,sree ,krishna the ,lord of ,love - ,,sree ,,krishna ,,the ,,lord ,,of ,,love ,,part ,i4 - ,,preface - ,,introductory4 - ,,section ,i4 ,,the ,,concrete ,,and ,,abstract ,,god4 - ,,section ,,ii4 ,,the ,,science ,,of ,,creation4 - ,,section ,,iii4 ,,the ,,steps ,,of ,,creation4 - ,,section ,,iv4 ,,the ,,cyclic ,,motion ,,of ,,changes4 - ,,section ,v4 ,,the ,,golden ,,age4 - ,,section ,,vi4 ,,the ,,silver ,,age4 - ,,section ,,vii4 ,,the ,,caste ,,system4 - ,,section ,,viii4 ,,the ,,four ,,stages ,,of ,,life4 - ,,section ,,ix4 ,,the ,,copper ,,age4 - ,,section ,x4 ,,the ,,iron ,,age4 - ,,section ,,xi4 ,,manwantara ,,or ,,the ,,deluge4 - ,,section ,,xii4 ,,the ,,kalpa ,,cycle4 - ,,section ,,xiii4 ,,natural ,,dissolution4 - ,,section ,,xiv4 ,,modern ,,scientific ,,testimony4 - ,,section ,,xv4 ,,science ,,upholds ,,shastras4 - ,,section ,,xvi4 ,,physical ,,and ,,astral ,,bodies4 - ,,section ,,xvii4 ,,karma4 - ,,section ,,xviii4 ,,reincarnation4 - ,,section ,,xix4 ,,how ,,to ,,destroy ,,karma4 - ,,section ,,xx4 ,,the ,,atom',s ,,return ,,journey4 - ,,section ,,xxi4 ,,yoga4 - ,,section ,,xxii4 ,,bhakti ,,yoga4 - ,,section ,,xxiii4 ,,vaishnav1 ,,christian ,,of ,,christians4 - ,,section ,,xxiv4 ,,krishna ,,leela4 - ,,sree ,,krishna ,,the ,,lord ,,of ,,love ,,part ,,ii4 - ,,proem4 - ,,chapter ,i4 - ,,chapter ,,ii4 - ,,chapter ,,iii4 - ,,chapter ,,iv4 - ,,chapter ,v4 - ,,chapter ,,vi4 - ,,chapter ,,vii4 - ,,chapter ,,viii4 - ,,chapter ,,ix4 - ,,chapter ,x4 - ,,chapter ,,xi4 - ,,chapter ,,xii4 - ,,chapter ,,xiii4 - ,,chapter ,,xiv4 - ,,chapter ,,xv4 - ,,chapter ,,xvi4 - ,,chapter ,,xvii4 - ,,chapter ,,xviii4 - ,,chapter ,,xix4 - ,,chapter ,,xx4 - ,,chapter ,,xxi4 - ,,chapter ,,xxii4 - ,,chapter ,,xxiii4 - ,,chapter ,,xxiv4 - ,,chapter ,,xxv4 - ,,chapter ,,xxvi4 - ,,chapter ,,xxvii4 - ,,chapter ,,xxviii4 - ,,chapter ,,xxix4 - ,,chapter ,,xxx4 - ,,chapter ,,xxxi4 - ,,chapter ,,xxxii4 - ,,chapter ,,xxxiii4 - ,messages and ,revelations from ,sree ,krishna - ,,messages ,,and ,,revelations ,,from ,,sree ,,krishna - ,a ,,holy ,,man',s ,,prayer4 - ,a ,,soul ,,and ,,its ,,beloved4 - ,,the ,,fair ,,one ,,and ,,her ,,soul4 ,transcriber's ,note ,this book was transcribed from scans of the original found at the ,internet ,archive4 ,the page scans were done by ,google4 ,the original book used accents 77 but ,i have replaced these with macrons 77 as this would be considered a more correct way to spell the names in question4 ,variant spellings in the text have been left alone4 ,,sree ,,krishna ,,the ,,lord ,,of ,,love ,,part ,i4 ,,sree ,,krishna ,,the ,,lord ,,of ,,love ,,by ,bb ,premnand ,bhrati ,,published ,,by ,the ,krishna ,samj ,,new ,,york ,copyright #aijd ,,by ,b,b ,,prem,,nand ,,bh,,rati ,total number of pages #fej ,s4 ,l4 ,,parsons ,,co41 ,,printers1 ,,new ,,york ,to ,,brahm,,nand ,,bh,,rati ,,my ,,gooroo ,to ,whom ,my ,soul ,mind and ,body ,,are ,,irrevocably ,,sold ,in ,payment of ,,the ,,grace ,,of ,,his ,,illumination ,,which ,,lighted ,,my ,,path ,,to ,,the ,,lotus ,,feet ,,of ,,krishna ,,my ,,beloved ,,preface ,i beg to present this my humble work to the ,english reader4 ,it is the history of the ,universe from its birth to its dissolution4 ,i have explained the science of creation1 its making and its mechanism4 ,in doing so ,i have drawn my information from the recorded facts in the ,sacred ,books of the ,root-,race of mankind4 ,some facts and explanations are herein furnished for the first time in any modern language4 ,this book embodies true ,hinduism4 ,if read with an open mind1 it will serve the reader with illumination and solve many a riddle of life1 untie many a tangle of thought4 ,i have spoken throughout from out of the depths of the ages4 ,i have thought absolutely in ,sanscrit and expressed myself in ,english1 an imperfect medium for expressing ,sanscrit1 ideas4 ,my object has been to impress my readers with the substance of ,hindoo thought in all its purity4 ,this has not been done before even by ,hindoo writers on ,hindoo religion and philosophy4 ,they have cared to humor the ,western readers1 by putting in a mixture of ,western thought and dressing it up in ,western ways of expression4 ,i have not done so1 because ,i know that in reading an ,eastern book the ,western mind wants purely ,eastern thought in pure ,eastern dress4 ,this will afford all soul-hungry readers with enough healthy food and drink4 ,the first part of the book contains the food1 the ,kernel of the ,soul-cocoanut2 the second part1 its ,sweet ,milk4 ,the third part is from ,krishna ,himself4 ,it is the purest ,nectar of ,spiritual ,love4 ,let the reader open his heart to it1 and ,i am sure it will fill it with ecstasy4 ,the soulful reader will thrill with the joyous vibrations of every sentence of the ,messages and ,revelations4 ,the belief that our life begins with the birth of this physical body and ends with its death is the worst superstition1 because it is the worst obstacle in the way of our soul's unfoldment4 ,this life has sprung from ,eternity2 it draws its breath in ,eternity1 and is finally absorbed by ,eternity which is ,absolute ,love4 ,to know that we1 human beings1 were never blessed with greater powers than we possess in this age is the saddest of mistakes4 ,to believe that we were once as great and powerful as divine beings and that we can recover that greatness and those powers1 is to believe in the actual potentialities of the human mind4 ,this life can be made one long ecstatic song2 this life can1 if we take the trouble to make it1 be made the source of joy to ourselves as well as to all around us forever and ever2 it can even attain to the ,essence of ,godhood1 from which it has sprung1 by developing uninterrupted ,god-,consciousness4 ,we all are idolators4 ,some of us worship idols of ,divinity1 others worship idols of ,matter4 ,some of us worship the ,spirit through suggestive signs and symbols1 others worship ,flesh1 mere forms of animated flesh4 ,since our mind wants idols for worship1 just as our body wants food for sustenance1 let us all worship idols of ,spirit in ,form4 ,through its concrete ,form-,centre we can enter into the ,abstract ,spirit of ,love--,love which is our one object and goal in life4 ,this ,love is ,krishna and the universe and we1 its parts1 are the materialized manifestation of that ,love4 ,,prem,,nand ,,bh,,rati4 ,the ,alpine1 #ee ,west #cc;d ,street1 ,new ,york1 ,july #g1 #aijd4 ,,introductory4 ,,life',s ,,source ,,and ,,search4 ,beloved6 ,i wish to call you my beloved1 whoever you are who have taken up this my love-message to read1 for you are the beloved of my ,beloved--,krishna4 ,i may not know you1 nor you me1 and yet we have been together times without number3 yet we have loved each other with the truest1 the purest1 the sweetest love again and again1 when we lived in ,love1 when we had our being in the ,ocean of ,love1 when we were awake in the consciousness of the ,one ,essence which ever pervades us all--,love4 ,beloved6 ,that state1 that realm1 in which we lived and knew and loved each other1 we have forgotten1 and this forgetfulness is the cause of our separateness1 our non-recognition1 our want of sympathy1 our troubles and quarrels4 ,going into the depth of ,silence--,silence within and without us--,i have discovered its ,secret which is also the ,secret of our forgotten ,love-,existence4 ,and this my message to you is the revelation of that mystery which our strayed soul is trying to solve through every effort of the life we are living now4 ,beloved6 ,i humbly lay before you this message to read--to help you to recognize your true self1 to help you to find your true goal in this life's race4 ,this message is a magic mirror in which1 maybe1 you will catch the reflection of your soul's ,all-,beautiful ,image4 ,you are now engaged1 my beloved1 in reading this message with the same object for which every one of us is just now engaged in doing various things4 ,it is life's one common object for us all--,pleasure4 ,that is the one all-absorbing quest of humanity1 nay1 of all living creatures1 of all creation4 ,we are ever striving1 all of us1 every minute1 to find that one blessing which ever eludes our grasp1 ever misses our ken1 ever deludes us like the will-o'-the-wisp--the one object of our desire1 of predominant1 spontaneous1 practical1 natural interest--,unmixed1 ,unbroken ,happiness4 ,not only is this quest for happiness ever present within mankind1 but also in lower animals1 and even in every phase of ,nature1 more or less pronounced or discernible4 ,every manifestation of ,nature1 man or beast1 bird or tree or plant1 is ever endeavoring to adjust a state of internal disorder and disturbance--,i mean ever endeavoring to bring about a sense or instinct of that harmonious equilibrium1 which we call ,full ,satisfaction1 ,complete ,contentment1 ,absolute ,happiness4 ,now the question may be asked3 ,why is this universal quest for happiness8 ,how is it that every man or woman or child is every minute seeking some sort of happiness or other8 ,the ,hindoo sages have answered this question to the satisfaction of all intelligent human beings4 ,why is this eternal search for happiness8 ,that answer is3 ,because the whole universe1 of which we are parts1 has come out of that ,eternal ,abode of ,happiness1 called ,bliss1 where it had dwelt before creation1 like a tree in a seed1 and the memory of which dwells still in the inner consciousness of all created beings1 though it has dropped out of their outer consciousness4 ,that abode of happiness is called the ,abode of ,absolute ,love2 the ,hindoo calls it ,krishna4 ,the word ,krishna1 in ,sanscrit1 comes from the root karsha--to draw4 ,krishna means that which draws us to ,itself2 and what in the world draws us all more powerfully than ,love8 ,it is the gravitation of the modern scientist4 ,it is the one source and substance of all magnetism1 of all attraction2 and when that love is absolutely pure1 its power to draw is absolute1 too4 ,in seeking even material ,pleasure or happiness through life we are ever seeking this ,absolute ,bliss1 only most of us do not know it4 ,the man who devotes his heart and soul to acquiring wealth is1 in fact1 but striving to attain this blissful state4 ,for what does the would-be millionaire work to make the million but to secure pleasure1 the pleasure of good eating1 good drinking1 good living1 good enjoyment--to be happy8 ,he makes the million2 but the happiness which he secures1 by securing the means of pleasure and by enjoying the pleasures themselves1 is not complete4 ,he still feels some void in that happiness1 something still wanting in those pleasures to make him fully happy4 ,he therefore piles up more millions1 he plunges into newer pleasures1 he leaves no stone unturned to find the material objects which will add to his pleasure2 and when he has secured all these objects and enjoyed them1 he finds himself exactly at the same place where he was before--there is something still wanting to make him completely happy4 ,finding no newer objects which are likely to add to his happiness1 he occupies himself by enjoying what he has already enjoyed over and over again2 that is to say1 he goes over again the same round of pleasures to delude himself into the belief that that is the best happiness allowed to mortal man4 ,but the delusion is temporary and far from complete4 ,the longing1 the search for something still wanting1 is present all through that delusion--something unknown1 but which he thinks he might know and recognize1 if he once found it4 ,but1 alas1 he does not6 ,poor ,man6 ,he does not know the secret of true happiness1 the happiness which is complete in itself1 which never ends1 which1 once secured1 never falls short or vanishes1 which flows from within the heart through all the channels of the body1 out through the pores of it in a continual stream of ecstasy4 ,he does not know that this thing1 this unending happiness1 is not to be found in material objects2 that it cannot be secured by the means or by the instincts of the physical senses1 which cognize only material objects4 ,and why8 ,why is it that material objects fail to give us that true and absolute happiness1 fail to satisfy the hunger of the yearning human heart for that unknown something which it feels somehow must exist1 but which ever eludes its ken and quest1 and which1 alas6 it does not realize that it once knew1 that it once owned by right of heritage8 ,the answer is simple1 and ought to be convincing to every thoughtful mind4 ,the answer is3 ,because material objects are changeful in their nature and principle2 because1 being nothing but forms of changefulness1 they do not possess this permanent1 this unchangeable happiness1 to give it to those who seek to derive it from them4 ,an object whose very principle is changefulness can afford nothing which is not changeful in its nature4 ,all the pleasures1 therefore1 that we derive from material objects must necessarily be changeful1 which means short-lived1 pleasures of short duration1 broken pleasure1 distinguished by the ,hindoos from unbroken pleasure1 which1 because of its unbrokenness and ecstatic taste1 ceases to be called pleasure and assumes the name of ,bliss4 ,the question now arises1 where is this true happiness to be found1 if it cannot be found in material objects8 ,some modern scientists call this unbroken happiness a delusion and a snare of credulous humanity4 ,modern science has done much1 has done wonders in this ,western world4 ,none but a fool will deny the glory of its brilliant achievements4 ,but even among those who admire the wonderful progress of modern science1 if there be one who fails to find anything in these products of science which is in any way likely to contribute towards the attainment of contentment by the human mind1 that person need not necessarily be a fool4 ,modern science has excited our wonder1 but has failed to make us either contented or happy--contentment and happiness1 which are our eternal quest1 the one object of our life1 the one goal to which all creation is running in a blindfolded race4 ,it should rather be claimed for modern science that it has made its followers outward-looking4 ,it has produced conveniences and comforts of life1 which have made all people hanker for them2 and many1 failing to secure them1 make themselves discontented and unhappy4 ,modern science1 in a word1 has served only to put obstacles in the way of our attempt to realize that one object of our existence--contentment1 which affords true happiness4 ,this leads me to repeat what ,i have just said1 that no true or all-satisfying permanent happiness can be found in material objects1 and hence the failure of material scientists to make humanity either contented or happy4 ,where is1 then1 this happiness to be found8 ,the answer is3 ,within ourselves4 ,it cannot be found in anything outside of ourselves4 ,this continual stream of happiness is flowing at all times from our heart of hearts all through our body1 but we cannot perceive it1 or feel it1 because our mind has been covered by the clouds formed out of our hankerings for material objects4 ,our desire for material pleasures is the only veil that shrouds this fountain of true happiness from our mental vision4 ,but if our desires for material enjoyments be carefully and intelligently analyzed1 we can arrive at only one conclusion1 and that is that in hankering for material pleasures we are in fact practically hunting for that happiness which1 once attained1 is ever full1 ever satisfying2 which1 once enjoyed1 lays all hankerings for material enjoyments forever at rest4 ,the fact of our material possessions and enjoyments ever leaving within us a wish1 more or less pronounced1 for something still more enjoyable1 still more pleasurable1 is the most indirectly direct proof that we are in quest of something which material objects cannot supply2 and the fact of this quest being present in all human souls1 in all their thoughts and actions at all times forces us to the irresistible conclusion that we once knew or had a taste of the thing we all are eternally searching for2 and that1 having lost it1 we are ever endeavoring to regain it1 its absence having rendered us as unhappy and restless as a fish out of its element4 ,this lost object1 this once enjoyed state of the human soul1 now absent but ever longed for1 is--,krishna4 ,it is ,krishna--,perfect ,state of ,love or ,bliss--that is ever drawing us to ,itself4 ,this ,krishna was once our home1 when this creation1 of which we form but atoms1 slept for aeons unnumbered in the bosom of ,krishna1 forming but a part of ,his will4 ,when those unnumbered aeons were numbered1 after these atoms of creation had slept for enough time to rest themselves in that bosom of ,absolute ,bliss1 they were thrust out of that realm into space1 to form a universe4 ,they first manifested themselves as ,universal ,consciousness1 which1 wanting to be conscious of something1 developed into ,ego1 and ,ego developed into the ,mind1 as no ,ego is possible without the faculty of thought1 which is the ,mind's function4 ,and as thoughts are not possible without objects to think upon1 the five fine objects1 namely3 ,sound1 ,touch1 ,form1 ,taste and ,smell1 came into existence1 along with their gross counterparts and compounds1 ,i mean the five elements1 namely1 ,ether1 ,air1 ,fire1 ,water and ,earth2 while the ,mind's channels of communication with these fine and gross forms of matter were developed simultaneously1 namely1 the five ,cognizing ,senses3 ,power of ,seeing1 7eye71 ,power of ,hearing 7ear71 ,power of ,smelling 7nose71 ,power of ,tasting 7tongue71 ,power of ,feeling 7skin71 with the five ,working ,senses1 namely1 ,power of ,speaking 7vocal organs71 ,power of ,holding 7hands71 ,power of ,moving 7feet74 ,power of ,excreting and ,power of ,generating4 ,thus from ,krishna to earth1 ,krishna's ,will took twenty-four steps to assume the form of the universe1 and myriad steps more to divide the universe into earth1 heaven1 stars1 planets1 sun and moon1 man and beast