VOL. III PART XIII
Monday 20th October, 1958
Shri vallava iti barada iti dayapara iti bhaktapriya iti bhava lunthna kobidaiti natha iti nagasayana iti jaggannibasa iti alapinam pratidinam kuru mam Mukunda.
Oh Mukunda my Lord! please do it unto me so that I can become a constant reciter of addressing you thus:— Oh very dear to Laxmi (goddess of beauty and goodluck), endower of benediction, causeless merciful, very dear to devotees, expert in plundering the status quo of repeated birth and death, the real lord who lies on the bed of serpent and the resort of the cosmos.
A devotee of Godhead is he who glorifies the Personality of Godhead by transcendental ecstasy. This ecstasy is a byproduct of profound love for the Supreme Lord which is also attained by the same process of glorification. In this age of quarrel and fight only such glorificatory chanting process, as is recommended here by the king Kulashekhara, is the proper way of self realisation. Diseased persons infected with material attachment and thereby suffering from the pangs of repeated birth and death cannot realise the effect of such spiritual realisation by recitation of glories of the Lord, as much as a patient suffering from the disease of jaundice cannot relish the taste of sugar candy. Patient suffering from jaundice tastes sugar candy as bitter as anything although sugar candy by its very nature is as sweet as anything. Similarly the transcendental Name, Fame, Attributes, Pastimes, Entourage etc. of the Personality of Godhead are sweet to those only who are recovered from the infection of material sufferings in respect of the gross body and subtle mind, in respect of dealings with other living beings, and in respect of our cosmic relations. On the other hand sugar candy is the only medicine for a jaundiced patient. By regular doses of sugar candy treatment one can gradually get relieved from the affection of jaundice and when he is perfectly cured—the same sugar candy becomes as sweet as it is naturally. The whole world is now suffering from the jaundice of material disease and they require the sugar candy treatment of glorifying the Lord.
The mundane people in general, the so-called philosophers and religionists of different sects are in spite of all good will suffering from the threefold miseries of material existence. They are all after a peaceful condition of the world and the panch sheel propaganda is targeted to this end only. The only way of getting out of this entangling environment is transcendental chanting of glories of the Supreme Lord. The Supreme Lord is all spirit Absolute Truth and therefore His Name, Fame etc. are nondifferent from Him. All of them are identical with one another and it is a question of realisation only. By chanting the holy Name of the Lord which are innumerable, one can actually associate himself with the Lord personally. And by such constant personal touch with the Lord, one can get himself spiritually realised which means to become qualified with all the good qualities of Gods. Unless there is individual awakening of the Divine consciousness—there is no use of crying for world peace. Therefore the process of self-realisation, in this fallen age, by chanting the transcendental glories of the Lord is the most suitable procedure. This process is the only process because the people in general of this age are short-lived, slow in understanding the importance of spiritual value, unfortunate in material prosperity and specially prone to be misguided by false leaders. And to crown all the above, they are constantly disturbed in mind by unfavourable situation in life.
The king Kulashekhara, who is an ideal pure devotee of the Lord, shows us the way of offering prayers to the Lord by his own personal realisation. As he is a 'Mahajan' or the man in authority in the line of devotional services, it is our prime duty to follow his footprints in order to achieve to the highest rank of devotional stage.
The first address of the Lord is said that He is very dear to the goddess of beauty and prosperity called by the name "Shree" of whom the Lord is "Vallava" endearment. Therefore the goddess of beauty and prosperity is the consort of the Lord. The goddess is the same as the Lord but she is only the manifestation of His internal potency. By expansion of His internal potency, the Lord enjoys His spiritual paraphernalia. He is not an imperson or voidness in the highest spiritual realisation-as it is conceived by different empiric philosophers with poor fund of knowledge. The actual position is that He is nothing of this material world but yet in His spiritual identity He is not merely a negation of material variegatedness but also He is spiritually the positive enjoyer of everything of which "Shree" or the internal potency is the fountainhead.
The Lord is then addressed as "Baroda" because it is He only who can deliver the substance. By detaching ourselves from His association we are always in the midst of perpetual want and scarcity but as soon as we get into touch with Him, the gradual process of endowment of bliss begins.
