1929)



  1. Hari!
    Sri Rupa Goswami In the form of Sree Guru Taught in my ear,--Learn the meaning of my words, You who beg for the gift of the Name; You will then find attraction in chanting the Name.
  2. The Name, Form, Quality, The excellent Deeds of Krishna, With the utmost care, Apply to thy tongue And mind, in order Following the Scriptural injunction.
  3. Dwelling in Braja, Following the spontaneous bent of love Practise chanting and recollection. In this manner employ Thy whole time, Accept this as the essence of all teaching.
  4. Ah! Rupa Gosain! When wilt thou, out of mercy, Grant this wretch to live in Braja! Thy soul is love; To be the follower of thy feet Is the hope of thy servant.


  1. Gurudeva!
    Out of thy great mercy, 'Mid the wood-land of Gauda, Thou hast given me a place in Godruma. Thou hast given me thy command, -- Abiding here in Braja You sing the Name of Hari.
  2. But when, O revered one! Wilt thou, out of thy mercy, Bestow the fitness on this slave ? When will my mind be tranquil, I will bear up with all, And serve Hari with singleness of heart?
  3. In childhood and youth, By contact with worldly pleasure, My habit has grown corrupt. By my own evil deeds This body has become A hindrance to the service of God.
  4. Now in old age Smitten with the five-fold malady, Teach me how I am to serve. Crying with anguish, At thy feet I fall in this great distress.


  1. Gurudeva!
    By administering a particle of thy mercy, Make this servant of Thine Infinitely more humble than a blade of grass. Imparting strength To bear all trials Make me unsolicitous of my own honour.
  2. Give me, my Lord, The strength to honour all In the manner that is due. It is only then that with joy I will sing the Name of Hari, And all offence will end.
  3. When will this person, Gaining such mercy, Be blessed, indeed, O Lord ? Destitute of strength and wit I am very low ; May thou make me thine.
  4. To judge of my fitness, I find I have none, Thy mercy is essential. If thou art not merciful, I will not cease weeping Till life itself is spent out.

All Glory to Shree Gaur and Nityananda
Thakur Brindaban's

Shree Chaitanya Bhagabat

(Done into English)
Middle Part.


Summary: - In this Chapter are described the first manifestations of the Lord's loving perturbations, due to separation from Krishna, in the guise of his narration of the experience of his sojourn to Gaya after His return from there, the talks among the devotees regarding the novel mood of the Lord, the meeting of Shribas, Shriman, Gadadhar, Sadashiva and other devotees at the residence of Shuklambar Brahmachary and their wonder and lamentations at sight of the Lord's loving condition of separation from Krishna, the Lord's visit to Gangadas Pandit and Mukunda Sanjaya, the anxiety of mother shachi for her Son and her prayer to Krishna for his sake, expositions of texts by the Lord to his pupils to the effect that Krishna is the sole Meaning of all sounds and all scriptures, the Lord's bath in the Ganges, His discourse to His mother while taking His meal that all Scriptures point to Krishna and of the terrible tortures suffered by souls averse to Krishna during their stay in the mother's womb, Krishna-manifestations and expositions of Krishna in teaching His pupils, the proud words of the Lord declaring in His conversation with Gangadas Pandit that His exposition of the Scriptures signifying Krishna are above the scope of mental speculations, the Supreme Lord's absorption in the devotional mood by listening to Ratna-Garbha Acharya's reading with devotion of a shloka regarding Krishna, the Lord's exposition of the verbal name as power of Krishna, lamentations of His pupils as the Lord finally declared severances of His connection with them giving them His blessings, the sorrowful words of the author at the recollection of these pastimes of Shri Gaur Sundar, the Lord's teaching of the mode of congregational chanting of Krishna to His disciples, and other matters.