and bird2 trees and shrubs and grass2 mountains and rivers1 which go to make it up4 ,but every particle of this cosmos is conscious1 directly or indirectly1 in every point1 of the home that it has left1 the absolute state of ,bliss it once has soaked in1 the incomparable nectar which it has once tasted4 ,yes1 that memory endures2 the memory of that ,love ,absolute is the cause of all discontent1 of all dissatisfaction1 of all strife and effort1 of all ambition and achievement4 ,it is the cause as well of every philosophy and transcendental thought1 of moral and spiritual uplifting1 and of developing the human into the ,divine4 ,from ,krishna have we all come and ,krishnaward are we all tending4 ,and all our actions1 good1 bad or indifferent1 are but the feeble steps with which we are all endeavoring to cover the journey back to ,krishna--our ,home1 ,sweet ,home6--our ever-loved ,home1 from which we have come away as sorry truants and to which the needle of our soul ever trembles1 pointing to us the forgotten path1 by which we fled from and by which we are again to return to that ,home--,sree ,krishna6 ,,god ,,is ,,formless ,,and ,,has ,a ,,form4 ,thus ,krishna is the object we are all seeking through every wish and every act2 every moment of our existence we are seeking ,krishna4 ,he is the interest which makes life interesting1 the one interest which makes life worth living4 ,he is the element of sweetness in the grossest pleasure4 ,he is the highest beatitude which the purest souls attain to4 ,the lover of good eating cannot keep on eating forever to sustain the pleasure that good eating produces2 if he did1 he would die4 ,the sensation of eating endures as long as the food is on the palate2 but the mind alone is the enjoyer of that sensation4 ,the mind alone1 likewise1 enjoys the pleasure of intoxication1 which the dryest and highest priced champagne can afford4 ,a little while and the pleasure of the daintiest of food and the most delicious of drinks is over1 giving place to the pain of its loss and the restlessness in the search again for such pleasure6 ,the man who has solved the mystery of true pleasure that needs no re-eating and re-drinking to keep itself up1 does not seek to find it in any food1 or in any drink1 or in any form or means of material enjoyments1 knowing that it is the mind alone1 affected by material objects1 that cognizes pleasure or pain4 ,the pleasure or pain which the mind feels on being brought into contact with the thought or influence of material objects is derived from those objects themselves2 and so long as the mind is habituated to draw pleasure from such objects it cannot but come in for some sorrow1 too1 for objective pleasure is short-lived1 and its cessation is sorrow in the least pronounced sense4 ,but we all want only pleasure or happiness2 we hate pain or sorrow in any shape4 ,if that is true1 and nobody can say it is not1 then what we practically want is eternal1 unending pleasure2 but we seek to find it in objects whose very constituents partake of changeful materials born more of pain than of pleasure4 ,if we can make the mind dwell upon some object which is eternally lovely and lovable1 nay1 even if we can imagine such an object1 mentally create such an ideal object1 and concentrate our mind exclusively upon it1 then we can have a taste of that unending happiness which we all are seeking in vain to find in material objects4 ,then1 dwelling on this ,changeless ,idea1 the restless mind becomes fixed and calm2 and calmness of mind being happiness1 the mind is thus made happy by itself4 ,then it has known that happiness lies within itself1 and within means independent of any concern with outside objects2 then it finds that the coarsest meal gives as much pleasure as the daintiest of dinners1 and that ,adam's ,ale is a more delicious drink than the highest-priced champagne4 ,it has then learned to drink the champagne of the soul1 the least taste of which makes one think the taste of the most delicious wine and food to be all tasteless4 ,but from such transcendental nonsense1 as the materialist would call it1 let us come down for awhile to analyze matter1 the ,god of the materialist4 ,let us for awhile examine the making and the mechanism of the universe1 and try to trace in the grossest matter the existence of this ,perfect ,love or ,happiness4 ,i have already told you of the making of the universe1 that it is made up of twenty-four principles2 namely1 ,love1 ,universal ,consciousness1 ,ego1 ,mind1 the ,ten ,senses1 the ,five ,objects and the ,five ,elements4 ,i have also told you very briefly the process of creation from ,love to earth4 ,i need now tell you that every succeeding principle1 as it is developed1 contains the preceding principle or principles4 ,a grain or earth therefore is as good as the whole universe in regard to its composition4 ,there is but this difference between the universe and an atom of it1 that in the universe all the passages of its twenty-four principles are fully opened1 while in the atom all these passages are closed4 ,but motion is the principal law of creation1 of all creation1 as every particle of it is ever moving in the form of change4 ,the atom of earth1 which is the smallest form of moving manifestation of ,love through finer and grosser matter1 moves backward now through grosser and then through finer forms of love-manifestations into the ,ocean of ,love again1 from which it had originally started4 ,the process of this backward motion of material atom is the opening of the passages of its composing principles through repeated reincarnations4 ,to develop from a grain of earth into a blade of grass is the first step1 in which only one passage1 that of ,feeling1 is opened4 ,the blade of grass draws by the opening of this passage juice from the earth for its sustenance4 ,upward through myriad forms of life--shrubs1 plants1 vegetables1 trees1 lower animals1 etc4--that atom travels1 to develop into the first savage man1 in whom the principle called ,mind is for the first time opened1 and along with it are opened the passages of ,ego and ,intelligence 7called ,intellect in individual souls72 for all these three principles are close co-workers4 ,the most important stage of evolution is man himself1 for in man alone are the passages of all these twenty-four principles more or less open4 ,and hence it is that man is called the miniature universe4 ,from savage man to civilized man1 from civilized man to religious man1 from religious man to spiritual man1 from spiritual man to perfect1 all loveful man1 the process involves again innumerable incarnations4 ,it is the perfect1 all-loveful man1 that reaches the original starting point and merges in the ,ocean of ,love called ,krishna4 ,i am now about to put before you a proposition which at first sight may perhaps shock you2 but ,i assure you that1 if you can manage to get over the first shock1 by the aid of an open mind and calm consideration1 you may find that proposition to contain the truth1 the whole truth and nothing but the truth4 ,my proposition is this3 ,if this formful universe--if that word may be allowed--formful in every detail1 has come out of ,god1 or ,krishna1 or ,love1 can it be possible that that ,source of the universe is perfectly formless8 ,if formless1 whence have these form-manifestations of that formless ,deity come8 ,how can forms come out of anything void of all forms8 ,that is a hard nut to crack for ,western theologians2 while material scientists do not care to call that a nut at all1 for they have learned to see nothing beyond matter4 ,i want you to think over this question with a view to draw the right deduction4 ,meanwhile1 ,i beg to submit a few suggestions which may be of help in drawing these deductions4 ,forms coming out of anything formless is as absurd to common sense as it is to higher1 otherwise called divine1 or spiritual science4 ,therefore the producing cause of the universe1 the first principle1 is not formless1 but has a ,form4 ,it has even a form like the form of a man1 a form most perfect in every feature1 a form of which the most exquisitely beautiful and divine human form is but a coarse1 crude counterpart4 ,man has been made after the image of his ,maker1 says the ,bible4 ,the idea has been borrowed from the ,hindoo scriptures1 which in their principles are nothing if not scientific in propounding principles4 ,the ,veda says that the ,supreme ,deity is both formless and with form at the same time4 ,just as the sun in its orb is the concrete centre of its abstract1 infinite self in its manifestation of light and heat1 so is the ,supreme ,deity1 of which the sun is but a physical reflection1 the ,concrete ,centre of ,his ,abstract ,infinite ,self of ,his ,effulgence1 called ,love1 which pervades the whole universe and all space1 as the basic principle of all ,existence4 ,as the sun 7the orb7 taken together with its light and heat should be called the sun1 and not the mere orb should be called the sun2 so ,krishna1 the ,supreme ,deity1 should be taken together with ,his ,central ,form and ,his ,all-,pervading ,effulgence-- ,love--to be called ,krishna4 ,it will be as wrong to regard the orb only as the sun1 that is1 the orb minus its effulgence and heat1 to be the sun1 as to regard this ,form of ,krishna 7the ,centre of ,himself7 minus the effulgence--all-pervading ,love--to be ,krishna4 ,thus ,krishna1 like ,his physical light-reflection1 the sun1 is ,infinite1 even though ,he has a finite-looking ,form-,centre4 ,the fear entertained by most people in the ,west1 that the form carries with it an idea of finiteness1 is not true in regard to ,krishna's ,form4 ,not only is ,krishna ,infinite in ,his effulgence1 but the ,image of his ,central ,form dwells in every particle of that effulgence1 called ,love4 ,besides1 nothing in this universe is finite4 ,i shall1 in succeeding pages1 try to prove to you the fact that the ,supreme ,being has a concrete-looking ,form-,centre1 for two reasons4 ,one is to support the proposition that no form can come out of anything formless1 and the other is that all forms in creation1 from a blade of grass to a divine man1 are more or less imperfect manifestations of the ,central ,form from which they have sprung4 ,from the blade of grass upward1 the process of evolution discovers more and more outward resemblance and inward affinity to the ,form and attributes of the ,author of the universe4 ,hence it is true that man is made in the ,image of his ,maker4 ,in the upward evolution of the man-form1 the refinement of mental1 moral1 intellectual and spiritual attributes contributes more and more towards the man-form being made a more and more perfect image of his ,maker1 both externally and internally4 ,krishna in ,form and in ,love-,effulgence is present as much in a grain of earth1 in a blade of grass1 in a beast1 as in man4 ,only that ,form is more or less covered in the lower life-forms1 on account of many of the composing principles of their bodies being unopened2 while in the man1 all the principles being opened1 the man-form looks more like the form of ,god4 ,some people refuse to believe that the ,supreme ,deity has a form like that of man1 because ,god1 with a human form would be lowered in their estimation4 ,these devout people forget that the human form is but an imperfect picture of ,god's form1 instead of ,god's form being a copy of the human form4 ,so ,god need not take the trouble of assuming an imperfect reflection of ,his own ,perfect ,form4 ,dear ,reader6 ,some of you may say that it is foolishness and temerity on my part to try to prove that ,god has a ,form before people who are in the vanguard of civilization1 and many of whom think that the very idea of ,god is but a diseased fancy of weak humanity4 ,yet1 for all that1 ,i do preach a ,form-,god along with a ,formless ,god with all the boldness my ancient1 truly scientific conviction commands1 because that boldness is backed by truth1 the only ,truth4 ,you here in this country are all of you great lovers and admirers of science2 you want everything to be scientific in order to be acceptable4 ,the food you eat1 the air you breathe1 the medicine you use1 must be scientifically supplied and applied4 ,but if you want science in everything1 why do you not demand science in religion8 ,why is your religion so unscientific8 ,forms coming out of a formless ,god is the most unscientific assertion imaginable4 ,the root of this belief in forms coming out of the formless is buried in the conceit which the new civilization has developed in its average votary4 ,people here do not care to bow in reverence to anything that has a form1 hence is a formless ,deity so readily believed in4 ,if ,god had a form1 they say1 ,he would be human1 and therefore not worth worshiping4 ,nor do they believe in making an image of ,god or bowing to it4 ,they will bow to man2 they will idolize man1 but not ,god4 ,every man here idolizes his lady-love1 and every lady idolizes her lover1 with more or less abject worship4 ,they will worship the picture of a lover or a lady-love day and night1 but they will not worship the image of ,god1 even in a picture4 ,they will pay homage to a moving form of ,wealth or ,physical ,beauty or ,sensuality1 but hate to think of1 much less worship1 an ,image of ,god4 ,they are worse idolaters than the ,hindoos whom they affect to hate as heathens4 ,they worship idols of money and human flesh2 the ,hindoos worship idols of ,god4 ,they worship material forms of mere matter2 the ,hindoos worship ,sanctified ,forms of the ,divine ,spirit or ,its ,attributes4 ,let them raise their standards of idol-worship first in order to be worthy to talk of the purely transcendental idolatry of the ,hindoos4 ,the ,hindoos rarely paint a picture or carve an image of a human being2 a human being is not worthy of it1 except a ,saint or a ,gooroo 7spiritual guide72 but they paint their ,god and make ,his ,image1 and worship it with all internal and external homage4 ,we are all denounced as idolaters2 but we are idolaters to-day1 in spite of all the influence of civilization and ,christian bigotry brought to bear upon us1 as good idolaters today as we were ten thousand years ago4 ,the idols and idolatry of ancient ,greece1 ,rome and ,egypt have been swept away2 but the idols of the ,hindoo-,god still flourish and will flourish to the end of time1 as they flourished time out of mind4 ,what is the reason8 ,whence is this extraordinary vitality of ,hindoo idolatry8 ,because it is not idolatry in the sense it is understood by civilized ,westerners4 ,we worship the images of the attribute-manifestations of the ,,one ,god1 of the ,,one ,deity1 of the ,,one ,supreme ,being1 who pervades the universe1 who originally is with ,form and ,formless at the same time4 ,we worship ,krishna1 above all1 in ,his ,image as ,he manifested ,himself and walked on earth among men #e1jjj years ago2 ,krishna1 whose miraculous deeds of love1 power and valor no incarnation1 either in the ,west or in the ,east1 ever could enact or even imitate1 before ,his time or even after ,his ascension to ,heaven1 up to to-day4 ,we love this ,krishna1 the ,seed and ,soul of the ,universe1 the ,basic ,principle of creation2 we believe in ,him and in the potency of ,his ,name4 ,love ,him1 dear ,reader1 because ,he loves you more than anyone you meet here on earth4 ,my ,krishna bless you all6 ,,section ,i4 ,,the ,,concrete ,,and ,,abstract ,,god4 ,see you that sun1 ,beloved ,reader1 shining radiant in the blue space above8 ,ancients worshipped it as a god1 and the ,hindoos1 the most ancient of all peoples1 worship the sun as a god still4 ,with joined hands filled with flowers and water and trembling with homage1 the ,hindoos daily pray to this ,outer ,eye of the ,deity1 this parent of all light and ,nature4 ,o ,thou ,parent of the ,three ,worlds6 ,i meditate upon thy power divine which directs my intelligence6 prays the ,brhman morning1 noon and evening1 as he bows in all reverence4 ,this sun is the physical expression of the ,spiritual ,sun1 ,krishna4 ,as the sun 7the orb7 is the concrete centre of its abstract self1 in its diffused manifestation of light and heat which pervades the universe1 so this1 the ,spiritual ,sun1 ,krishna1 the ,source of the sun1 is the concrete centre of the diffused effulgence of ,his ,body which pervades even the sunlight and its heat4 ,krishna has a ,form1 a ,form of which the most exquisite human form is but a crude counterpart4 ,the effulgence of ,krishna's ,body is the substance of all space and creation4 ,this ,effulgence-,krishna1 with ,form-,krishna for its centre1 from which it radiates--is ,love4 ,as the physical sun's effulgence embodies or is co-existent with heat1 so the ,spiritual ,sun's effulgence embodies and is co-existent with ,intelligence4 ,this co-existent ,absolute ,love and ,absolute ,intelligence forms the ,being of this ,creation4 ,krishna is1 therefore1 called the embodiment of ,being1 ,intelligence and ,bliss1 or ,life1 ,truth and ,love4 ,every particle of this radiance of ,krishna's ,form-,body is not only instinct with these three attributes in one1 but has within it the germ of ,krishna's ,form and ,power4 ,the belief that the ,first ,cause of the universe has no form1 is based partly on error of its conception and upon ignorance of the laws of ,nature4 ,it is a delusion to think that all forms are human1 material1 and finite1 and that to acknowledge that this ,supreme ,being has a form is to take away from ,him ,his absolute divinity1 spirituality and infinity4 ,that which is not in the seed cannot appear in the tree which comes out of it1 says an aphorism of the ,vednta philosophy4 ,this being an undeniable truth1 even from a common sense standpoint1 it may be asked3 ,if ,god is formless1 and if that formless1 abstract ,god be the source from which the universe has come1 then how can that creation contain any form8 ,if man's creator is formless1 to put the question in another way1 wherefrom has ,he ,his form8 ,if ,god has no form1 then ,he