The first installment of such endowment is the clearance of the layer of dust accumulated in the heart by material association of lacs and crores of years. As soon as, however, the dust is brushed aside the clear mirror of heart reflects the presence of the Lord and as soon as we can see Him we are automatically freed from the bondage of all sorts of aspirations frustrations the two primary and principles of material existence. We do aspire for what we have not and we lament for things in frustration. A liberated soul has nothing to do with such material aspiration or frustration. He is concerned with spiritual business. Following this endowment of spiritual bliss, full knowledge, full life and full satisfaction come in order covering the total existence of perpetual want.
The Lord is then addressed as Dayapara or the compassionate. Actually there is nobody else who can become so causelessly merciful friend of us, except the Lord. He is called the friend of the needy. Unfortunately we seek our friendship in the flesh and blood without knowing a spiritual spark of the Lord cannot be happy in non-spiritual flesh and blood. A needy man cannot help another needy fellow. No mundane man thinks himself complete in every respect. Everybody is a needy fellow. Even the greatest of all rich men thinks himself needy because he is perpetually in search after spiritual bliss which is a missing clue. This missing clue is found out in the complete spiritual Whole the Lord of one's heart. Everything is evaluated as zero without the Lord. The Lord is the positive digit with which zero added the number becomes multiplied by ten. (To be Continued)
There are as many spiritual sparks or living beings as there are atoms in the matter. There is now great research work current in the atomic energy but when science will reach its ultimate Perfection it will have to deal with spiritual atomic sparks as to how they are working both in contact with matter and also without such contact. The spiritual sparks are estimated to be as small as one ten thousandth part of the uppermost point of a hair. These sparks are floating in the material world along with the material atoms and contacting material bodies beginning from the microscopic germs to the highest living being like the elephants and gorillas in the land and whale fishes in the sea or gigantic birds in the air. In the Vedic scriptures we have a description of another fish which is called "TIMINGAL." It can swallow up the biggest whale without any difficulty. And besides this planet there are other innumerable planets scattered all over the universe where there are many other living beings both animal and human being of which we have very little knowledge. On the whole there are eighty-four lacs species of living beings and within all of them the same spiritual spark is the vital force, which moves all such different dimensional bodies in different planets.
These spiritual sparks are so many fragmental molecules of the supreme spirit whole and they are compared with the molecules of the sun rays. The sun may be compared with the whole spirit and the sun rays may be compared with the spiritual sparks. The sun rays are covering the whole planetary system and within the rays of the sun there are hundred and thousands of planets revolving in their fixed up orbits in outer space by the law of nature. Similarly within the spiritual rays of the supreme spiritual whole, there are innumerable spiritual planets also called by the name of Vaikunthas floating in the spiritual sky which is apart and different in constitution from this sky. That sky is known as the parabyoma and the material planets within the innumerable universes are called different Lokas. Exactly like the material planets made of the material atoms, there are innumerable spiritual planets composed of the spiritual atoms. The spiritual sparks or atoms in combination with the material atoms have relative bodies but in the spiritual spheres the living entities are not in contact with the material atoms and as such there in the spiritual world everything is Absolute. There is no difference between the body and the soul as in the material world there is difference between the body and the soul.
The all spirit Supreme Lord who has no difference in between the body, soul and mind i.e. Absolute is the centre of all activities and who is the origin of everything that exists, is compared with the fire. The fire is competent to expand its heat and disseminate its glare all round. And besides the above two energies of the fire there are the small fragments and sparks of the fire. Similarly the Supreme Lord who is compared with the sun or the fire is distributing His different energies like that of the heat of the fire or the light of the fire and in spite of eternally distributing such energy, the Supreme Lord is inexhaustible and eternally the same omnipotent. The living entities who are just like the sparks of the fire are also inexhaustible and endowed with eternal energy exactly like the original fire and therefore the living entities are qualitatively equal with the Lord but not in quantity. The living entities are wandering throughout the whole material and spiritual universes as above mentioned according to its free will which is also a part of his constitution but he is not happy so long as he is away from the Lord. The sparks of the fire can remain illuminated along with the fire only and not without it. As long as the sparks are away from the original fire, the illuminating quality of the spark becomes extinguished. As such there are some living beings who are away from the spiritual sky and are in now contact with the material sky and thus have obtained material bodies to enjoy matter in different varieties of material universes. They are after the eternal enjoyment which they have missed since their separation from the spiritual world. The spiritual sky is the impersonal Brahman which is the glowing effulgence of the Supreme Lord.