  1. With Arms extending to the knee, of Colour yellow like that of gold, The only two progenitors of congregational chant, with wide Eyes resembling the lotus, The Two protectors of the world, the Two Divine fosterers of the dispensation for the Age, To these Two benefactors of the world, these Two manifest Embodiment of Divine pity I make my obeisance!
  2. My obeisance to the eternally Existent through three-fold Time, Son of Jagannath! Obeisance to Thee, attended by Thy Servants, Sons and Consorts!
  3. All the manifold glory to the King of the twice-born, Viswambhar ! Glory to the community of the Vaishnavas, loved of Viswambhar!
  4. Glory to Gaurchandra, the Bridge to religion, most Patient !Glory to His Beautiful Form replete with the harmonious chant!
  5. Glory to the Friend, Treasure and Life of Nityananda ! Glory to the abode of the love of Gadadhar and Adwaita!
  6. All glory to the Lord of His loved ones preceded by Shribas ! May thou bend Thy auspicious glance on jiva, O Lord!
  7. Glory to the intensely Beloved of Shri Jagadananda Glory to the heart's love of Bakreswar and Kashishwar!
  8. The words of the Middle Part are as the pieces of nectar, By listening to which the wickedness of the heart is cancelled.
  9. Listen, brother, with one mind to this narrative of the Middle Part, The manner in which the congregational chant had its beginning.
  10. Sri Gaursunder returned Home after performing His pilgrimage to Gaya. The city of Nadia rang with the tidings.
  11. All His friends and relations ran to meet Him. Some turned up earliest, some came next, others were the last to arrive.
  12. The Lord greeted them all as was befitting for each. All were gladdened by seeing Viswambhar.
  13. They went forward to meet Him and brought Him home. Viswambhar spoke to them about the holy place.
  14. The Lord said, 'By the blessing of you all I return after visiting the holy land of Gaya without difficulty'.
  15. The Lord spoke with the greatest humility ; All were pleased to notice the lowliness of the Lord.
  16. Some desired Him a long life by placing their hands on His head Some recited the Mantra, gently passing their hands over all parts of His body;
  17. Some blessed by touching His bosom with their hands-'May Govinda whose bliss is most cooling vouchsafe His Grace.'
  18. Fortunate Shachi was filled with happiness ; By looking upon her Son she did not know for joy where she was.
  19. There was rejoicing in the family of the father of Lakshmi. The sorrow of Lakshmi was dispelled by the sight of the face of her Lord.
  20. All the Vaishnavas were gladdened. Some of them instantly set out to see Him.
  21. The Lord having accosted all with respect and humility, Sent them away with kind words as they departed to their respective homes.
  22. Taking aside three or four devotees of Vishnu, The Lord held confidential talk.
  23. The Lord said, 'Listen, all my friends, as I narrate The wonders regarding Krishna, that I have seen at different places.
  24. 'No sooner did I enter into Gaya The very first thing that I heard was a sound of great auspiciousness.
  25. 'Thousands of Brahmans were reading aloud the Veda,--'Open your eyes behold Ye the Tirtha of the Feet-wash of Vishnu!'
  26. 'Formerly when Krishna came to Gaya, The Lord washed His Feet as He stopped at this place.
  27. 'For being Whose Feet-wash the Ganges is so great, The truth regarding Whose Feet-wash is known to Shiva by receiving the same on his head--
  28. 'This spot, by the power of the self-same Feet-wash of the Lord, Bears the name of Padodaka Tirtha.'
  29. As the Lord uttered the name of the Tirtha of the Feet-wash His twin lotus Eyes let loose an unrestrained stream of tears.
  30. Till at last the Lord growing extremely uncontrollable, Began to cry a good deal, calling upon the name of Krishna.
  31. The wood-land of flowers was flooded with the current of supreme Love ! The Lord repeatedly cried 'Krishna' amid a storm of sighs.
  32. His whole Frame was covered with horripilation, The Lord could not be calmed but trembled with shivering.
  33. Sriman pundit and the other devotees Witnessed the wonderful weeping of love for Krishna.
  34. The stream of love flowed on all sides of the Eyes : As if Ganges herself manifested her presence.
  35. In their minds all of them mused with wonder. "We have never seen Him in such guise before.
  36. The grace of Sri Krishna has now been His. What Majesty of the Lord might He have beheld on the way?"
  37. The Lord after a short while manifested His external consciousness, And at last thus addressed them all.
  38. The Lord said, 'My friends, go back to your homes to-day. Do not fail to come tomorrow to the place I mention.
  39. 'Meeting you together at the secluded place I will submit to you in privacy all My sorrows.
  40. 'Tomorrow to the house of Suklambar Brahmachari Yourselves and Sadashiva must come early.'
  41. The Lord sent them away after greetings. Lord Biswambhar occupied Himself with His proper Activities.
  42. There was incessant super-imposition of Krishna in the Body of the Lord. He behaved as one utterly averse to the world.