can have no idea of form1 and having no idea of form1 how can ,he then create form1 for creation is but expansion of ,idea4 ,creation has sprung from ,god's will1 says the ,holy ,bible1 as also the ,veda4 ,these tell us--and both the ,christians and the ,hindoos are agreed on this point--that ,god has a ,will4 ,what is will8 ,it is but the function or attribute of the mind4 ,just as where there is no fire there can be no smoke1 so where there is no mind there can be no will4 ,once we admit that ,god has a will1 we cannot escape admitting that ,he has a mind1 the function of which--will--,he exercised in order to create the universe4 ,now then1 it being established that ,god has a mind1 the question may be asked3 ,is that mind encased in a body8 ,if so1 what sort of a body is it8 ,is it physical2 that is to say1 is it formed of the same material of which the human body is made8 ,or is it a body made of abstract spirit8 ,this is not possible1 for mind is defined by the ,vedas to be that principle within us which has the power of willing and non-willing4 ,scientists and modern philosophers define mind with practically the same purport4 ,this vibration of the mind1 willing and non-willing1 is brought about or induced by the reflections cast upon if by external or internal objects1 through its channels of communication1 the five cognizing senses1 the physical counterparts of which are the ,eye1 the ,ear1 the ,nose1 the ,palate and the ,skin1 which cognize respectively ,form1 ,sound1 ,smell1 ,taste and ,touch1 under which five heads the ,vedas have classified all forms of matter or objects4 ,a mind without these five channels cannot exist1 for1 having no channels1 it receives no impressions of objects1 and has therefore no chance of either willing or non-willing1 which is its attribute and its only substance and composition4 ,once we acknowledge that ,god has a mind1 we cannot help acknowledging these channels of that mind1 the five senses4 ,god has therefore not only a mind1 but the ,power of ,seeing 7eye71 the ,power of ,hearing 7ear71 the ,power of ,smelling 7nose71 the ,power of ,tasting 7palate71 and the ,power of ,feeling 7skin74 ,the mind has also five other powers called its working senses2 viz41 the ,power of ,speaking1 the ,power of ,holding1 the ,power of ,moving1 the ,power of ,excreting and the ,power of ,generating1 otherwise called the vocal organs1 the hands1 the feet1 the excretory organ and the generating organ4 ,thus ,god1 possessing a mind1 is bound to possess the ten senses1 without which the mind cannot act1 and inaction of the mind is its destruction or non-existence4 ,god1 having a mind1 has to have an ,ego1 too1 for mind is but a product or channel of the ,ego1 which means ,i-ness or ,self-,consciousness4 ,so that ,god has all the principles of which man is formed1 once it is admitted that ,god has a mind4 ,and there is no sane man who can deny to ,god the possession of a mind of which the universe is the design and creation of which man is but a tiny part4 ,the ,christian ,bible says that ,god has made man in ,his own image1 which means that man is the reflection1 more or less imperfect1 of ,god4 ,is it then possible that what is not in the original is present in the reflection8 ,if the human soul1 according to this scriptural saying1 is a reflection 7image7 of the ,deity1 has not that ,deity a mind and body1 as ,its reflection1 the human soul1 has8 ,the answer is3 ,it has1 only the ,divine ,mind1 being consummately pure in its state and perfect in its working1 is absolutely powerful to create1 preserve and destroy2 and the ,body in which the ,divine ,mind is encased is composed of a substance not of any material make4 ,but what does this ,body of ,god look like8 ,is it like a human body8 ,the answer is3 ,yes1 but of a perfection of shape1 symmetry and beauty1 with which no human body can be compared2 it is the ,original ,body1 of which the human body is a poor imitation4 ,the question will be asked3 ,has ,god then as good a finite body as any of us8 ,the answer is2 ,,no1 in capital letters4 ,god's ,body is no more finite than the human body is4 ,there is nothing in ,nature which is finite1 not even a blade of grass1 or the tiniest speck of earth4 ,all is infinite--all that you see around you1 or perceive within you4 ,there is no such word as finite in the dictionary of ,nature1 in the lexicon of ,creation4 ,all1 all that looks ever so small and circumscribed to the fleshly eye of ignorance1 is vast and endless to the eye of spiritual wisdom4 ,all that to the physical sight is limited in shape and life is before the vision of the soulful student of ,creation's mysterious laws limitless beyond grasp4 ,take a grain of earth1 and try to trace its origin by the light of the discoveries made by sages who probed into the inmost depths of ,nature with the needle of pure spiritual concentration1 and you will find that that grain of earth has sprung from ,water1 ,water from ,fire1 ,fire from ,air1 ,air from ,ether1 and ,ether from ,sound1 ,sound from ,mind in its effort to cognize outside of it objects projecting from within itself1 ,mind from ,ego1 ,ego from ,consciousness1 and ,consciousness from the ,infinite ,love-ocean1 the basic principle of ,creation4 ,can you call this grain of earth finite by any means or chance1 especially when you come to know the mysterious laws by which that grain of earth develops into a blade of grass1 and then1 through myriads of reincarnations of different life-forms1 goes back and merges into the ,ocean of ,love1 from which it had originally sprung8 ,from ,love to earth and from earth to ,love1 thus is made up the circle of creation1 and every point in its circumference is but a moving phase of the ,infinite in manifestation1 ,man being but a stage in the upward evolution of the atom or a particle of earth1 and his soul being a part of the ,universal ,soul--a wavelet of the ,love-,ocean--he is as immense in every way as the universe itself1 as infinite as the ,essense of ,infinity4 ,his form is but the centre of his abstract ,self1 called ,soul4 ,this form is concrete-looking1 but it is so only to the circumscribed vision of the fleshly eye of ignorance4 ,the body of the ,supreme ,deity1 ,krishna's ,body1 is concrete-looking like man's1 but infinite in the expansion of its ,radiance or ,real ,self1 just as1 to repeat the simile1 the orb of the sun is the concrete-looking centre of its abstract ,self in the manifestation of its light and heat4 ,the orb1 its radiance and its heat must altogether be called the sun1 and not the orb alone4 ,krishna1 the spiritual ,soul of the sun as well as of the ,universe1 has likewise a ,form-centre1 from which radiates to limitless ,infinity ,his effulgence called ,absolute ,love1 which pervades all creation and space4 ,this body of ,krishna1 the ,parent ,cause of the universe1 is made up of concentrated ,absolute ,love1 and is the ,home of the ,very ,finest ,ideas 7potencies7 of the sense-principles and the ,ego1 ,mind and ,intellect1 which form the main factors of ,creation4 ,the ,beauty of the ,body of ,krishna changes1 like the shifting colors in a kaleidoscope1 into more and more soul-entrancing loveliness at every second1 for it reflects the concentrated ,beauty and ,sweetness of the whole universe1 charms warring with charms for supremacy--bubbling foam and froth of the ,sweetness of the ,nectar of ,love4 ,,section ,,ii4 ,,the ,,science ,,of ,,creation4 ,it is an intelligent conclusion to draw that the imperfect form-creations of the ,creator reach a perfect stage1 or centre1 towards which all imperfections converge in order to reach perfection4 ,that centre does exist1 that stage is the stage by the standard of which all imperfections of things and phases in ,nature are known and judged4 ,that centre is the ,supreme ,god ,himself--,krishna4 ,krishna1 both ,concrete and ,abstract1 has three main spiritual attributes3 ,love1 ,intelligence and ,life4 ,love is the first attribute and the cause of the two others4 ,as the sun 7the orb7 and its effulgence1 to once more repeat the analogy1 are one and the same thing1 as the flame and its light are one and the same thing1 as without the sun there can be no sunshine1 as without the flame there can be no light2 in other words1 as light is inseparable from both the sun and the flame1 so ,krishna1 though ,he has a form as finite-looking as a human form1 is not only infinite in ,his ,all-pervading ,radiance1 but that ,radiance is inseparable from his finite-looking ,form-,centre4 ,as sunshine1 again1 is inseparable from heat1 so the effulgence of ,krishna's ,central ,self is inseparable from ,intelligence4 ,this ,universal ,all-pervading ,intelligence1 again1 is inseparable from ,existence or ,being1 otherwise called ,life4 ,these three ,absolute ,spiritual ,attributes form ,krishna's body1 both ,concrete and ,abstract4 ,thus both the ,concrete and the ,abstract ,krishna are the embodiment of ,bliss1 ,intelligence and ,being1 which are co-existent and inter-penetrating4 ,before ,creation1 then1 there was nothing but this ,krishna--the three ,absolute ,spiritual ,attributes in one substance1 so to speak2 for ,krishna or ,para-,brahm cannot be called substance1 and yet there is no word to indicate it4 ,as mosses formed out of water float on the surface of that water1 soaking in it1 so does ,creation1 springing out of this ,bliss1 ,intelligence and ,being 7the ,all-pervading ,abstract ,self of ,krishna71 float1 soaking in it4 ,let us try to understand the mystery of the birth of this ever-changeful1 material ,creation from its eternally ,unchangeable ,parent1 the ,concrete and ,infinite ,krishna4 ,i have already said how every atom of this ,creation is composed of all the twenty-four principles1 and how in its backward motion to return to the ,first or ,primal ,principle--that atom opens one by one the passages of these principles2 and how1 when it develops into man-stage after passing through innumerable life-forms in the course of its evolution1 it opens the passages of all the principles more or less4 ,it is the opening of these passages of all of its composing principles1 in the man-stage of the atom1 that makes it fit to be called a miniature universe2 for through these openings it communicates more or less freely with the all-pervading principles of the universe4 ,the more developed this man-stage becomes 7that is to say1 the clearer the openings of these passages71 the more correct an index it is of the inner laws and workings of the great universe4 ,because man has the whole universe within himself just as an acorn has the whole oak tree in potency dwelling within it1 therefore he can1 by diving deep within himself1 find out the mysteries of the producing ,source1 ,being and ,processes of working of the universe4 ,if we think on the process of the development of a tree from a seed1 we will find that process as marvelous as the most marvelous phenomena of nature4 ,indeed1 this process of the birth of a tree out of a seed is the process1 in miniature1 of the birth of the universe out of ,krishna-,love4 ,this process of ,creation is being repeated every moment throughout ,creation itself4 ,the laws of production and destruction1 formation and disintegration are the same in scientific exactitude as those which produce and form1 and destroy and disintegrate the universe4 ,the operation of these laws is going on as much in the inner as in this outer world of ours--as constantly on the mental plane as on the physical4 ,the law which brings forth a tree out of a seed is exactly the same as that which1 in a finer manifestation1 operates through the birth of a thought in our mind4 ,the rooting1 the shooting1 the growing1 the flowering and the fruiting of a tree is but a gross reproduction of the process by which a thought awakes1 develops and takes shape and action within us4 ,the stages of a thought's birth can be clearly perceived when the mind is calm2 at first there is an ,unknown ,feeling1 then an ,indefinite ,vibration1 which develops into ,abstract ,idea4 ,idea develops into ,thought1 and ,thought becomes action4 ,out of ,krishna 7,love7 ,creation springs into existence like a thought4 ,thought exists in our mind like a seed1 in the shape of previous impressions of objects and ideas2 so the seed of creation lies in the bosom of ,krishna1 in the shape of impressions of ideas of previous ,creations4 ,this seed or germ is made up of three attributes1 called ,sattwa 7,illumination71 ,rja 7,activity or ,motion71 and ,tama 7,obscuration or ,darkness74 ,so long as these three attributes1 forming the essence of the germ1 are in equilibrium1 that is to say1 are of equal degree or force or intensity1 ,creation remains in the germ-state in the bosom of its ,first ,cause 7,krishna74 ,but the moment there is the least tendency of any of these attributes of this germ-essence to fall out of equilibrium with the other two1 that is to say1 when one becomes more powerful than the others1 then they start out of the ,central ,self--,krishna1 encased in another form1 almost like unto the ,krishna-,form1 a state which is analogous to the ,unknown-,feeling state in the development of human thought4 ,this state is called ,vsudeva1 which again has a form-centre of its abstract self-radiance1 pervading all space4 ,it is the least pronounced state or stage of differentiation induced by the tendency of loss of equilibrium in the even forces of the three ,cardinal ,attributes 7,gunas71 illumination1 motion and obscuration4 ,the second stage1 called ,sankarsana1 analogous to the ,indefinite-,vibration stage of the development of thought1 has again a form-centre of its all-pervading abstract self-radiance4 ,this ,sankarsana is the ,unconscious ,cause of ,creation4 ,the third stage1 called ,pradyumna1 analogous to the ,abstract-,idea stage of thought1 has likewise a form-centre of its all-pervading abstract ,self-radiance4 ,this is the ,semi-,conscious ,cause of ,creation2 and from this develops the fourth stage1 called ,aniruddha1 which is analogous to the full-developed ,thought-stage and is the ,full ,conscious ,cause of ,creation4 ,this ,aniruddha is called ,vishnoo or ,nryan1 from nr 7water71 and ayan 7bed71 because he floats on his back on the water of ,love-life1 while out of his navel springs a gigantic lotus--a figurative expression1 meaning the ,universe in bud--in which is encased the sleeping ,brahm1 the operating ,creator1 with the germ of ,creation dwelling within his mind and about to shoot forth4 ,in ,aniruddha the real stage of inequilibrium of the ,attributes 7,gunas7 develops1 and in ,brahm it assumes full development4 ,with the opening of the petals of the ,mystic ,love-lotus1 ,brahm awakes from his sleep 7deep trance state71 and1 unable for a moment to understand the meaning of the ,lotus-bed or the ,water of ,life around 7just as a man suddenly roused out of sleep is dazed and forgets to think and therefore feels stupid for the moment71 he goes down through the hollow of the ,lotus-stalk in order to find out the bottom of the ,lotus4 ,he goes down1 down1 down1 and at last finds its depths unending1 bottomless4 ,he therefore comes up to the surface again and sits down mystified1 when he suddenly hears a voice from the water1 as it were1 saying3 ,tapa1 tapa1 tapa6 which means1 ,meditate1 meditate1 meditate6 ,with the sound of that word the meaning becomes apparent to ,brahm4 ,it means3 ,why art thou looking outward8 ,look inward and thou shalt know4 ,whereupon his eyes involuntarily close1 and his mind becomes concentrated inward4 ,then he sees before his mental vision ,aniruddha 7,vishnoo7 appear and say3 ,o ,awakened ,one6 know and remember that thou art ,brahm1 the ,creator4 ,at the very suggestion he finds out his own self and exclaims3 ,oh1 yes6 ,i am ,brahm4 ,then ,vishnoo again says3 ,thou hast now to create the universe4 ,oh1 yes6 he exclaims1 as the memory of his function springs within him1 ,i am to create the universe2 but how8 ,by meditating upon the former creation4 ,as the memory of past creation1 which dwells within thee1 shall awake1 creation will begin4 ,with hearing begins action2 and as ,brahm concentrates his mind upon his former creation1 its memory in time flashes through him1 and with the flashing of that memory creation manifests itself1 in the shape of earth1 and sky1 and trees1 and grass1 and ocean1 and rivers1 and in time beast1 and bird1 and man1 all complete4 ,just as a master painter first designs a picture in his mind and reproduces that design upon the canvas1 even so is the picture of creation produced upon the canvas of ,love-life4 ,only the painter ,brahm paints with the brush of his all-powerful mind-force1 which1 the moment the design forms in his mind1 is materialized into living substance4 ,,section ,,iii4 ,,the ,,steps ,,of ,,creation4 ,the ,veda says that the universe is like a tree2 that is to say1 it is a tree1 the roots of which are embedded in the unmanifested ,first ,cause--,krishna4 ,aniruddha is the seed1 and ,brahm is the first sprout4 ,this analogy between the seed and the sprout1 between ,aniruddha 7also called ,vishnoo and ,nryan7 and ,brahm seems so perfect that it justifies the conclusion that the process of the birth of a plant is only an imitation of the process through which the universe springs into being4 ,as in the germination of a seed two lobes1 called cotyledons1 which form part of the seed1 come out prior to the appearance of the stem which shoots forth between them1 so out of the navel of ,nryan 7,aniruddha7 first appear two cotyledons1 called ,lotus in the figurative language of the ,veda1 and between the cotyledons1 sprouts forth the stem in the shape of ,brahm1 who is the miniature embodiment of the universe4 ,before ,brahm was born1 ,nryan created ,universal ,consciousness1 which was but the manifestation of his own ,consciousness 7called ,mahat1 which means ,immeasureable74 ,out of ,consciousness sprang ,ego 7,ahankra74 ,out of ,ego sprang ,mind4 ,out of ,mind sprang ,ether 7,akasha74 ,from ,ether