Out of many many such wandering living entities someone is favoured with the information of their real position. The living being forgetful of its spiritual identity wrongly considers himself as one of the Product of the material energy and thus he remains in darkness till he develops a spiritual enlightenment by some chance. This chance is created imperceptibly by the association of transcendental persons who are kind enough to travel all over the world for the benefit of the fallen living being who are hovering in the material plane without any information of the spiritual world.
A living being who gets this ultimate information for solution of the problems of struggle for existence is called a fortunate person. This fortune is gradually accumulated by the acts of sacrifice, charity and austerity. But in spite of all such endeavours if the energetic living being does not come in contact with some pure devotee of the Lord, he cannot get the seed of spiritual activity. Good consciousness for making sacrifice, charity and austerity is generally there in every living being but for want of good association such spirit of sacrifice, charity and austerity is misused for the purposes which are detrimental to his spiritual interest. Some time great sacrifice is made in the name of nationalism, social work and altruistic work without knowing that none of them will help one in the matter of spiritual realisation which is absolutely required goal for a living being for his liberation from material bondage. To improve the material condition of living being for the time being is no solution for the perpetual struggle for existence. The acts of sacrifice, charity and austerity are performed by different persons for different purposes by the living entities under the delusion of the material energy.
There is a class of materialists who think that the living entity is the last word in the spiritual world. They deny the existence of another Supreme Personality of Godhead and identifies the infinitesimal living being with the Infinite Whole. This is due to imperfectness of knowledge. Empiric philosophers who realise spiritual consciousness are sometimes misled in this way from the devotional path. The Bhagwat Geeta therefore directs that such empiric philosophers can realise Vasudeva or the Supreme Personality of Godhead, who is omnipresent by His superior energy everywhere, after many many births.
Chaturvidha bhajante mum sukritino'arjuna Arto jijnasuratharthi jnani cha bharashava
Tesham jnani nityayukta ecabhaktirbishisyate Priohi jnano-tyarthamaham sa cha mam priya.
Udara sarba ebate jnanitatmaiva me matam, Asthita sahiyuktatma mamebanuttama gatim.
Bahunam jannamante jnanban mam prapadyate vasudeva sarbamiti sa mahatma sudurlava. (Bg. 7.16-19)
The living entities in their material conception of life are so many imitation lords who desire to lord it over the material nature. The Supreme Lord is different from the living beings with limited potency. Had they been the same supreme personalities they would not have been under the laws of material nature in the form of threefold miseries. Foolish living entities forget that they are under the stringent laws of material nature. The foolish persons of the lowest rank try to conquer over the material nature by material science in different ways and the same class of men only frustrated in their material endeavours declared that material world is false and spirit is the reality. They desire to make spiritual suicide out of despair only as sometimes foolish person commit material suicide by destroying the body. This theory of being one with the supreme is a product of poor fund of knowledge and such misleading persons may do well if they try to keep their original identity of being parts and parcel of the Supreme and thus engage them in the devotional service of the Lord as it is the duty of all parts and parcels.
As above mentioned the living entities who have been engaged in the material bodies are as numberless as the material atoms but the Supreme Lord is one without a second. God is one and the living entities are numberless that is the verdict of all revealed scriptures. By actual experience it is seen that all such living entities are subjected to the stringent laws of Nature. One should ponder over this as to how the Supreme one can become subjected to laws of nature. If the Supreme one becomes subjected to laws of Nature then the nature becomes Supreme because she can control even the supreme. But the supreme being becoming one without a second, either the nature must be supreme or the Lord. If the nature is supreme there is no meaning of endeavouring for liberation from the clutches of material nature because she cannot be overcome. The real fact is that the material nature by strength is superior to the living being so long the living being is in illusion and tries to exploit the resources of the material nature, he remains under the police action of the material nature and when he is frustrated in his attempt to enjoy material nature, the living being contemplates of becoming freed from the clutches of the very powerful material nature. The position is one of oscillation of the clock pendulum from one side to another without any rest. This oscillating position of the living being is due to his gross ignorance of knowledge in the matter of his constitutional stand.