  43. The mother could not understand the conduct of her Sons Yet she felt transported with delight on beholding her Boy.
  44. The Lord wept, crying aloud the Name of Krishna. The mother saw that the courtyard was flooded with tears.
  45. 'Where is Krishna? Where, indeed, is Krishna?' cried the Lord. And as He went on speaking, excessive love grew apace.
  46. The mother could understand nothing, nor the cause of it She besought the protection of Govinda with joined palms.
  47. The Supreme Lord began to manifest Himself. There was rejoicing all over the infinity of worlds!
  48. 'The Lord's auspicious beginning of showering His love,'-- So ran the report; on hearing this the brotherhood of the devotees came thither.
  49. Those Vaishnavas who came to have a sight of the Lord, the Lord greeted them all with kindness:
  50. 'Meet tomorrow at the house of Suklambar; I will submit My sorrows talking to you in seclusion.'
  51. Sriman Pandit was filled with joy. He was highly delighted on beholding love that was most wonderful.
  52. At early dawn after performing His morning duties, taking his basket, He set out with a glad heart for gathering flowers
  53. In the home of Sribas there is a tree of Kunda flower. The Purpose-Tree itself, as it were, manifest in the form of the flowering plant.
  54. Whatever the number of flowers that the Vaishnabas pluck, they can never deplete. The inexhaustible, irreducible flowers bloom there at all time!
  55. Waking at early dawn all the devotees. Met there for gathering the flowers.
  56. All of them- Gadadhar, Gopinath, Ramai, Sribash, Plucked the flowers in the mellowness of Krishna-talk.
  57. Even at such moment Sriman Pandit, making his way thither, Appeared in their midst with a laughing face.
  58. They all asked, 'We find much laughter to-day'. Said Sriman, 'There is of course good reason for it.'
  59. The Bhagabatas said, 'Do speak out'. 'hear my reason', said Sriman Pandit,--
  60. 'Most wonderful story, most impossible,--'Nimai Pandit is become the greatest of Vaishnavas!'
  61. 'He has returned from Gaya with all felicity. On hearing of this I went to greet Him in the afternoon.
  62. 'All His conversation bespoke of the utmost aversion of the world. There was no manifestation of arrogance even for a moment.
  63. 'He began to talk of Krishna in private,--Of the wonders that He had witnessed at the different places.
  64. 'No sooner did He utter the name of the Tirtha of the Holy Lotus-Feet, All the place was filled with His tears.
  65. 'His whole Frame trembled very much, all the hair standing on end. Ejaculating,'Ah, Krishna,' He at once fell down on the ground.
  66. 'There was no sign of animation in any part of His Body as He swooned away. After a while the external vision re-appeared with a startled motion.
  67. 'Till at last, as He began to weep crying 'Krishna', It seemed as if the Goddess Ganges herself appeared in His eyes.
  68. 'By the devotion that I have witnesses in Him There is no longer the belief in my mind that He is a mortal.
  69. 'On regaining external consciousness He only said this, 'Meet together at the house of Suklambar early tomorrow morning.
  70. 'To Yourself, Sadasiva and Murari Pandit I will confess My sorrows'.
  71. 'Most auspicious are these tidings that I have delivered to you; There is certainly reason for believing it in every way.'
  72. Those devotees, on hearing the words of Sriman, Triumphantly shouted the Name of Hari with a great voice.
  73. The magnanimous Sribas was the first to speak, 'May Krishna increase our kindred!'
  74. May our Gotra increase!
  75. They all discoursed about Krishna with joy ; And there arose the auspicious and most entrancing sound.
  76. The Bhagabatas repeated the benediction, 'May it be so'. 'May all persons serve the Feet of Krishna-Chandra'.
  77. Having plucked the flowers in this manner the Bhagabatas departed for the performance of their worships.
  78. Sriman Pandit proceeded to the bank of the Ganges, To the residence of Suklambar Brahmachari.
  79. On hearing these tidings the revered Gadhadhar Hastened to the house of Suklambar:
  80. 'I will listen to the narrative of Krishna that He will relate' :- He remained in hiding in Suklambar's house for this purpose.
  81. Sadasiva, Murari, Sreeman, Suklambar, All the loving followers, gathered together.
  82. At this juncture presently the King of the twice-born, Biswambhar, Made His appearance and mingled in the assembly of the Vaishnavas.
  83. All of them greeted Him with the greatest joy. The Lord did not manifest any external vision.
  84. So soon as the Lord caught the sight of the Bhagabatas He began to recite texts descriptive of devotion.
  85. 'I obtained My Lord ; -Oh, whither did He go ?' With these words the Lord fell down on the ground with the pillar held in embrace.
  86. The column of the room broke under the pressure of the Lord. He fell prone with dishevelled hair crying, 'Where is Krishna?'
  87. No Sooner did the Lord fall down exclaiming 'oh, Krishna' ! Than all the devotees tottered and fell on the ground.