sprang ,water4 ,out of the friction of ,ether and ,water sprang ,air4 ,this ,air1 rising up from the ocean of ,water with great noise1 created1 by its friction with ,water1 flames of ,fire1 illumining all space4 ,this ,fire became mixed up1 by the cohesive attribute of ,air1 with ,water and ,ether1 and all four elements became one thickened1 molten mass2 and as it rose upward the liquid substance which issued from it became solidified and cooled in process of time and formed into ,earth4 ,then the ,lotus 7cotyledons7 sprang forth from the navel 7,sanscrit1 ,nvee1 middle7 of ,nryan1 and within them ,brahm 7the stem7 shot forth4 ,his body was made of the ,five ,elements and ,consciousness1 ,mind and ,ego4 ,he is also said to be the central form-embodiment of ,ego 7,ahankra74 ,brahm is but the creative form-potency of ,nryan4 ,when ,nryan bade him to meditate upon his former creation1 and told him also that the moment that memory of former creation would awake within him creation would begin1 ,brahm meditated as he was told1 and creation began as that memory of the past creation flashed within him4 ,thus it will be seen that ,nryan 7,aniruddha7 is the real ,creator4 ,he creates at first the eight main1 abstract and concrete principles2 viz41 ,consciousness1 ,ego1 ,mind1 and the five elements--,ether1 ,air1 ,fire1 ,water and ,earth1 ,after the creation of these was created the first concrete form1 ,brahm1 who was to create the details of ,creation4 ,but even these creations were not the product of the arbitrary will of ,nryan1 though their expressions were subject to his will or mediumship4 ,the seed-bud of creation dwelt in the most mysteriously abstract state within ,krishna 7,absolute ,love71 a state so similar to that ,first ,principle that it would enter and merge itself in it ,if we cut a seed in halves1 we find in it not even a suggestion of the tree of which it is the seed2 but if we plant it in the soil1 the rudimentary form of the tree's organism1 called the germ1 asserts itself and creates its state of differentiation from its original state of homogeneity4 ,so from the tendency of the least inequilibrium of the forces of the three ,cardinal ,attributes1 ,sattwa1 ,rja1 ,tama 7which1 having formerly attained equality of force1 have lost their different individualities and have become merged and transformed into ,pure ,sattwa--,illumination7 springs the germ-state of ,creation1 and1 passing through its three stages2 viz41 ,vsudeva1 ,sankarsana and ,pradyumna1 reaches its fourth stage1 called ,aniruddha1 where1 having attained further development1 it sprouts forth into ,brahm1 the first visible miniature embodiment of the universe4 ,as out of the tiny but potent shoot of the plant from the seed1 the details of the tree1 viz41 trunk1 branches1 leaves1 flowers and fruit1 spring forth to attain its full-grown state1 so out of its minute but potent shoot1 the details of the universe1 viz41 earth1 heaven1 sun1 moon1 stars1 day1 night1 mountains1 rivers1 vegetation1 spiritual beings1 animals1 men1 etc41 spring forth to attain its complete form4 ,the manifestation of ,universal ,consciousness 7,mahat7 is called the ,first ,step of ,creation4 ,the birth of ,ego 7,ahankra7 out of ,consciousness is called the ,second ,step of ,creation2 that of ,mind from ,ego is the ,third ,step2 that of the ,five ,elements--,ether1 ,air1 ,fire1 ,water and ,earth from ,mind is the ,fourth ,step2 that of the ,five ,attributes of the ,elements--,sound1 ,touch1 ,form1 ,taste and ,smell--from the ,elements is the ,fifth ,step2 that of the ,five ,cognizing ,senses--,seeing1 ,hearing1 ,smelling1 ,tasting1 ,feeling--out of these ,five ,attributes 7also called ,objects7 is the ,sixth ,step2 that of the ,five ,working ,senses--,speaking1 ,holding1 ,moving1 ,excreting1 ,generating--from the ,five ,elements is the ,seventh ,step2 that of gods and aerial1 invisible beings is the ,eighth ,step2 that of trees and plants and shrubs and grass and all other vegetation1 as also that of the wild animals and birds1 is the ,ninth ,step2 that of domestic animals and men and women is the ,tenth ,step4 ,these steps or series of ,creation have developed between long intervals4 ,these are called purely ,natural ,creations through the instrumentality of the mind-force of ,aniruddha 7,nryan7 and ,brahm4 ,,section ,,iv4 ,,the ,,cyclic ,,motion ,,of ,,changes4 ,the ,veda says that when the three ,cardinal ,attributes1 by losing this equipoise of force1 sprang into being1 and leaving the bosom of ,krishna 7,absolute ,love7 passed through the three stages of their development1 viz41 ,vsudeva1 ,sankarsana and ,pradyumna1 they brought with them a vibration from ,krishna which found expression in ,aniruddha1 who exclaimed as he awoke from trance-sleep1 as it were3 ,i am ,one1 ,i wish to be the ,many4 ,this ,divine ,will manifested itself into the ,universe in the manner described in the previous section4 ,from the ,one--,love--the motion of manifestation of ,creation has therefore been towards manifoldness4 ,from ,one--,love--the ,principles sprang one by one1 and where there was only ,one1 there were twenty-four4 ,the details of ,creation sustained this process of manifoldness1 and motion gradually increased in speed1 manifesting varieties1 until now that increased motion manifests that ,will in millions of phases within every second of time4 ,this motion of manifestations or changes is like the surface of a troubled ocean1 where heaving billows innumerable1 crested with foam1 cover countless living beings4 ,the current of creative changes is mixed with and fed by1 and dashes against1 the opposite current of involutionary changes4 ,the moment the last ,principle of the ,universe--,earth--was created1 it had the tendency to go back to the ,first ,source of ,creation4 ,but1 unable to force its way back through the channel by which it sprang1 owing to the rush of creative current1 it found a circuitous channel by which its composing molecules started on their way back4 ,as has already been said1 and will be fully explained in detail in a separate section1 the molecules have a tendency to open the passage of their composing principles1 and thus to journey back by myriads of reincarnations through different and higher and higher life-forms to the ,first ,parent ,principle3 ,the current of ,creation which began with the manifestation of ,universal ,consciousness is still moving on1 and will move on in the shape of changes until universal disintegration and dissolution take place4 ,this current of creative changes is mixed up and swelled by the opposite current of involution1 also in the shape of changes4 ,these warring waves of action and reaction make up the ,cosmos-,ocean4 ,nryan 7,aniruddha7 is the ,seed-,manifestation 7,will7 of ,krishna 7the ,supreme ,deity72 the ,universe is the ,physical ,manifestation 7,materialized ,will-,force7 of ,krishna2 ,time is the ,motion ,manifestation 7,process of ,working of the ,will-,force7 of ,krishna2 and the ,veda is the ,sound-,manifestation 7,sound-,expression of the ,laws of the ,will-,force7 of ,krishna4 ,it has been shown how ,nryan is the ,seed-,manifestation and how the ,universe is the materialized ,will-,force of ,nryan and ,brahm4 ,i will now deal with this ,motion-,manifestation--,time4 ,i am ,one1 and ,i wish to be the ,many4 ,the ,lord was ,one1 and the moment ,he wished to appear to be the ,many1 then this wonderful creation of vastness and variety sprang into existence4 ,from the moment of the rise of that ,will in the ,divine ,mind down to this moment1 that ,will is undergoing the process of its execution4 ,it is a rush from the ,one towards manifoldness4 ,this process of that manifoldness is called ,creation1 and the rhythm of its motion is called ,time4 ,the whole ,creation is nothing but motion of ,changes4 ,time is nothing but the cognition by our mind of events and ideas which are phases of changes in internal and external ,nature4 ,if we had no notion of events and never had an idea within ourselves1 we would be in ,eternity4 ,so long as we are conscious of the kaleidoscopic changes in us and ,nature or are conscious of their impressions on our mind1 we live in ,time4 ,and the moment all impressions of the mind are obliterated and we become1 through any process1 unconscious of human and natural events1 we lose all consciousness of existence2 that is to say1 we go behind the veil which enshrouds these physical phenomena1 and we enter the realm which is an undisturbed calm of ,absolute ,life1 ,light and ,bliss1 the ,trinity which is ,eternity4 ,these changes in ,nature and human society1 starting from the beginning of ,creation1 move in cycles2 that is to say1 they have a cyclical process of motion4 ,in other words1 some events1 natural and human1 that occur within a certain period of time1 are reproduced in their principal features in the next period of time of the same length4 ,creation proceeds towards ever manifold variety at this cyclic pace4 ,the smallest appreciable ,cycle of ,nature's change-process is the ,day4 ,twenty-four hours1 called one day1 are divided into two parts1 called day and night4 ,one ,day is a ,cycle embodying natural and human events which are reproduced in the following day1 and so on4 ,so that every day and night1 in their principal features1 are but a reproduction of the previous day and night4 ,one day1 therefore1 is the smallest cycle of time or events1 for events are but the phases of natural changes1 and time is but the cognition or consciousness thereof4 ,the next cycle of time or events is the ,month1 in which two events which occur within twenty-eight lunar days are reproduced in the next twenty-eight lunar days4 ,these two events are the fourteen days of waxing and waning moon1 and the bright fortnight is the day and the dark fortnight is the night of the month4 ,the next larger cycle is the ,year1 in which the four seasons mark the principal divisions of events and are reproduced in all years in the self-same order1 their uniform changes of weather and ,nature bringing forth fruit and crops4 ,in the same way these events1 called ,time1 develop larger cycles in which some event or other1 or a series of events1 are reproduced in the -next equal length of time4 ,there are cycles1 for instance1 of from #ejj to #ajj1jjj years1 the phenomena of which are reproduced in the next period of their respective proportions4 ,but the most pronounced cycle is called the ,divine ,cycle4 ,the ,sanscrit word ,diva is the root of the word ,divine1 and ,yuga is the original of which the word ,age is a corrupted form4 ,this ,divine ,age 7,daiva-,yuga7 is divided into four ,human ,ages1 called ,satya1 ,tret1 ,dwpar and ,kali4 ,the span of this ,divine ,cycle is composed of #ab1jjj ,divine ,years1 and each ,divine ,year is equal to #cfj human years1 so that #ab1jjj years multiplied by #cfj gives us #d1cbj1jjj human years1 which is the length of a ,divine ,cycle4 ,the next bigger cycle is called the ,manwantara1 which is made up of #ga ,divine ,cycles and is wound up with a ,deluge1 in which the whole world1 including the highest peaks of the ,himalayas1 becomes immersed in water and remains so for the period of #ga ,divine ,ages4 ,the next larger cycle is the ,kalpa1 which is made up of #ad ,manwantaras1 or #a1jjj ,divine ,ages4 ,the next cycle and the largest is called ,mah-,pralaya1 in which the whole universe is destroyed totally1 ,krishna alone remaining with ,his ,radiance1 filling all space1 and #cf1jjj ,kalpas bring about this ,universal ,dissolution4 ,since the beginning of this ,kalpa creation1 six ,manwantaras 7,deluges7 have passed away4 ,since the last ,deluge #bg ,divine ,cycles have rolled away4 ,this is the twenty-eighth ,divine ,cycle of which the first three sections1 viz41 the ,golden ,age1 the ,silver ,age and the ,copper ,age have passed away4 ,we are just now in the early part of the fourth section1 the ,kali or ,iron 7,dark7 ,age4 ,,section ,v4 ,,the ,,golden ,,age4 ,creation begins with the dawn of the ,satya ,yuga1 which is also called the ,golden ,age4 ,it is the first part and the longest section of the ,divine ,age4 ,the span of this age is #d1hjj ,divine years1 which being multiplied by #cfj gives us #a1gbh1jjj human years4 ,it is the most spiritual age1 because1 of the three ,cardinal ,attributes--,sattwa1 ,rja and ,tama--which govern1 and are the parents of1 the composing principles of the ,universe1 the ,sattwa is predominant in its influence4 ,the ,sattwa is that attribute which uncovers the true state of things without and within us and in ,nature1 hence it may be called the attribute of ,illumination4 ,rja is the attribute of ,activity 7motion of change71 and ,tama is the very reverse attribute of ,sattwa4 ,it is that attribute within us and ,nature which covers the true ,state of things1 hence it may be called the ,obscuring1 darkening attribute1 the ,attribute of ,darkness4 ,the ,satya ,yuga is called the ,golden ,age1 because gold is very abundant in this age of utmost spirituality1 and gold is the purest and most spiritual of all metals4 ,the ,illumination of predominant ,sattwa pervades all ,nature in this age4 ,nature1 inside and out1 is full of light1 almost transparent with light--spiritual through and through4 ,so is man1 her best product4 ,men and women in this age attain a spiritual depth and height which no other age can develop4 ,this spiritual height manifests itself ,in their physical body1 while the depth of their inward spirituality shows itself in their outer life and actions4 ,the ,gulden ,age men are twenty-one cubits1 or thirty-one and a half feet1 in height4 ,this may strike us1 diminutive mortals of this ,kali ,yuga or ,iron ,age1 as absurd or improbable1 but it need not do so if we remember how long ago the last ,golden ,age was--nearly three million years4 ,moreover1 as they are all of the same height1 they do not think they are abnormally tall4 ,these men and women1 owing to their high degree of spirituality1 have a perfectly healthy1 harmonious and beautiful body1 for spirituality is health1 harmony and beauty4 ,they have their inner vision fully opened and see more through their ensouled mind's eyes than through their physical ones4 ,they1 therefore1 see through ,nature as through a glass4 ,all ,nature stands revealed to them to her inmost depth wherein they see the ,one ,essence which pervades it1 the ,one ,spirit of which all things within and on the surface of ,nature are but different phases of its manifestation4 ,and in it all they find themselves as part of the same phases1 living1 moving and having their being sustained by that ,one ,spirit which is both life and light--the ,one ,omnipresent ,spirit1 the one ,all-,pervading ,essence--,love4 ,the ,golden ,age men and women have no garments to cover their entirely bare body1 nor do they need any4 ,we clothe our bodies for two reasons3' ,first1 out of our sense of delicacy and shame because of our dark thoughts born of improper and unnatural 7sinful7 actions1 and secondly1 to protect our body and health from the attacks of the sun1 the rain and the changes of weather and climate4 ,the ,golden ,age men have no such reason for wearing any clothes4 ,their perfect spirituality admits of no dark thought to touch their mind1 for all is illumination within and without them1 while their actions are all in perfect consonance with the purest laws of ,nature1 in rhythmic motion with the music of the ,infinite whose song they hear in their soul4 ,they may be called moving ,vedas--walking wisdom and spirituality4 ,the laws of the ,veda form the mechanism of their mind1 and it is these ,vedic laws that move their limbs and prompt their words and actions4 ,their perfect spiritual health is proof against the hardships of weather1 or rather there is no hardship of weather at all4 ,the spirit of the ,age pervades all ,nature1 of which the weather a phase4 ,even ,nature's forces are in perfect harmony with one another1 for harmony is the very keynote of the ,age4 ,it is ,spring1 sweetest ,spring season1 all the year round1 during night and during day2 warm enough without heat1 cool enough without being cold1 breezy enough without being windy--man and beast and bird and tree and earth and weather all are in harmony4 ,harmony1 harmony1 all is harmony in this ,blessed ,age4 ,man and woman have no need at all for sex life in the ,golden ,age4 ,the ecstasy of the soul with which their body and being are filled renders it impossible for even any thought of gross fleshly pleasures to enter their mind4 ,the very drawing of breath is to them a pure delight which any fleshly or objective pleasure of our day cannot dream of approaching4 ,life is lived then in its veriest depth--deep down through the mind1 deeper down through the heart1 deepest down in the depth of the soul4 ,and when life is lived in such depth1 its surface is not heeded or cared for4 ,such a life does not require much material nutrition--it is nourished by the souls all-nourishing nectar4 ,these men and women eat very little food--fruits and roots only1 and drink milk and water1 and these between long intervals4 ,they feel very little hunger and that little on far-between occasions4 ,we feel hungry because of our mind contemplating matter4 ,all matter is changeful--matter is nothing but collected forms of change4 ,its seeming substance embodies but motion of change1 so that its inmost attribute is changefulness4 ,our mind concentrating on material objects absorbs its attribute--changefulness--and is affected by it forthwith2 it becomes changeful in its turn1 that is1 it is rendered restless1 flitting quickly from one object to another4 ,this changefulness of the mind is in turn absorbed by our body1 which suffers from its effects in the shape of loss of tissue4 ,and this loss of tissue we have to supply by food and drink and rest and sleep4 ,the ,golden ,age people do not suffer from this loss of tissue1 because their minds are always concentrated on the ,one ,changeless ,substance1 the very reflection of which