One should know therefore definitely that the living entities are not one homogeneous or heterogeneous amalgamation of a spiritual lump as it is imagined by philosophers without sufficient fund of knowledge; but they (the living being) are different individual beings each and every one being separate from another. They are at present in different species of life generally classified under the name of movable and immovables. Amongst movables some of them are moving on the land, others in the water and some of them on the sky. All of them are the same living entities encaged in different embodiment of the material nature according to each and every one's fruitive result of actions. Such living entities are called conditioned souls because they have been conditioned by the stringent laws of material nature or in other words they have been controlled by the police action of the External energy of the Supreme Lord.
Out of these innumerable conditioned souls embodied in different types of material bodies in water, land and the sky, the human beings are very few. The human being is the developed consciousness of the living beings conditioned in the material bodies and therefore they are naturally expected to study the problems of living conditions popularly known as 'hard struggle for life.' This problem of life is possible to be solved by the scriptural knowledge of transcendence recorded in the Vedas or other similar literatures equally important like that of the Vedic literatures. Such Vedic literatures are made in record by self realised liberated souls and they are absolute. They are meant to revive spiritual consciousness of the conditioned souls entangled in the actions and reactions of the material world. But there are many so-called human beings who are no better than the lower animals because they have no interest in any other matter than the material necessities of life. Such materialistic men are differently classed in terms of developing the spiritual consciousness and the best class of men are those who have taken to the studies of the Vedic literatures containing transcendental knowledge. This stage of life is classified under different names of sectional religiosities, but most of them profess only under some particulars section of religiosity but actually they are as good as the animals because they have no other concern in life than to fulfill the desires of the senses to the best capacities. And out of the men who actually follow the instruction of the scriptures mostly they are attracted by the fruitful seemingly material good work which results in the fulfillment of sense gratification. Persons who profess a particular section of religion without any deep adherence of faith commit all sorts of mischievous acts which are forbidden in such transcendental literatures. These men are called impious men of the society and out of the pious men only the people are mostly attracted by fruitive action of good work recommended in the Vedas of different countries. These pious acts of the better class of men are also specified for better position of living condition which again is meant for better cultivation of spiritual knowledge. If a man is born in the family of materially well to do person, he should know it that he has been offered a better chance of living conditions for developing his lost spiritual consciousness and not for increasing the paraphernalia of sense gratification. Unfortunately these well placed men, specially in these days of Kaliyuga, the age of quarrel and fight, practically all of them are mostly misguided by circumstances and thus such men spoil the chance of better condition of life for another term of animal life. The class of men who knows these subtle laws of nature is called the learned philosophers. These learned philosophers do not indulge in the matter of self gratification like the animals but they try to elevate the spiritual position or self realisation making a restricted use of the senses necessary to live on under different methods, call it by any name. Such learned philosophers gradually, by dint of discussing the actual problems of life, become liberated persons for being situated in the mode of goodness of material nature. But even in this stage of philosophical conditions of the living being some of them are again attracted by the altruistic services and thus again fall down in the activities of material nature and only a few of them are able to come out successful as the liberated persons or persons who have no attraction for material enjoyment good or bad. These persons relieved from the clutches of material enjoyment but without any definite position of spiritual life are called the liberated persons.
Out of these liberated persons only who have no attraction for anything material in the shape of gain, adoration and reputation etc., can become a devotee of the Lord. The liberated persons are also at times attracted by material gain, adoration and reputation etc. but a devotee is not only not attracted by all these material enjoyments but also they are not attracted even by the dream of liberation from material bereavement.