  88. Gadadhar swooned away inside the room ; There was no knowing where one fell in this indiscriminate tumble.
  89. All of them became unconscious by the bliss of the love of Krishna, And the Goddess Jahnavi smiled in amazement!
  90. After a while Biswambhar manifesting external consciousness Began to cry long and piteously, uttering the Name of Krishna:
  91. 'Oh, Krishna! Oh, My Lord! Oh, whither hast Thou gone?' Saying this the Lord fell down on the ground time and again.
  92. The Lord, Darling Son of Sachi, cried for love of Krishna; The Bhagabatas wept aloud surrounding Him on all sides.
  93. There was no end of falls of the holy Form. The Lord knew nothing of this by the pastime of love for Himself.
  94. There arose the concerted sound of the chant, weeping of love: Suklambar's house was filled with loving devotion!
  95. Biswambhar sat up becalmed after a while; Yet the stream of bliss flowed unceasingly.
  96. The Lord said, 'Who is inside the room?' Brahmachari replied, 'It is Your own Gadadhar.'
  97. Gadadhar was weeping with his head bent low .Lord Biswambhar was pleased by the sight
  98. The Lord said, 'Gadadhar, you are truly fortunate by your previous good deeds. From your infancy you have fixed your mind firmly on Krishna.
  99. 'This precious birth of Mine has passed away tasting vanity. I, indeed, obtained the priceless Treasure ; It has left Me by defect of luck,'
  100. Saying this Biswambhar fell down on the bare earth. The Form that is the Object of universal adoration, rolled in the dust!
  101. The external consciousness repeatedly returned,-the Lord fell as often; he beat the ground with His Face and Nose; His Life was preserved by Providence.
  102. He could not open His Eyes for tears of love. His beautiful Mouth could articulate only the Name of Krishna.
  103. Biswambhar wept clasping the necks of all, 'Where is Krishna? -Brothers, tell me quickly.'
  104. The devotees wept on beholding the earnest longing of the lord. No other sound could manifest itself in any one's mouth.
  105. The Lord said, 'Relieve My sorrows; Oh, bring Me the Darling Son of the Prince of the Gopas'!
  106. So saying, heaving great sighs, He cried time and again. He would not bind the tresses of His hair that trailed on the ground.
  107. The whole day passed away like a moment in this bliss. The Lord then took leave of the devotees for a brief interval.
  108. Gadadhar, Sadasiva, Sriman Pandit, Suklambar and the others were all filled with amazement.
  109. All of them were made dumb by the love they had witnessed. By the sight of that which had never before been seen their bodies had no external activity.
  110. All of them joyfully made their way to the community of the Vaishnavas. They narrated to them in every detail all occurrences.
  111. On hearing the good tidings all those great Bhagabatas wept crying, 'Hari, Hari.'
  112. On hearing of this unheard-of love, all were filled with wonder. Some said,--'May be that God is manifest Himself.'
  113. Some said, 'This seems to be a mystery regarding Krishna. There is no doubt of it, know this as certain.'
  114. Some said, 'From association with Iswar Puri He must have beheld some manifestation of Krishna at Gaya.'
  115. In this manner with joy all the devotees Spoke severally in diverse ways.
  116. Jointly they all began to bless Him. 'May the mercy of Krishna prove true by all means'.
  117. All of them began to perform the chant with delight. Some sang, some danced, some wept outright.
  118. In this manner the devotees passed their time in happiness. The Lord remained immersed in His own mellowness.
  119. Evincing a slight manifestation of external consciousness Biswambhar set out for the home of Pandit Gangadas.
  120. The Lord greeted the feet of His teacher, The Guru, rising with a sense of regard embraced Him.
  121. The teacher said, 'Blest, indeed, is Your life, my Dear ; You have effected the deliverance of the whole kin of your father and mother.
  122. 'All Your pupils also know only Yourself. They would not open their books at the bidding of Brahma.
  123. 'You have now come back to the view of us all. Begin to reach your pupils from tomorrow go back to Thy home for this day.'
  124. After making His obeisance to His guru, Biswambhar left the place, Encircled by His pupils like, the Moon amid the stars.
  125. He came on to the homes of Sri Mukunda Sanjaya. Arrived there He took His seat inside the Hall of Chandi.
  126. The joy that manifested itself in Mukunda Sanjaya And his whole family, knew no bounds.
  127. The Lord drew Purushottam Sanjaya into His embrace. He drenched his body with His tears.
  128. The women began to utter the ejaculatory note of triumph. There was the greatest rejoicing in the house of Mukunda.
  129. Bestowing His auspicious glance on all The Supreme Lord came to His Own Home.
  130. On reaching Home the Lord sat at the entrance of the shrine of Vishnu; He bade farewell to His companions with expressions of affection.
  131. None of those who came there to greet Him Could understand the ways of the Lord.

(To be continued)