through the changeful forms of matter makes them seem steady and substantial4 ,the little wear and tear they suffer from1 owing to looking now and then on the surface of things1 causes some little need of nutrition1 which their occasional fruit and milk meals supply4 ,if they need little food they also need little rest4 ,and when they need it1 they just lie down on the cool carpet of the fragrant grass1 for they have no other bed than this1 because in the ,golden ,age there are no houses whatever on the face of the earth4 ,we build houses for the same reasons that we wear clothes1 and these reasons are absent in the lives of the ,golden ,age people4 ,their bodies need no protection from the weather1 nor do they need external comforts1 for they think more of their soul than of their body4 ,their home is wherever they live and rest1 its roof is the high vault of ,heaven with its azure canopy1 ,mother ,earth the floor1 the trees its walls2 ,nature's bowers are their boudoirs4 ,all created beings are their family1 the whole earth their country4 ,and the whole earth is one large1 beautiful garden1 the richest and most beautiful garden of flowers and fruits and songbirds4 ,but more beautiful than the garden are the divine men and women who sanctify its soil by their walking1 at whose approach near them the trees worship them with showers of flowers and offers of their fruits as love-gifts4 ,this is the long-forgotten1 and now misunderstood1 misinterpreted ,earth-,garden of the ,golden ,age called in the ,old ,testament the ,garden of ,eden4 ,they are all now trying to locate it1 some people in ,syria1 others in ,egypt1 others elsewhere1 ignorant of the fact that the ,garden of ,eden was located upon the whole earth4 ,the word ,eden even is the corruption of the ,sanscrit word dhn 7,home74 ,the whole earth becomes this ,adhn--the ,home of all humanity1 of mortal souls1 the ,pleasure-,garden for angels on earth to roam about and sport in4 ,this ,garden is the physical manifestation of a higher plane1 created as the abiding place of mortal man in temporary state of spiritual perfection4 ,they live a perfectly natural life1 feeling themselves as parts of ,nature1 breathing in unison with the breath of sky and air and tree and grass and beast and bird1 their souls in tune with the souls of gods and angels and ,infinity ,itself4 ,among themselves they feel a ,oneness which only the most sublimated souls1 who have realized their at oneness with the all-pervading ,spirit1 can feel4 ,all humanity feels as one man1 and the only distinction they find in this ,oneness is in the little difference in the formation of the male and female bodies1 although this outward perception of this external difference in some details of the physical structure does not influence the feeling of unity within4 ,still the difference creates this much distinction that the women and men sec and feel that they are the complements of each other and the difference in bodily structure expresses this fact4 ,all men feel all women are as one and all women feel all men are as one1 so that1 such is the feeling of unity which pervades the ,golden ,age people of the earth that all men and women of that age can be called as ,one ,man and ,one ,woman4 ,this is the state of the human society indicated by the story of ,adam and ,eve4 ,adam is the typical man and ,eve the typical woman of the ,golden ,age4 ,even the names bear testimony to this fact4 ,the word ,adam is a corruption of the ,sanscrit word ,adim which means primeval1 so that ,adam means primeval man4 ,the word ,eve likewise is a corruption of the ,sanskrit word ,hev or primeval woman4 ,hev means life and love--mother of creation4 ,from ,mother ,nature all things evolve1 through the mother all things come to life1 therefore is mother life4 ,the life of all things is motherhood--,life and ,love combined is ,mother4 ,mother6 ,it is the music of the spheres--,life and ,love--the grandest sound1 the music of the ,creator1 one grand chord in the ,music of the ,universe4 ,love and ,life--,o ,blessed sound1 the ,lord's ,own ,music--sweet1 profound6 ,the spiritual beauty of these primeval people--the ,adams and ,eves--shows itself in their physical forms4 ,their physical forms1 symmetry and expressions are ideally beautiful2 these fashion and shine forth the spirit of harmony which dwells within them4 ,it may be in truth said of them that they are made in the ,image of ,god1 and the truth of this statement grows upon us when we remember that they live and feel that they live in the ,essence of ,love--live and breathe and have their being moved spontaneously by the ,spirit which is the inmost life and force of all ,existence4 ,this is living on the ,tree of ,life and eating the fruit thereof mentioned metaphorically in the ,old ,testament4 ,love1 ,universal ,love1 unmixed1 ,absolute ,love is the only ,life4 ,when we lose sight of this ,ideal1 this substance of life1 we fall4 ,so long as our minds are filled from within with this ,love1 this ,radiance of ,god1 and we think1 move and act by its influence and promptings1 so long do we really live the ,life which is our real heritage from ,god4 ,the ,golden ,age people live this life moved by the ,spirit within them1 the ,spirit-,life that makes life an ecstasy unto itself4 ,this ,life of ,joy ,absolute is illumined by its own ,light by the aid of which they sec all ,nature as through a transparent glass1 they see everything with the ensouled mind's eye-- not by the physical eye--for they live within that ensouled mind and rarely come out to the surface called the physical plane4 ,when they do1 they feel as if the experiences of that physical plane are1 as it were1 the experiences of a dream1 while the experiences of the ensouled mind they feel as the ,reality1 the only ,reality4 ,i have already said that the three ,cardinal ,attributes1 7,sattwa1 ,rja and ,tama7 ,illumination1 ,activity and ,darkness1 are the joint parents of the ,principles which compose all creation4 ,when the forces of these ,attributes fall into equilibrium1 the dissolution of the universe takes place and the equalized ,attributes merge into one another and become transformed into a substance quite different from their own4 ,that substance is called ,shuddha ,sattwa--,pure ,illumination4 ,in ,sattwa there is a mixture of some ,rja and ,tama2 in ,rja there is a mixture of some ,sattwa and ,tama3 similarly1 in ,tama1 there is some mixture of ,sattwa and ,rja4 ,in ,shuddha ,sattwa1 the ,sattwa is free from the other two attributes4 ,krishna 7,absolute ,love7 is ,purest ,sattwa4 ,the equalizing of the forces of the ,attributes transforms them into ,pure ,illumination no doubt1 but the transformation is temporary4 ,krishna 7,absolute ,love7 is ,permanent ,purest ,illumination4 ,but even the temporary attainment1 by the ,attributes1 of the ,shuddha ,sattwa state makes them for the time being the same substance as this ,first ,principle and brings about their absorption into it as long as they keep in that state4 ,this is almost exactly as the germ of a tree remains merged in and becomes part and parcel of the kernel of its seed4 ,and as when the seed is put into the soil1 the action of germination separates from that kernel the germ which then grows into a tree1 so when in time the forces of the merged ,attributes fall out of equilibrium by ,rja 7,activity7 asserting itself1 they get separated and manifest themselves into the ,universe4 ,at first the activity of ,rja is feeble and ,sattwa predominates4 ,out of predominant ,sattwa springs the ,mind1 ,rja brings forth the ,ten ,senses and ,tama the ,five ,essences and the ,five ,gross ,forms of matter4 ,and all objects and animals and men and gods and earth and heaven are but different degrees of blendings of the ,three ,attributes4 ,the ,satya ,yuga 7,golden ,age7 at the beginning of creation is so full of ,sattwa 7,illumination7 that all ,nature is made of materials almost transparent as ether4 ,the matter of this first ,golden ,age is so fine that it would be invisible to the eye of our gross flesh of this distant ,kali 7,iron ,age74 ,even in the last ,golden ,age1 ,nature was made up of such fine matter that it would look1 to our gross vision of this day1 as pictures of light4 ,why is ,nature in the ,golden ,age so ethereal8 ,because the ,attribute of ,illumination is predominant in that cycle4 ,all is ,illumination1 within and without4 ,through this illumination the ,golden ,age people see the ,steady1 ,changeless substance which is the ,life and ,light of which the outer universe is but the shadow4 ,and with the spirit of this ,changeless ,love and ,life and ,light in ,one before their mind's vision1 they cannot but feel that its distorted1 changeful manifestations called objects are made of fabrics of which dreams are made of4 ,even they themselves are etheric and irridescent1 not visible to the physical eye of the ,dark ,age1 but always visible to the inner eye of men of any age--to the eye of the highly evolved man whose sight is more spiritual than physical4 ,ether is cognized through etheric vibrations--light alone recognizes light4 ,for the ,first ,quarter of the ,satya ,yuga or ,golden ,age 7,one ,thousand ,divine ,years7 this perfect state of ,universal ,holiness prevails on earth and among mankind4 ,this is the original of the recorded vision said to have been seen by ,st4 ,john the ,divine as embodied in ,chapters #bj1 #ba and #bb of his ,revelations4 ,this is the ,millennium spoken of in the ,holy ,bible when ,satan 7,sin--,tama--,darkness71 it is said1 will be bound and cast into a bottomless pit1 shut up and set a seal upon1 and holiness will become triumphant throughout the world4 ,this means the predominance of ,sattwa 7,illumination7 in man and ,nature and ,tama 7darkness7 will be drowned under it4 ,the people will live on the fruits of the ,tree of ,life--in the ,essence of ,love4 ,they will live face to face with ,god1 that is1 in perfect realization of ,his ,spirit--,love4 ,this ,millennium will begin with the ,first ,quarter of the coming ,satya ,yuga 7,golden ,age71 the ,new ,divine cycle which will be ushered in after the expiration of the ,kali ,yuga 7also called ,iron or ,dark ,age7 we are now living in4 ,that time is far away yet1 how far ,i shall in a succeeding ,section attempt to indicate4 ,as already suggested1 the ,golden ,age conditions of ,nature are the physical manifestation of a higher sphere4 ,according to the ,hindoo ,scriptures there are ,seven ,spheres 7,lokas7 or ,heavens4 ,people in the ,west speak of the ,seventh ,heaven4 ,few know where the expression has come from1 fewer that it has come from the ,hindoos who believe in the ,seven ,heavens4 ,the first is the ,earth4 7,bhur7 which is counted as a heaven because heavenly joys can be tasted on the earth plane4 ,above the ,earth is the ,bhuba ,sphere1 the ,second ,heaven4 ,above ,bhuba is ,swar the ,third2 above ,swar is ,mahar the ,fourth2 above ,mahar is ,jana the ,fifth2 above ,jana is ,tapa the ,sixth1 and above ,tapa is the ,satya ,loka 7,seventh74 ,the ,golden ,age state of the earth is but a reflection of this ,satya ,sphere on it's ,sattwa 7,transparently ,illuminated7 surface4 ,the men and women are angels on earth meet and have communications with gods and angels2 and at times even ,brahm1 the ,shiva1 the ,destroyer1 and ,vishnoo the preserver1 come down on earth and hold converse with these perfectly pure human beings4 ,earth then is ,heaven ,below1 and it is hard to tell1 when men mingle with the gods and angels when the latter come down to meet them1 which are the gods and angels and which are the men4 ,saint ,john's ,revelation #ba in the ,holy ,bible attempts to give some glimpse of this picture of the ,golden ,age3 ,and ,i saw a new heaven and a new earth2 for the first heaven and the first earth were passed away2 and there was no more sea4 #b4 ,and ,i1 ,john1 saw the holy city1 new ,jerusalem1 coming down from ,god out of heaven prepared as a bride adorned for her husband4 #c4 ,and ,i heard a great voice out of heaven saying1 ,behold1 the tabernacle of ,god is with men1 and he will dwell with them1 and they shall be his people1 and ,god himself shall be with them1 and be their ,god4 #d4 ,and ,god shall wipe away all tears from their eyes2 and there shall be no more death1 sorrow1 nor crying1 neither shall there be any more pain2 for the former things are passed away4 ,what ,st4 ,john describes as a new heaven and a new earth is the illuminated heaven and earth--illuminated by ,sattwa1 which destroys the darkness 7,tama7 of the preceding ,kali 7,iron7 ,age which pervades ,nature during its sway4 ,the holy city1 new ,jerusalem1 coming down from ,god out of heaven1 is the reflection of the ,satya ,loka 7the ,heaven of ,truth71 which comes down as it were and mirrors itself on earth4 ,the ,golden ,age earth is really a bride adorned for her husband1 ,god1 for1 in the ,hindoo ,scriptures1 ,earth has been called the ,bride of ,vishnoo 7,god74 ,the meaning of the third verse can be more easily understood as it speaks of the spiritual condition of the ,golden ,age ,i have described already4 ,the fourth verse supports the fact of the unbroken peace and happiness which dwells on earth during the ,golden ,age4 ,men know no sorrow1 nor crying1 nor pain4 ,they are happy and are ever filled with joy4 ,and there shall be no more death--this is very important testimony to the one statement in the ,hindoo ,scriptures about the ,golden ,age men and women which is more apt to be discredited than any other4 ,in them it is said that in the ,golden ,age men and women can live for one hundred thousand years and die at will1 which is corroborated by ,st4 ,john1 who says1 and there shall be no more death4 ,life in the ,golden ,age1 say the ,hindoo ,books1 is sustained by the marrow of the bones2 man lives as long as there is marrow in his bones4 ,death and disease are caused by accumulation of sin1 which is the result of improper1 unnatural living1 living1 that is1 in violation of ,nature's spiritual laws4 ,the ,golden ,age men live in absolute harmony with these laws1 and are therefore liable neither to death nor to disease4 ,men are filled1 in this age1 in full measure of virtue and sin has no place in it1 not a trace of it anywhere4 ,this is the state of ,nature and human society which is reproduced in the beginning and first quarter of every ,golden ,age1 which forms the first largest section of every ,divine ,cycle4 ,this is real ,universal ,brotherhood1 the union of soul to soul being brought about by the general recognition of the ,one ,spirit which is the root1 sustenance and life of all manifestations in ,nature4 ,spirit only makes man brotherly1 and the feeling of the ,one and the ,same spirit is the source of true brotherhood1 and until ,one ,love is for all1 souls shall be separated and countries will war with countries4 ,every one in the ,golden ,age looks upon every one else as himself1 as it were4 ,it is more than ,ideal ,brotherhood in this state of society2 it is real1 practical1 spontaneous brotherhood1 brought about by the ,attribute of ,illumination having full play within all created matter1 objects and beings4 ,they are united from within1 not through outside forces1 and so close and natural is the union that they do not realize that it is anything unusual at all1 even in the deep demonstrations of spontaneous love which they feel for one another4 ,if such is the high state of perfection which men attain in the ,golden ,age1 the animal and the vegetable kingdoms also share the benefit of the predominance of illumination in ,nature1 of which men and animals and vegetation are but different phases of manifestations4 ,we have read in the so-called fables and fairy-books of a time in which animals were wont to speak1 and as in our day they do not speak at all1 we regard such statements and stories as myths4 ,but they are not myths1 however absurd they may strike us1 viewed from our practical experiences of animals in our ,kali ,age life4 ,if the animals of this ,kali 7,dark7 ,age cannot speak1 that is no reason why animals of an enlightened age should not be able to speak4 ,but this is what forms the chief difficulty in the way of our believing in such stories4 ,we have been hypnotized by our conceit into believing that ours is the most enlightened age and that we are far ahead in enlightenment and advancement of intellect of our remote ancestors of1 what we complacently term1 the primitive ages1 meaning thereby ages in which men were either savages or half-savages4 ,if this were true1 the animals of those ages could be imagined as worse in habits1 powers and instincts than those of our advanced age4 ,alas1 however1 it is not true6 ,our remotest ancestors1 whom we1 in our dense ignorance of facts of that remote past1 love to call savages1 were such giants in intellect1 spirituality and moral force that our average best spiritual1 intellectual and moral men cannot be compared with them4 ,we are indeed fast losing our moral depth which was the sheet-anchor of their character4 ,why8 ,because our minds are getting more and more dense than those of even the near past1 not to speak of those of the remote ages4 ,why8 ,because ,nature herself is getting denser and denser every day with the growing influence of ,tama 7,darkness7 which is the ruling attribute of this ,iron ,age4 ,we are the products of ,nature--we all1 men and beasts and trees and grass4 ,our density is to be traced to our parent--,dame ,nature4 ,this growing density which pervades our minds is daily making us less spiritual and intellectual than our forefathers4 ,no wonder it has affected the body and senses of animals as well4 ,illuminated ,nature illuminates animals as well in the ,satya ,yuga4 ,animals then have more intelligence1 better perception and keener instincts than now1 and share the love-spirit of which all earth is full4 ,they talk like man1 although not in the same clear and sweet voice as man4 ,they roam about with men and love one another