Thus the devotee of the Lord is the only person who has completely discarded all sorts of material desires. To get rid from all sorts of material desires does not mean to stop the function of desiring as it is conceived by the empiric philosophers, but to become a desireless person means not to desire anything material but to desire for transcendental engagements only.
The living being is the eternal active force and it is not possible to make him non-active even in the liberated stage. The liberated stage means to become freed from the material diseases and to become freed from material diseases does not mean spiritual death. In the healthy stage of spiritual life the liberated person has no other desire than to serve the Supreme Lord while in the conditioned life of material existence the non-liberated person desires for sense gratifications. The ordinary class of fruitive workers who want to accrue good results of all activities for sense enjoyment are called the gross enjoyers. Persons who are disgusted with material enjoyment by some way or other decry the material enjoyment out of frustrations and desires for liberation. And persons who are engaged in the search of mystic powers for material enjoyment all of them are subtle enjoyers only and therefore they are not desireless. The devotee is the only person who can be called a desireless person because he has no attraction either for liberation or for perfection in the mysticism of subtle powers of the body and the mind.
The Srimad Bhagwat confirms this statement of fact in the 6th canto 14th chapter 4th sloka as follows:—
"Oh the great sage, it is very difficult to find out a really self satisfied devotee of Narayana the Personality of Godhead out of crores of liberated persons from material bondage and those who have achieved perfection in the mystic powers. If anyone, therefore, desires liberation from the darkness of material atmosphere, he can have that by culture of metaphysical knowledge and if anyone desires for material enjoyment he can have that by performances of sacrifices."(To be continued)
In the Srimad Bhagbatam description of the Supreme Truth is given as follows:—
This realisation of the Supreme Truth was achieved by Shri Vyasdeva by the initiation of Shri Narada when Shri Vyasdeva was unable to achieve perfect satisfaction even after His compilation of many many scriptures like the Vedas, Puranas, Vedanta histories like the Mahabharata etc. When He was not so satisfied, Shri Narada, who was His spiritual master, advised Him to narrate the transcendental Absolute Personality of Godhead, His Name, Fame, Qualities, and Pastimes, which are identical with the Absolute Truth.
As such Shrila Vyasdeva then sat on His sanctified seat at Shamyapras near Vadrikashram on the Himalyas and saw in meditation by His spiritualised vision the Supreme Lord and His illusory energy called by the name of Maya who keeps all conditioned living beings captivated by her three qualities. By such transcendental realisation only Vyasdeva compiled 'Srimad Bhagbatam' and in the beginning of that transcendental narration, He offers His obeisances to the Supreme Truth Who is the Parama or the transcendence. The Supreme Lord is described as the Swarat or the complete in Himself. He is not like so many mundane lords who are all dependant on one another and are conditioned by the laws of Nature. He is realised by one who has achieved success in the Gayatri Mantra chanted by the intelligent class of men (the Brahmins). The word Dheemahi is particularly used here for this purpose.
The Supreme Truth is described here as sentient person. His cognition, emotions and volitions are pre-existent prior to the creation of cosmos because he initiated the primeval teacher 'Brahma' who was enlightened by Him only prior to the cosmic creation. The Supreme Lord's knowledge is therefore different from that of the mundane scholars and the technical name of this transcendental knowledge is called Sambid, energy described in the Vishnu Puranam. Sambid, Sandhini and Ahladini are three different manifestation of the internal potency which is described in the Bhagwat Geeta as Atma Maya or the internal potency. This Atma Maya is different from the Gunamoyee Maya or the external potency of three modes. Atma Maya is also called the Para Prakriti which is distinct from the Apara Prakriti or the inert matter.
In the Atma Maya which is distinct from the material Nature, there is no scope for illusion. In the material nature there is illusion like the mirage in the desert. There is the illusion of accepting a rope for the snake or water as the glass and vice versa. The creation of the Atma Maya is the Absolute world where nothing is different from nothing or everything is nondifferent from everything. In that region the rope and snake are the same thing and therefore there is no illusion at all.
