by Śrīla Bhaktivinode Thakur
by Srila Bhaktivinode Thakur
This important figure in the field of devotional service appeared in India in 1838, and with the help of his son, Sri Srimad Bhakti Siddhanta Saraswati Goswami, rejuvenated the Hare Krishna Movement begun nearly 400 years earlier by Lord Chaitanya. It was Srila Bhaktivinode who first urged that this message be preached to the Western world, and he was the first true devotee to write in English on the subject of Vedic religion. The article published here was written in 1896, and the lucidity and simple force of the great Thakur's presentation go far to show us the transcendental timeliness of his mission.
Lord Chaitanya Mahaprabhu-properly known as the "Avatari," or Source of all incarnations of God-appeared in India in 1486 A.D. In a previous issue (no. 20), we published a brief sketch of His life and activities in initiating the Hare Krishna Movement, in chanting and dancing to the Lord's Names. In the present article, we examine the precepts of this sublime Apostle of Love of Krishna, as they come to us from one of the great saints in Chaitanya's line of disciplic succession.
Lord Chaitanya teaches us in the first place that the rational attributes of men are not capable of approaching the divine sphere of spirit. "Jukti," as He styles reason, is quite incompetent in such a matter. "Ruchi," as He styles the religious sentiment in man, even in very small quantity has the power to comprehend it. It is inspiration which can alone give light to spiritual matters. Inspirations coming down from heaven through purified blessed souls have exhibited themselves in the form of the Vedas. The Vedas, together with their explanatory notes, the Puranas, are therefore the only evidence in matters of spirit, and are eternal in nature.
Vedic truths should, then, be accepted as the only truths in higher matters. Reason, while sincerely helping inspired truth, may be accepted as auxiliary evidence. The Vedas teach us, according to Chaitanya, nine principal doctrines, which are:
1) Hari, the Almighty, is one without a second.
2) He is always vested with infinite power.
3) He is the ocean of Rasa [the transcendental bliss which forms the essence of any relationship].
4) The soul is His "Vibhinnangsha," or separated part.
5) Certain souls are engrossed by "Prakriti," His illusory energy.
6) Certain souls are released from the grasp of Prakriti.
7) All spiritual and material phenomena are "Vedavedprakash" of Hari, the Almighty [simultaneously one and different with the Lord].
8. Bhakti, devotional service, is the only means of attaining the final object of spiritual existence.
9) "Prem," pure love in Krishna, is alone the final object of spiritual existence.
2) He is always vested with infinite power.
3) He is the ocean of Rasa [the transcendental bliss which forms the essence of any relationship].
4) The soul is His "Vibhinnangsha," or separated part.
5) Certain souls are engrossed by "Prakriti," His illusory energy.
6) Certain souls are released from the grasp of Prakriti.
7) All spiritual and material phenomena are "Vedavedprakash" of Hari, the Almighty [simultaneously one and different with the Lord].
8. Bhakti, devotional service, is the only means of attaining the final object of spiritual existence.
9) "Prem," pure love in Krishna, is alone the final object of spiritual existence.
We must explain these points one by one:
1. Hari the Supreme Being is one without a second. In Aryan theology the creative principle of the Deity is personified in Brahma, and the destructive principle in Shiva. Indra is the head of some lower elements, in terms of administration. Hence, they are not the Almighty Himself, but are different representations of different attributes. They have obtained their powers from an original Fountainhead. Hence, they are subordinate beings in the service of Hari or Bhagavan, the Personality of Godhead.
Then again there are three distinct philosophical ideas of the Deity, i.e., (i) the idea of the negative Brahman of the pantheistic school, (ii) the idea of a universal soul, "Paramatman," of the yoga school, and (iii) the idea of a personal Deity with all His majesty, might, glory, beauty, wisdom and supremacy combined in His Person.
The ideas of Brahman and Paramatman are included in the idea of Bhagavan. Spiritually, therefore, Bhagavan is Hari, the Supreme Being. Human ideas are either mental or spiritual. The mental idea is defective as it has relation to the created principles of matter. The spiritual idea is certainly the nearest approach to the Supreme Being.
Then again, the spiritual idea of Bhagavan is of two sorts. In one sort, the person of the Deity is overpowered by His own majesty, and in the other, His personal beauty overpowers all His majesty. The first idea is represented in the great Narayana of Vaikuntha, Who is the Lord of Lords and God of Gods. The second is represented in the all-beautiful Krishna with Radhika, who is the representative of His "Hladini," or superior ecstatic energy. Krishna appears as man amongst men, and is again generally accepted as God above Gods. Krishna attracts, loves and produces ecstasy in all souls. His person and personal attachments are all purely spiritual and have no relation to the material world. The material senses of man cannot approach Him. It is the spirit in man which can see Him directly and commune with Him.
The soul, fettered in matter, has from its own degradation lost its right to see Krishna and His spiritual "Lila" [pastimes] in the spiritual world, but Krishna out of His Own Supreme Power and prerogative may appear with all His Vrindaban Lila before the eyes of all men. The rational man can hardly conceive of or believe in Krishna and His Lila. As his spiritual essence improves, however, he sees and loves Him with all his heart.
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