as men do4 ,there are no domestic animals in this part of the ,golden ,age1 for man has no home or house4 ,there are no wild animals1 for all animals are tame1 tamed by the spirit of harmony within and without them4 ,the cow roams about free1 giving milk to whoever will drink it out of her udder4 ,the trees in the ,satya ,yuga are large and tall in proportion to the height of men1 which is #ba cubits4 ,they are overladen with sweetest and juiciest fruits4 ,all kinds of corn grow wild and abundantly without any tending or cultivation4 ,the whole earth is a natural garden1 orchard and granary for all created beings to enjoy and draw sustenance from when needed4 ,here ,i quote a poem written under inspiration after seeing a trance-vision of the ,golden ,age1 by one of my students1 ,miss ,rose ,r4 ,anthon3 ,palpitating with love1 ,like a mother's breast1 ,as she views her babe ,as it sinks to rest4 ,like a million bees ,throbbing with life1 ,each cell a world ,in the citied hive4 ,this was the land ,i slept to see1 ,the land my dream ,unfolded to me4 ,here ,love did reign1 ,love life did greet1 ,life crowned with love ,the heart did meet4 ,here wondrous song ,the birds did sing1 ,and oh the echoes ,the skies did ring6 ,and oh the peace ,the heart did know6 ,and oh the lack ,of haunting woe6 ,here man commune ,with ,god did hold1 ,the doe run abreast ,with the lion bold4 ,the hawk and the dove ,shared one nest2 ,the lamb and leopard ,suckled one breast4 ,the tender nurslings1 ,the soft young things1 ,eager their minds1 ,like outspread wings4 ,the flowers nodded ,their faces fair2 ,sunbeams embraced ,the perfumed air4 ,little children ,with ,nature grew2 ,skies overhead1 ',neath feet the dew4 ,the happy youth ,the maid did woo4 ,free as the stars ,the moon did view4 ,with joy ,i beheld1 ,in this sweet land ,unspoilt was love ,by sin's hot hand4 ,with knots of guile ,the heart did bind4 ,no souring doubts ,disturbed the mind4 ,here livid hate ,no place did hold2 ,jackal and calf ,entered one fold4 ,nor envy's sneer ,belined the face4 ,nor fiery lust ,filched beauty's grace4 ,but rayed with peace ,was every eye1 ,and all unknown ,was panting sigh4 ,in every heart ,was ,love enthroned1 ,and every voice ,had ,hope entoned4 ,such was the land ,i slept to see4 ,the land my dream ,unfolded to me4 ,,section ,,vi4 ,,the ,,silver ,,age4 ,thus1 during the first quarter of the ,golden ,age1 covering #a1jjj divine years1 which are equal to #cfj1jjj lunar years1 its predominant spirituality sustains itself in its full vigor4 ,the next quarter is almost equally powerful in spirituality4 ,but after the middle is passed1 a little decline is perceptible1 not so much in spirituality as in the outward habits of the people4 ,during this period the ,vedic truths reveal themselves through the mediums of the entranced minds of some of the highly illuminated men4 ,now1 what is a ,vedic truth8 ,it is an expression in sound-form of one of the inmost laws of ,nature4 ,before this period the ,golden ,age people breathe1 move and have their being in these laws--as sensitive embodiments of these laws4 ,they are1 as it were1 moving ,vedas--human flesh-vehicles moved and manipulated from within by the basic laws of all ,existence4 ,the predominant ,sattwa in its extreme purity1 which is the essence of physical ,nature in the ,golden ,age1 blends with these laws so harmoniously that they form the self-acting mechanism of all motion of its materialized counterpart4 ,so long as these people are in perfect unison with these inner laws1 vibrating spontaneously with their vibrations1 they are quite unconscious of the operations of these laws1 or even of the laws themselves within them3 so long they live as unconscious moving manifestations of the laws4 ,but the moment they become conscious of them1 then that consciousness expresses itself in the form of thoughts1 and these thoughts find expression in words through the medium of some entranced minds4 ,these are called the ,eternal ,truths of the ,veda1 truths which are the foundations and sources of all truths promulgated by the illumined sages of all climes and times ever afterwards4 ,just as1 so long as we are perfectly healthy1 we remain unconscious of our health and enjoy the blessing of health most2 but when some disorder creeps into our system1 we become conscious of it and feel indisposed and try to adjust its lost equilibrium4 ,towards the end of the third quarter of the ,golden ,age1 a slight disorder is felt in the spiritual health of the people4 ,then a readjustment of the slight loss of the equilibrium is made with the aid of contemplation of the meaning of these ,vedic truths which are revealed through the still perfectly spiritual souls4 ,before this time all of them live the truths unconsciously2 now they live the truths consciously4 ,this indicates their fall from their absolutely healthy state of spirituality4 ,the degeneration increases with time at a very slow rate1 however1 for ,sattwa is still predominant1 although ,rja 7,activity7 has begun to assert itself more and more until the end of the ,golden ,age is reached1 when the action of ,rja becomes fully perceptible4 ,this pronounced assertion of ,rja within all ,nature is betrayed by outward signs and symptoms4 ,distinct changes are observable in the thoughts and actions of men1 while there is decrease in the wild natural growth and products of edible fruits1 roots and corn4 ,these main features of change mark the end of ,satya ,yuga 7,golden ,age7 and the beginning of the ,tret ,yuga 7,silver ,age74 ,from natural all-absorbing1 inward concentration upon the basic principle of the ,universe--,love--and drawing absolute never-failing happiness therefrom1 most people now begin to look outwards for happiness1 trying to draw it from the enjoyment of material objects4 ,a small portion1 however1 still retains the same inward look and enjoys the primeval ecstatic condition of the mind4 ,these still live in the ,tree of ,life4 ,but those who look outwards and try to draw happiness from without1 eat tor the first time of the fruit of the ,tree of ,knowledge1 as indicated by the figurative language of the ,christian ,bible4 ,so long as they do not look outwards1 they do not know of material pleasure1 pleasure which is mixed with pain1 ,rjasic pleasure1 pleasure which lasts for only a short while1 pleasure which has reaction of pain or cessation4 ,this knowledge of material pleasure and hankering for securing them is the fall of humanity4 ,the cause of this outward-looking is to be traced to the assertion of the ,cardinal ,attribute of ,activity 7,rja7 within ,nature rather than to any fault in her products themselves4 ,predominant ,sattwa 7,illumination7 maintains the harmony in the mind induced by calm concentration upon one object and that object a steady1 ,changeless one4 ,predominant ,rja 7,activity7 destroys this harmony and calmness by making the mind active with thoughts of many objects4 ,this state of activity itself turns the point of the mind's ken outwards and disturbs its harmony4 ,the mind is active only when it has to deal with the impressions of more than one object4 ,when the surface of a mirror is turned towards the sky1 it reflects only that one blue sky4 ,when it is turned towards the earth it reflects many objects4 ,such is the case with the mirror of the mind4 ,when it is turned inwards to the soul1 it reflects its one all-pervading1 colorless radiance and is therefore tranquil and happy4 ,when it is turned outwards1 it reflects the many-colored objects and is disturbed by their conflicting attributes4 ,all through the ,golden ,age the mirror of the human mind is kept turned inwards to the soul and reflects nothing but the soul of things4 ,at the end of that blessed period1 the natural assertion of ,rja turns it outwards to external objects which at once reflect themselves in it4 ,from this time people begin to take serious cognizance of their surroundings and privileges1 and to think of material enjoyment1 to taste material pleasures4 ,living the natural ,love-,life of the ,golden ,age is living on the fruit of the ,tree of ,life4 ,love alone is life2 it is the source of all life4 ,the dawning of the knowledge of material pleasure is eating for the first time of the fruit of the ,tree of ,knowledge--material knowledge4 ,the first hankering for it is the persuasive voice of the ,evil ,one1 called in ,sanscrit1 ,my4 ,my means illusion1 that which is unsubstantial to the inner sight yet seems and looks substantial to our outer 7material7 sight4 ,good and evil may be called the equivalents of the two ,sanscrit words ,sat and ,asat4 ,good is ,sat which means that which exists by itself1 which has substance4 ,evil is ,asat which means non-existent1 which has no existence 7substance7 of its own4 ,good is ,god 7,love74 ,evil is that which partakes of1 or is related to1 the phases of unsubstantial 7changeful7 manifestations which form the shroud of the only ,reality--,love4 ,to have our minds vision turned from this ,reality to its ,unreal ,shroud and mistaking it as the ,real1 constitutes our fall--the ,fall of ,mankind spoken of in the ,bible4 ,as long as we know nothing but the ,truth and live absolutely in that ,truth1 we have no idea of the ,false 7evil71 the deceptive real-looking ,unreal4 ,but the moment we are attracted by the ,unreal and live in it1 we begin to have knowledge of both ,good 7the ,real7 and ,evil 7the ,unreal74 ,we become so attached to the ,unreal that we cannot leave it1 although we know it to be ,unreal 7evil74 ,here is born what is called conscience1 which is the ,warner of sin--this living in the ,unreal though we know it is so and that we should not live in it4 ,this is the state of mind of the major portion of the ,silver ,age people4 ,with this outward-looking of their mind begins the hunting for ,absolute ,happiness on the surface of life1 instead of in its deepest depth where it dwells4 ,this search for it through material pleasures ends in this real object of that search being lost from their view and the pleasures themselves taking its place4 ,this last stage of mental degradation is not true1 however1 of all the people of the age4 ,a small portion still retain much of the high spirituality of the ,golden ,age4 ,some are swayed by predominant ,rja1 others are ruled by ,rja and ,tama1 while others are covered almost entirely by ,tama4 ,this leads to the division of the people into castes4 ,those who are uninfluenced by the assertive ,rja are called ,brhmans2 those swayed by ,rja are called ,kshatriyas2 those by ,rja and ,tama are called ,vaishyas2 those mostly ruled by ,tama are called ,sudras4 ,i have treated the caste system at some length in the next section4 ,tastes for material comforts involve housekeeping1 and housekeeping is impracticable without a house4 ,the people therefore build houses to live in for the first time in the ,degeneration period of the ,satya ,yuga4 ,the ,tret is called the ,silver ,age because gold1 the spiritual metal1 becomes less abundant with the decrease in spirituality in ,nature1 and silver is found in abundance4 ,people in the ,satya ,yuga use gold for household utensils1 hence the ,satya ,yuga is called the ,golden ,age4 ,the period in which gold plates come into use does not belong to the ,golden ,age proper4 ,it is used in what is called the ,degeneration 7,sandhyngsa7 period of the ,golden ,age4 ,every ,age has a ,junction period and a ,degeneration period1 called in the ,hindoo ,scriptures1 the ,twilight ,periods4 ,these periods are of equal length4 ,the morning ,twilight period of the ,satya ,yuga is #djj divine years1 equal to #add1jjj lunar years4 ,of the same length is its evening ,twilight period4 ,the morning ,twilight period represents the ,junction period1 the junction between the previous ,kali and the ,satya ,yugas4 ,the evening ,twilight period may be called the degeneration of the ,satya ,yuga4 ,it is in this degeneration period covering #add1jjj years1 that ,rja asserts itself and people begin to turn to material pleasures1 build houses1 wear clothes1 take to housekeeping1 eat cooked food and generally use gold plates1 gold being abundant and on account of its possessing pure 7spiritual7 magnetism1 purer than that of other metals4 ,the average human height in the ,silver ,age is #ad cubit or #ba feet1 average longevity of human life is #aj1jjj years2 human vitality is centered in the strength of the bones2 man lives as long as his bones sustain their strength4 ,in the ,golden ,age men enjoy full measure of spirituality4 ,virtue resides in them1 in the language of the ,shstras1 in full four quarters4 ,in the ,tret1 owing to the decrease of spirituality1 virtue loses one-quarter and retains three4 ,in the ,golden ,age1 they are natural embodiments of ,vedic wisdom4 ,in the ,tret1 they have to study that wisdom1 as it expresses itself through entranced ,sages1 to keep up spirituality4 ,and as the ,silver ,age advances1 the increased influence of more and more assertive ,rja within them makes it more and more imperative on all religious teachers and kings to direct people's attention to the necessity of wider and deeper study and practice of ,vedic truths4 ,as ,i have said1 in the ,golden ,age there are no carnal relations between man and woman1 so is there none in the ,silver ,age1 although man and woman as husband and wife live together in houses1 have housekeeping and enjoy material comforts4 ,yet1 strange as it will strike most of us here at this distance of time1 the ,golden ,age and ,silver ,age women bear and give birth to children4 ,the child is born in the womb of its mother at the wish and command of the husband4 ,the wife asks her husband for a child1 and the husband of the ,golden ,age1 who is a miniature creator in the potency of his mind-force1 says1 ,so be it1 and the wife at once conceives4 ,but she has no pain of child-bearing or child-birth to suffer from4 ,the child is born soon after1 and1 at times1 almost immediately4 ,in the ,tret ,yuga1 the conception takes place in some cases in the same manner1 and1 in most cases1 through the eating by the wife of charoo1 a mixture of boiled rice1 milk1 sugar and butter--magnetized by mystic words or the will-force of a psychic husband or a saint or a ,brhman--a magnetism which draws into the preparation a disembodied spirit who passes into the body of the wife through the food4 ,the difficulty in believing this process of child conception lies in the ignorance which now prevails in the minds of most people of the modern world1 especially in those of ,westerners1 as to the origin of conception1 as to how conception takes place4 ,the prevailing idea1 formed from the teachings of imperfect modern science1 is that it is the male seed itself planted in the female soil that begets and develops into the child4 ,no greater fallacy can exist than this idea4 ,modern science is progressive1 and in the process of time that progress will surely open its eyes to the true fact in regard to this matter4 ,it will then find that it is the invisible germ hidden inside the seed1 the subtle form of organism encased in the thickened juice of the tree which the seed is1 that develops into the shoot and the tree and not merely the juice itself4 ,this subtle organism enters into the forming bud from outside4 ,without this incoming subtle organism no seed can germinate1 neither does a seed germinate1 as is well known1 of which the germ has been destroyed4 ,similarly1 no conception can take place without a disembodied soul--a human germ--entering the human seed when planted in the human soil4 ,the juice of the seed and the juice of the soil form but the physical body of the child4 ,the astral body1 which is encased in this physical body1 comes from without to dwell in that seed and leaves the developed physical body at death1 which is nothing but the total disorganization of the physical body4 ,the astral body never dies unless it is destroyed by bringing about absolute equilibrium of the three ,cardinal ,attributes1 which form the ,ego of man1 through spiritual development4 ,i have treated this subject more fully under the heading of ,reincarnation4 ,the length of the ,silver ,age proper is #c1jjj divine years1 equal to #a1jhj1jjj human 7lunar7 years with the two ,twilight 7the ,junction and the ,degeneration7 ,periods1 of #ajh4jjj years each1 in addition4 ,,section ,,vii4 ,,the ,,caste ,,system4 ,i have said that at the end of the ,golden ,age and during its degeneration period1 people's minds lose their tranquil equilibrium and look outwards for happiness4 ,at this stage of the disturbance within ,nature and humanity occasioned by the assertion of the ,rja attribute1 the caste system comes into existence4 ,the object of the caste system is to preserve as much order and harmony in human society as possible and prevent its disruption into individual units4 ,in the ,golden ,age all the people are as one family1 in the ,silver ,age they are divided into four families1 divided according to their inclinations1 habits and actions1 and harmonious relations being established with one another through laws and interdependence4 ,those who still retain their perfected spirituality by subduing the influence of ,rja are called ,brhmans which means those who know or still dwell in ,brahm--the ,spirit of ,god4 ,they are considered the head of the other castes because they are the embodiments of spiritual wisdom which is the chiefest requisite in the building of character and the higher development of the human soul4 ,some of them still retain their ,golden ,age habits of life1 others clothe themselves with the barks of trees and live on fruits and nuts and roots in the forests1 in huts made of tree-trunks and leaves4 ,they pass their days and nights in contemplation of the ,deity1 the ,divine ,spirit and its ,laws operating within ,nature and inculcate these truths into the minds of the other classes of people4 ,those who1 being unable to subdue the influence of ,rja1 are swayed by passions and