The Absolute world is the source of the material world or the relative world and as such the relative world is a perverted reflection of the Absolute world. In the perverted reflection of the material world, everything is created, maintained and lastly destroyed in the long run but in the Absolute world nothing is created or destroyed but everything is unborn, beginningless and eternally existent. The Supreme Truth has therefore three different energies primarily namely (1) the internal potency, (2) marginal potency and (3) the external potency.
Where there is no illusion of the rope and the snake is the place of the internal potency. And where there is such illusion of that of the mirage of the desert is the creation of the external potency. And the living entities who are either controlled by the internal or the external potency of the Lord is called the marginal potency. All these potencies are different energies of the Supreme Lord as light and heat is to the fire. These potencies are therefore emanations from the Absolute Truth who is the person controller or master of all mystic powers displayed under different headings of energies. The Personality of Godhead is therefore called as Swarat and Parama or the self-sufficient Supreme. When the supreme personality therefore descends by His Atma Maya, He does not become as one of the so many conditioned persons, neither He is different from His Personal Form as it is in the case with the living entities. It is wrong therefore to compare the Personality of Godhead with ordinary living beings or artificially elevate a living being to the level of the Supreme Person. The Supreme Person's being non-affected by external potential different modes is described as follows:— (Bhag. 11.38).
Etad Ishanam Ishasyaprakritishthopi Tadguni
Specially of the Personality of Godhead is that He is never under the condition of the material nature. And in the same way a living entity who is spiritually enlightened by the grace of the Lord is also never attracted by the modes of nature although such living being is within the jurisdiction of the material energy.
But it happens so that a neophyte spiritually inclined person is sometimes deluded by the external energy and considers the Personality of Godhead as one of the conditioned souls who are embodied by the conditions of the material nature.
One mendicant Shri Madan Mohan Brahmachary met Dr. S. Radhakrishnan the great Indian Philosopher and Vice President of India. He was very kind to make a presentation of his book 'The Bhagwat Gita' to the above Brahmachary. The Brahmachary read the above book but he was not satisfied by it because, although the book is very scholarly edited, there are so many incongruencies for lack of transcendental realisation which definitely proves the statement of Srimad Bhagbatam as even the gods are bewildered in the Supreme Person. Gods like Brahma, Shiva, Indra etc. are also deluded sometimes by the Supreme Illusory Potency.
The Brahmachary, however, who met Dr. Radhakrishnan was sorry to find out such delusion of a scholar like Dr. Radhakrishnan, especially when he read on page 254 of the book (the Bhagwat Gita of Dr. Radhakrishnan) a deluded explanation of the sloka No. 34 Ch. ix Bg.
The exact words mentioned therein are as follows:—
"It is not the personal Krishna to whom we have to give ourselves up utterly but the unborn, beginningless, eternal who speaks through (Krishna)." (To be continued)
The Hindustan Times of India disclosed a news from London d/- 23-9-58 as follows
London, Sept. 23—The Commonwealth of World Citizens yesterday announced that "the first world-wide parliamentary general election in the history of mankind" will take place on Friday.
Voting for candidates will be by postal ballot among the something less than 1,000 "world citizens" in 42 countries.
The Commonwealth of World Citizens, proclaimed in being at Cardiff in 1956, exists "to exhibit a demonstration of world unity," its founder, British author and historian Dr. Hugh Schonfield states.
Candidates include a former Italian Senator, Dr. Mary Tibaldi Chiesa, of Milan, and an advocate of the Supreme Court of India, Dr. Sanjib Chaudhuri, of Calcutta.
The elected deputies will hold their first session as a parliament in Vienna in May, 1959.
Candidates are forbidden to campaign for election, and voters choose from a list of names with qualifications.—Reuter.
In response to this we beg to suggest to the public an ideal of universal citizen's forum for consideration and reaction.
1. One state. 2. One language. 3. One religion. 4. One unit. 5. One goal. 6. One proprietor. 7. One culture. 8. One philosophy. 9. One standard. 10. One economy.
1. One state means that the whole world shall be controlled by one government. The experiment in India shall begin with unification of Indian states. Different provinces may exist as it is now but the government shall be one; there shall be no more existence of the state governments incurring unnecessary expenses for management.