become bold1 spirited and filled with material desires are called ,kshatriyas4 ,they become rulers of the other two castes4 ,these are the first ,kings and ,rulers of men4 ,but they rule according to the injunctions of inspired ,codes of laws1 laws which are propounded with the object of the highest good of humanity in view1 as well as the propagation of peace and goodwill among all classes of people4 ,according to these laws the ,king's first duty is to look to the material welfare of his subjects2 the second is to protect them from injustice and aggression2 the third is to help their moral and spiritual development2 in short1 the ,king's duty is to treat his subjects as his children4 ,if any ,king fail to perform these duties to the satisfaction of his subjects or become aggressive towards them1 he is immediately removed from his throne by the ,brhmans 7,rishis71 the all-powerful ,brhmans1 who always have the welfare of ,god's creatures at heart1 and whose spiritual powers are mightier than kingly weapons and might4 ,the ,brhmans are called the gods of earth 7,bhudevas7 on account of their disinterested love of humanity and self-sacrificing devotion for its welfare and their irresistible spiritual and psychical powers to carry their objects for the good of humanity into action4 ,those among the ,golden ,age people in whom excessive action of ,rja develops some ,tama as well1 and partly covers the ,sattwa ,attribute1 form yet another distinct caste4 ,they are called ,vaishyas4 ,while the ,kshatriyas occupy themselves in taking over the control and government of countries and peoples1 the ,vaishyas take to the occupation of agriculture1 commerce and raising of cattle1 as much in their own individual material interests as in the interests of all humanity4 ,in the ,golden ,age1 owing to the fulness of spirituality within ,nature1 all kinds of grains grow wild and abundant4 ,with the decrease of that spirituality towards its end1 these natural products of the earth diminish in quality and quantity1 while the growing material instincts in people bring about their larger consumption1 thereby creating greater demand for them4 ,this increased demand is supplied by cultivation by the ,vaishyas4 ,those1 again1 among the ,golden ,age people who1 owing to the predominance of the ,tama ,attribute in them1 are filled with envy and greed1 and become untruthful and devoid of clean habits of life and take to all sorts of low means and ways for their living are classed as ,sudras4 ,the ,kshatriya rulers compel these ,sudras for their own good as well as the good of all other classes of people to take service under the three upper castes as domestic servants1 so that by contact and association with their masters and by the examples of their purer ideas and habits of life they may be elevated in morals and conduct4 ,the science and wisdom which are the foundation of the caste system of the ,silver ,age people and which still form the backbone of the degenerate remnants of these primeval people1 now known as ,hindoos1 are worthy of study of all civilized mankind of the present day4 ,it is the scientific law of the caste system which has preserved the indestructible individuality of the ,hindoos as a race2 it is the chief source of strength which has supplied their inexhaustible vitality as a nation2 the never failing force which has insured the permanency of their existence on the face of the globe4 ,it is a system1 the absence of which in the organization of all other human societies1 modern and ancient1 has been the cause of their decay and death4 ,the ,hindoo caste system is based upon laws of the inmost science of life1 the laws which modern scientists are trying so hard and yet so hopelessly to discover and understand through wrong processes of investigation4 ,modern scientists are boastful of their achievements in the field of discovery of ,nature's laws and imagine they have learned almost all of ,nature's secrets1 while in truth they know but a few of her surface-laws the mainsprings of which are to be found deep down in the mental and spiritual strata of which they even dream not of--a realm which must ever remain closed to purely objective investigation4 ,it is as wrong to try to study ,nature from the operations of her physical laws as to govern and guide human beings by the aid of the deceptive light of those laws4 ,the physical is the manifestation of the mental plane1 as the mental is the manifestation of the spiritual plane1 as ,i have shown in previous ,sections4 ,the phenomena of the physical plane of ,nature are deceptive to the purely physical vision because they are the product of ,tama--darkened ,rja4 ,deceptive also are the phenomena of the mental plane--though not as deceptive as those of the physical--to a mental vision the light of which is not derived from the spiritual plane--the mysterious machine room which alone supplies the life-substance and springy of action to the mental and physical planes4 ,the student of physical and mental ,nature who is not provided with the microscope of spiritual insight is apt almost invariably to read her in both these aspects incorrectly4 ,he should not1 therefore1 be considered a safe guide for the healthy and harmonious development of human character1 which is but a part and phase of one whole ,nature called the ,universe4 ,the laws operating in the deepest depth of ,nature can only be seen and studied by the illumination of the soul1 the ,radiance of ,krishna's ,body4 ,these the ,brhmans1 the portion of the ,golden ,age people who still retain their high state of spirituality1 study and learn and utilize in codifying principles and rules for regulating the daily life of the rest of the people4 ,the conception of the caste system betrays their intimate knowledge of these inner natural laws upon which it is based and the profound wisdom with which its organization to the minutest details is arranged4 ,the organization of the caste system is1 in fact1 devised after the organization of the human body--after the inner and the outer human body4 ,the entire caste system is like a huge living human body--living with its organs and senses in harmonious working order and its mind contributing to and enjoying the effect of that harmony and feeling the higher planes to which the effect of that harmony elevates4 ,what is the most needed essential for the healthy1 harmonious and useful conduct of human life8 ,love1 ,intelligence and ,wisdom4 ,i had almost said ,love or ,wisdom1 for ,intelligence and ,wisdom are but manifestations of ,love4 ,intelligence is the light of ,love1 and wisdom is but its reflection on its own enlightened shadow--the mind4 ,wisdom likewise embodies both ,love and its light4 ,without wisdom a human being is like a wayward1 mischievous animal4 ,our wisdom 7intelligence and thought7 inspire and guide our actions4 ,good thoughts lead us to good actions1 bad thoughts lead us to bad actions4 ,we are nothing but our mind and our mind is nothing but our thoughts--commingled effects of the reflections upon the mind of external objects and internal impressions of previous reflections of objects1 called ,ideas4 ,thoughts that lead us to bad actions1 that is to say1 actions which hurt others and us too1 which bring inharmony to others and finally to our own mind1 are neither beneficial nor useful to our life2 they are injurious to its best interests4 ,wisdom 7harmonious1 useful thoughts7 is therefore the most essential requisite of human life4 ,without it power and wealthy are apt always to be misused and misdirected1 resulting in loss of harmony4 ,and harmony is happiness1 happiness which is the goal of all our quests and efforts in life4 ,thus the ,brhmans1 who devote themselves absolutely to acquiring wisdom by communing with the ,soul of ,nature and its finest and purest attributes1 and to supplying them to those who do not any more enjoy that advantage and privilege1 naturally form the head --the seat of wisdom and intelligence--of the social organization1 called the four-castes4 ,the lower three castes are indebted to the ,brhmans for wisdom which they receive from them in the form of lessons and codified laws of life which guide their daily existence1 just as every one of us is indebted to our intelligence and wisdom for performing the functions of life to our own and our neighbors' benefit4 ,hence the ,brhmans1 who supply the most important essential of life1 are protected1 provided for and paid utmost homage to1 by all the other castes4 ,next to wisdom comes strength1 physical and mental1 another greatly needed requisite of human life4 ,a man needs mind-force to rule his own mind and body as well as those of others to whom he is related1 in order to maintain harmony within and without4 ,he needs also physical strength to defend himself and others against attacks and aggressions and prevent encroachments by others upon his property and interests4 ,the ,kshatriyas 7,kings7 form and supply this requisite to the four-caste organism4 ,they form the arms of the ,caste-,body1 arms being symbolical of strength and ruling power4 ,without a powerful1 noble ruler1 all communities of men are liable to find themselves in disorder and inharmony and to suffer from lawlessness and injustice1 just as a man who has no strength to defend himself from aggression is liable to be robbed of his possessions and be miserable4 ,more important than the duty of protecting the life and property of his subjects is the ,king's duty to help their moral and spiritual well-being4 ,and this the king does by enforcing the performance of the religious duties appertaining to each of the three castes as enjoined in the ,vedic laws1 discovered and enunciated by the holy ones4 ,those who do not perform these duties and practices are punished by temporary excommunication and1 if still persistent in disobeying the injunctions1 by absolute banishment from all societies4 ,these early sages have always held that prevention is better and easier than cure of diseases1 physical1 mental or spiritual4 ,regular spiritual practices1 performed daily1 form habits1 and spiritual habits cleanse the impurities of the mind which then becomes fit to reflect the highest spiritual truths by the light of which man witnesses the unity of all ,nature1 feels the ecstasy of the ,one ,essence which pervades it and stands face to face with his ,maker4 ,the next essential of harmonious human life is food4 ,most people of our day will say that food is rather the first essential of life4 ,we1 in this degenerate age1 have indeed come to think so4 ,but the ,silver ,age people1 as well as all really thoughtful people amongst us1 do not think so4 ,food does sustain life1 no doubt1 but that life1 if void of wisdom and force of mind1 is not worth living4 ,it is the life of an animal or a vegetable4 ,food is essential to life2 so are wisdom and mental force4 ,is our life sustained by food alone8 ,i should think not1 unless it be the life of a man who is but a little removed from a beast4 ,happy thoughts furnish the chief support of our life4 ,our life depends more upon happy and harmonious thoughts than food4 ,if our thoughts are sad and gloomy1 we do not enjoy life at all or feel that we are living1 although we may eat the daintiest food1 be surrounded by luxuries and have plenty of the world's goods4 ,many of us destroy this food-sustained life suffering from the pangs of miserable thoughts1 many die of broken heart and other diseases brought on by the continued pressure of sad thoughts1 although well fed and well clothed and well supplied with money and other material comforts of life4 ,the ,vaishyas represent the vital vigor of the ,four-,caste organism1 and as1 according to the ,shstras1 the seat of the vital vigor is the loins1 the ,vaishyas form the loins of that body4 ,the ,silver ,age ,vaishyas take to cultivation of the soil1 raising of cattle and trade more for the weal of all mankind than for their own personal aggrandizement4 ,the ,sudras are the feet of the ,four-,caste organism1 very important members of the body too4 ,they represent devotion through service4 ,indeed1 devotion is the training which each caste passes through while fulfilling the duties of its profession4 ,the ,brhmans are to practise meditation on ,god and study the ,veda2 the object is devotion to the ,supreme ,being4 ,the ,kshatriyas are to rule the other two castes with the aid of the ,brhmans1 with love1 justice and fatherly care according to inspired laws2 the object is to acquire devotion to the ,supreme ,being4 ,the ,vaishyas are to till the land and raise cattle only to serve ,god's creatures2 the object is to cultivate devotion to the ,supreme ,being thereby4 ,the ,sudras must serve the three pure and spiritual upper castes for the purpose of absorbing their spiritual magnetism through association and examples2 the object is the same1 cultivating devotion to the ,supreme ,being by loving service rendered to ,his devotees4 ,thus the ,caste system1 though worked by human agency1 is founded upon natural laws4 ,as originally created in the ,silver ,age1 its object is to form people into groups according to the similarity of their natural casts of mind1 according to their natural instincts and dispositions1 with the view of uniting them by the bonds of their common as well as mutual interests1 with the view of helping them to material1 moral and spiritual elevation by compelling them to discharge their respective duties according to the injunctions of inspired codes of laws furnished by illumined ,sages whose very pure1 unselfish1 spiritual and self-sacrificing life is the best guarantee of the wisdom1 efficacy and usefulness of their advices and teachings4 ,the relation of interdependence which these caste laws consolidate is in itself one of the grandest achievements of the caste system for the good of the human family4 ,it is the most practical means of preserving unity and a natural preventive of the disintegration of the whole mass of humanity into individual units than which no greater calamity can happen to the general as well as individual weal of human beings4 ,yet1 alas1 among non-caste races this is happening1 especially in the ,western countries of the world1 at the present time6 ,look at the state of the human society at this moment1 particularly that portion of it which is governed by the ideas of what is boastfully called civilization6 ,look at the external results of the internal influence of this civilization6 ,material comfort and pleasure has become the very ideal of life for its average votary4 ,all1 almost all are ever rushing on the path of securing the means for that one end4 ,and in that mad rush they are jostling1 hustling1 hating1 abusing1 cheating1 killing1 and destroying one another physically and morally4 ,in that mad rush for that one goal1 in that selfish fight and quarrel1 out of the exhaustion brought on by the efforts of that bustling and hustling1 they have no time or opportunity or inclination to think of anything which has no immediate concern with that utterly material aim of life4 ,they have no time to think of their mind1 much less of their soul1 which most of them have abolished as a delusion and an obstacle in the way of material success4 ,they have even no time to look up into the blue heavens during night or during day1 to look at the beauties of the stars and the moon1 much less to think of what they are and if they have any relation with them4 ,material interests are fast taking the place of natural love and affection4 ,husbands and wives are fighting with each other2 sons and daughters are ignoring and disobeying their parents2 masters and servants have no other regard for each other than that inspired by personal gain2 they are always trying to cheat instead of helping each other4 ,members of communities are divided against each other and only seemingly united for the sake of selfish ends4 ,society exists only in name4 ,envy1 malice1 greed1 selfishness1 conceit having gained predominance in all1 have split society into units4 ,this chaotic state of modern human society in most parts of the world1 the truth of which will be generally acknowledged1 ought to convince all thoughtful people as to the wisdom and vital necessity of the caste system4 ,even now where the four-caste system still exists1 it does serve to keep the communities within its rule as one compact body to a great extent1 through the influence of its laws of interdependence and mutual harmonious relations4 ,thanks to ,caste1 even the degenerating ,hindoos of to-day have not yet been split into units4 ,this remnant race1 a race which has still retained some of the instincts of the original human family of the ,silver ,age1 is being more and more divided and subdivided1 no doubt1 at the present day4 ,but these divisions and subdivisions are large coherent parts1 linked together into one great whole4 ,the entire race is divided into four castes2 the castes are divided into sub-castes1 the sub-castes again into communities1 the communities into rural societies1 the rural societies into large patriarchal joint-families4 ,the members of families are ruled by the patriarchs1 the patriarchs by the headmen of caste communities1 the caste communities by the spiritual 7,brhman7 guides1 through the enforcement of the salutary ,scriptural injunctions1 the infringement of which is punished1 in minor cases1 by expiations involving physical hardships and spiritual austerities and purifying ceremonies1 and1 in serious cases1 by expulsion from caste1 which1 in ,india1 is a greater disaster than natural or material calamities4 ,and all these rulers and ruled are related to one another by more or less natural love and affection or respect and sense of duty born in their blood through thousands of generations of hereditary habits of thought and life2 all are inspired to command and obey by the spirit of the ,veda which their mind absorbs through the performance of their respective spiritual1 social1 physical duties as enjoined