2. One language for the world government shall be selected preferably English the most popular language of the world. In India the one language problem shall be solved by accepting Hindi in Sanskritised form and grammar gradually. It shall have nothing to do with the present Hindi grammar, which has no basic principle.
An authorised grammar on the basis of Sanskrit root shall be prepared and that shall be taught all over India. The spoken language may remain as it is current in the provinces but the written language shall be Sanskritised Hindi with Devanagri script.
Sanskritised Hindi means to learn Sanskrit through a common popular language so much so that through the Sanskritised Hindi grammar, Sanskrit language will be the ultimate goal of linguistic problem. English will continue to remain with the ideal of world state in future. So in India Sanskritised Hindi and English shall be compulsory subjects while original Sanskrit and the provincial language shall play the additional part.
3. One religion means one God and one scripture namely the Bhagwat Geeta. One God means the All Attractive Personality of Godhead Krishna in His Absolute form. The word Krishna is identical with the word God. Because 'Krishna' means that which attracts or that which negativises the threefold miseries of repetition of birth and death. Life is eternal and the aim of life therefore should be to make it free from all troubles of materially living conditions. The word Krishna aims this Perfection of life and the word God means the same thing because the idea of God worship means to attain a perfection of life.
Every religionist accepts the idea of God whether personal or impersonal. God is both at one and the same time. Krishna is in everywhere in His impersonal feature but in His personality He is present in his transcendental abode by His personal feature. That makes a complete God.
The Bhagwad Geeta claims every living being including the animals and other beings in all species of life—as the sons of Godhead. Therefore the idea of universal brotherhood is mentioned in the only scripture of the world—the Bhagwad Geeta. This book of knowledge shall be the subject matter of propagation.
4. One unit means the diverse people of the states shall work only for the welfare of the state and not for individual benefit. There may be diversity of functions by different divisions of activities but aim of such activities shall be one means welfare of the state. As such there shall be four classes of men.
(A) The intelligent class of men with full knowledge of human necessities, as confirmed by previous sages.
(B) The statesmen class of men with full training of management about needs of all living being under the guidance of the intelligent class.
(C) The productive class of men namely, the agriculturists, the industrialists and the trading class of men—shall be controlled by the managing statesmen.
(D) The labouring class of men shall render services only to the above upper class of men.
All the above classes shall be qualified by personal abilities without any reference to the origin of birth.
All the different divisions of classes are equally important as much as any part of the whole body is equally important for different services. The head and the leg of the body are equally important in relation with bodily functions and yet head is the most important part of the body to guide the whole bodily actions. The whole idea is to accept the theory of unity in diverse actions.
5. One goal means the activities of the people should be guided with reference to their eternal life. They should be made happy not only in this life but also in the next. Foolish people do not know this continuity of life like the foolish children are careless about their future prospect. The parents guide the foolish children and similarly the state shall guide the foolish people who have no knowledge of future life. There are two goals of life namely (1) fulfillment of immediate needs and (2) fulfillment of prime needs. Immediate needs are aimed at satisfaction of the senses and mind but prime need is the upliftment of the spirit soul.
People should be given all chances not only for fulfilling the present needs of the senses in a controlled manner but also to fulfill the needs of ultimate goal namely the spiritual upliftment.
6. One proprietor means that there shall be no individual proprietor of any property of the state. The state shall be the owner of all properties and citizens shall be the servitors only for the complete welfare. The idea is something like the joint family system in which no individual person is considered to be the proprietor and everyone does his bit of work for the total welfare and equal share of the benefit. The symbolic representative of proprietorship shall be dedicated to the Personality of Godhead in all different units of the state and every living being including the animals etc., shall have the right to live and prosper individually according to the laws. Nobody shall be absolutely free and yet freedom of action will be given to everyone. Everyone shall be the servant of the state and the state shall look after the citizens in complete harmony.
7. One culture means that the state shall encourage in every way to the development of spiritual culture. Every living being is a spiritual spark covered by the material body. So there is no difference between the learned and the fool, so far spiritual identity is concerned. The learned shall try to uplift the position of the fool by love and affection and shall not look down upon any living being. That shall be the cultural propaganda of the universal citizens forum.
(To be continued)