by the later ,scriptures--the ,shstras1 which are modified embodiments of the revealed laws of the ,basic ,spirit of ,all ,life1 the all-cementing ,spirit of ,nature--,love4 ,,section ,,viii4 ,,the ,,four ,,stages ,,of ,,life4 ,simultaneously with the introduction of the ,caste ,system in the ,silver ,age are instituted the ,four ,stages of ,life1 the object of which is to help the lower state of human consciousness to gradually attain to the highest spiritual realization4 ,they are graduated processes of mental and physical application and discipline by the practice of which individuals are to recover the absolute illumination1 being and bliss enjoyed by all human souls in the ,golden ,ago4 ,they impart a scientific training to the human mind in order to enable it to subdue its ,rjasic 7active7 and ,tmasic 7darkening7 attributes by developing the ,sttwic 7illuminating7 attribute through concentration upon the ,basic ,principles of ,life--the ,centre and ,essence of ,absolute ,purity and ,illumination4 ,the first stage is called ,brahmacharjya or spiritual ,pupilage4 ,the second stage is called ,grihastha or ,householdership4 ,the third stage is called ,vnaprastha or ,asceticism1 ,the fourth stage is called the ,bhikshu or ,wandering ,friarship4 ,the first1 third and fourth stages are enjoined for the three twice-born castes and the third and fourth are open even to a ,sudra if he is found worthy of adopting them4 ,the ,brhman1 ,kshatriya and ,vaishya are called twice-born2 the first birth is the physical birth1 the second is the spiritual birth through the investiture of the holy thread from which begins the performance of daily spiritual duties and practices4 ,the first stage of life begins1 soon after this spiritual initiation1 at the age of twelve1 when the boy goes to reside with the ,gooroo 7spiritual guide7 for studying the ,veda and for undergoing spiritual1 mental and physical discipline4 ,the ,gooroo is an illuminated ,brhman sage whose love and affection for the pupils in his charge and anxious care and efforts for the unfoldment of their souls are not equalled by those of even their parents4 ,he feeds1 clothes and lodges them in his own abode free of any charge or consideration whatever4 ,his one thought and concern is to help them to realize the ,truth1 to be freed from the bondage of matter and thus enter the ,absolute ,realm of ,eternal ,love and ,happiness4 ,while every student has to perform the same regular spiritual rites and practices and to say the prayers daily after physical purification1 the method of training adopted by the ,gooroo for developing their soul is not the same in each case4 ,to some he explains the truths of the ,veda and asks them to meditate on their meanings4 ,others1 who show natural instincts of devotion1 he trains into practical realization of the same truths without teaching them a single word of the ,veda4 ,the chief method of a ,gooroo's teaching is to draw the student's mind away from worldly attractions and turn the direction of the mind's vision inwards into the soul4 ,devotion is the principal aim1 for devotion means concentration and when that concentration is fixed upon the contemplation of the ,essence of things which pervades them all and yet is unmixed with the outer substance and attributes of their manifested forms1 the mind absorbs the perfect purity of that ,essence and is filled with the serenity and the inexpressible joy born of absolute freedom from the influence of matter4 ,if the student obtains this practical realization of the ,essence of ,existence1 he remains for the rest of his life in this stage of spiritual pupilage4 ,but he is no more a pupil2 he becomes a teacher of pupils--a ,gooroo4 ,it is this practical realization that invests a student of wisdom with the magnetic power of awakening that realization in others4 ,a spiritual student's training is essentially based upon a life of purest mental and physical chastity2 the student is not allowed by the teacher to mix or talk with worldly men or to discuss temporal subjects among themselves4 ,when the practical realization of the ,truth is attained1 life's one object is attained4 ,if1 however1 after staying and studying with the ,gooroo for twelve years1 the student fails to have this practical grasp of the soul of wisdom1 he leaves the ,gooroo and with his permission returns to his family1 takes unto himself a good-tempered1 virtuous and spiritually-inclined wife and enters into the life of a householder4 ,but the principal object of this second stage of life is the same as in the first-realization of the ,truth4 ,the practice for physical and mental purity is continued1 the ,veda is studied daily1 diligently and devotedly1 and the meanings of its truths and principles contemplated with calmness and concentration1 comparing their lessons in the light of the experiences of worldly life4 ,the obligations of household life are greater than those of pupilage4 ,life must be sustained on simple and sparing meals2 the means of living must be honestly earned1 the hungry or needy beggar must be satisfied according to means and ability2 the pleasures and comforts of household existence must be enjoyed moderately and with discrimination2 parents1 wife1 members of the family1 poor relatives and dependents and devoted servants must be supported1 loved and made happy4 ,all legitimate wishes and wants of the wife must be satisfied1 she must be cherished with affection and respect and regarded as the presiding deity of household harmony4 ,if during this household life the truth is realized1 the householder remains at home during the rest of his earthly days2 he has no need to go into the third stage of life1 for1 as ,i have said1 realization of the ,truth is the end and aim of life in all its stages4 ,if1 however1 this main object is not obtained1 the householder1 after twenty-four years of family life1 must enter the third stage1 that of the ascetic4 ,he must leave his home with his wife and retire from worldly life and interests and live in some secluded forest place near his home and practise austerities1 physical and mental1 in order to purge the mind of all its material inclinations for a period of twelve years4 ,if during that time the realization is obtained1 he remains in that stage for the rest of his life1 imparting the realized knowledge and wisdom to all who may come to him4 ,if1 however1 he fails in his search for it1 even in this ascetic stage1 he returns to his home with his wife1 and if he has a son to protect and support her1 he leaves his home and family1 with the permission of his parents and his wife1 and enters into the fourth stage1 that of the holy wanderer1 to tread the path to ,freedom and ,truth all alone1 sundering all ties of worldly life and surrendering himself--body1 mind and soul--to that search4 ,he must not occupy his mind with any other but that one thought2 he must live on one simple1 spare meal a day1 enough to sufficiently satisfy his hunger2 he must dress himself in scant saffron-colored clothes1 the color of ,love and ,wisdom4 ,he must ever be wandering1 never entering a human home1 and rest under trees2 but must not sleep under one tree or on the same spot or place for three successive nights1 ,never talk with people on any other subject than that of his search1 and discuss it with humble spirit of inquiry with illuminated sages he comes across on his journeyings4 ,this all-absorbing meditation does help to awaken in him at last the light of the ,truth1 and blessed with that light he is filled with joy and feels himself the happiest mortal1 in touch and tune with the purest spirit of the ,universe1 the ,infinity which is the parent of the ,finite4 ,with the first flush of this realization he changes the color of his clothes from saffron to while1 the color of ,illumination 7,sattwa71 and as he wanders still1 in the ecstasy of the bliss of ,truth within his soul1 gradually the objective phenomena around him seem unsubstantial and finally grow dim and shadowy1 while the realized spirit in which his mind lives immersed1 he perceives to be the only substance of those shadows4 ,then1 as he roams along1 laughing and sporting like a little boy in the fulness of the glee within1 he becomes in time almost unconscious of anything outside of his soul4 ,his very sight is a blessing to all beholders1 a blessing which fills them temporarily with the delight of his intoxication4 ,he has no count of time or notion of the phases of time--whether it is morning1 noon or night4 ,he lives henceforth in ,infinity and views all ,nature as dwelling within him and anon views himself as a wavelet in the infinite ocean of its ,essence4 ,he does not feel any hunger1 for with the satisfaction of his spiritual hunger all hunger has been satisfied forever4 ,he is the embodiment of ecstasy1 uncovered ecstasy1 and even his physical cover1 the white cloth1 has fallen from his body4 ,he stands naked as naked ,nature's most natural man4 ,he is clothed with the illumination of his soul1 like the ,golden ,age man4 ,,section ,,ix4 ,,the ,,copper ,,age4 ,the ,divine ,cycle of time can be likened to a fruit4 ,like the ripening and rottening of a fruit1 the ,divine ,cycle develops and degenerates into rottenness4 ,the ,golden ,age is its ripening stage4 ,at the end of that age1 it is fully ripe4 ,the ,silver ,age is its overripe stage4 ,the ,copper ,age marks the stage of its rottenness and the ,iron ,age is its fully rotten stage4 ,at the end of the ,iron ,age1 it is reduced to its seed out of which springs the sprout of the ,golden ,age4 ,and during the junction period of the ,golden ,age1 covering #add1jjj human years1 the sprout grows into a flowering tree which bears fruit with the commencement of the ,golden ,age proper4 ,the length of the ,copper ,age is #b1jjj divine years1 equal to #gbj1jjj human years1 while its ,twilight periods are #gb1jjj years each4 ,men in this age are seven cubits or ten and a half feet high4 ,virtue lives in it in two quarters1 the other two being filled by vice4 ,vitality is rooted in the blood2 men live as long as there is blood in their body4 ,gold and silver leaving become dearer the metal generally used in making household utensils is copper which is found abundantly1 whence the age derives its name4 ,the intensity of accelerated ,rja within ,nature helps the assertion of ,tama in all her manifest phases1 although ,sattwa still has some influence4 ,the trees become less in height1 less fruitful and the fruits less sweet2 crops less abundant despite the best efforts of cultivation4 ,cows give less milk than in the ,silver ,age1 while wild animals become more ferocious4 ,most animals can speak in the ,silver ,age1 but now only some of them1 the higher ones1 are blessed with that power during the major portion of it4 ,people in the ,copper ,age become more and more outward-looking generally1 especially the ,sudras1 some of whom having become filled with dense ,tama1 revolt against all laws and discipline and turn into thieves and robbers4 ,these latter are expelled from their caste and banished out of civilized centres of population the world over by the kings4 ,they are called by the common name of robbers and specific names of ,yavans and ,mlechhas which means men who are wild1 barbarous and unclean by nature and habits4 ,these ,yavans and ,allechhas come into existence towards the end of the ,silver ,age and rapidly increase in number during the ,dwpar 7,copper ,age71 towards the end of which they form the majority of the world's population and are known by different names according to the localities of their habitation1 different shades of their dark attributes1 and the callings they pursue3 ,yavan1 ,kirt 7hunters71 ,gndhr1 ,cheen 7,chinese71 ,shabar1 ,barbar 7barbarian71 ,shak1 ,tungr1 ,kanka1 ,palhab1 ,ramat and ,kambhoj4 ,the kings in the ,copper ,age have a hard time to protect their subjects and their territories from the depredations of these wild characters and robbers4 ,the king's first duty is to preserve peace in his kingdom so that his subjects may not be disturbed in the performance of their religious duties1 may apply themselves to the study of the ,veda and the contemplation of the ,supreme ,deity and tread the path of virtue without annoyance4 ,the king's chief duty being to insure the material welfare of his subjects with the sole view of helping their spiritual welfare1 the punishment for the infringement of caste and religious rules is made severe and swiftly administered4 ,at the same time the spirit of the times is taken into consideration and many rigid rules are relaxed and minor faults are pardoned4 ,the four castes are subdivided into sub-castes according to the different callings that the ,vaishyas and ,sudras show preference in their inclinations to follow4 ,those who take to agriculture are classed as cultivators1 those who rear cattle and sell milk and butter are called milkmen1 while those who take to trade and commerce are called traders and merchants and so on4 ,all these form into different sub-castes under the general caste of ,vaishya4 ,similarly the ,sudras are subdivided according to their respective callings2 viz41 blacksmiths1 potters1 carpenters1 masons1 etc41 all under the general caste of ,sudra4 ,the chief object of these sub-castes is to save human society from disintegration as much as possible1 to preserve the masses of men in as large coherent sections as practicable linked to one another through spiritual1 moral and material relations4 ,another1 and almost equally important1 object of the caste and sub-caste systems in the ,copper ,age is to conserve the heredity of their different intellectualities1 talents1 healthy characteristics1 and instincts4 ,this becomes all the more necessary owing to the fact that it is in the ,dwpar ,yuga that husbands and wives begin to have carnal relations4 ,during the ,golden ,age and the greater portion of the ,silver ,age all men and women are1 what ,christians call1 virgin-born4 ,the fuss that is made about this immaculate conception succeeds only to excite a smile of pity in the ,shastra-enlightened ,hindoo--a smile of pity for the ignorance of the facts in the past history of the human race of which they seem to know so little and care less to know more4 ,this fact about the ,golden and ,silver ,ages1 this generally prevailing immaculate child-conception1 ought to open their eyes4 ,if they require any authority for this statement1 ,i refer them to the study of the ,shnti ,parva of the ,mahbhrata4 ,the ,yoga-power of the ,golden ,age men draw disembodied souls from the ,bhuba sphere and spiritual souls from higher spheres to enter into a woman's womb and be born on the earth plane4 ,the will-force of these men supplies these incoming souls with the material of a physical body4 ,in the ,silver ,age the higher illuminated ,brhmans and ,saints can bring about conception in the same way1 while others bring it about by making the women eat magnetized charoo1 which not only draws these spirits to the womb1 but supplies the material for the physical body4 ,in the ,copper ,age1 however1 the decrease of spirituality takes away the power1 and so the material of the physical body has to be supplied by the physical vigor of the father and the blood of the mother to enable a disembodied spirit to enter the womb and grow into a child4 ,this degenerated process of procreation coming into vogue in the ,copper ,age renders it necessary to fuse higher magnetism into the lower castes1 as well as to preserve the magnetism of each caste from deterioration4 ,the means adapted for securing these ends is to allow the two higher castes men to marry girls of the lower castes1 and towards the latter end of the ,copper ,age even ,vaishyas are permitted to marry ,sudra girls4 ,the lower caste men1 however1 are never allowed to marry higher caste women1 as it degenerates the breed1 the seed being a far more potent factor in producing excellence of growth than the soil4 ,the offsprings of these intermarriages form into castes distinct from those of their fathers and mothers1 lower than their father's and higher than their mother's4 ,in order to preserve the magnetism and the hereditary talent and instincts from deteriorating1 the castes are divided into sub-castes according to their general proclivities and professions of livelihood4 ,each sub-caste must marry within its own circle1 and must eat food cooked by the hands of its own members4 ,heredity is now being believed in by the materealistic people of the modern world1 and when that belief in heredity will have grown stronger in their minds1 they will then take practical measures to preserve the good qualities of heredity from being spoilt by coming in contact with the bad magnetism of its lower traits4 ,this human magnetism is a subject which is worthy of the study of modern scientists4 ,if they can find out what it is1 ascertain its properties1 power for good and evil1 and how good magnetism can be conserved and transmitted and how bad magnetism can be purified1 they will do humanity greater good than they have done by the discovery of steam and electricity1 which1 judged from the standpoint of the highest good1 ought to be considered as very doubtful boons4 ,magnetism is not useful magnetism if it is purely physical4 ,it is not worth preserving1 it is injurious1 and its contact ought to be avoided4 ,it is spiritual magnetism which is worth preserving4 ,it is spirituality which is the medium which transmits good heredity from parent to progeny4 ,the mind is the storehouse and battery of all human magnetism4 ,the vibrations of the mind pervade every atom of the body and the mind's vibrations are generated by its principal and most powerful thoughts and sentiments4 ,these vibrations are the essence of these thoughts and sentiments1 and magnetism is that subtle essence impregnated with the potencies of the mind mixed with the subtle forces of the physical body4 ,marrying1 cooking and eating within the caste helps to conserve in the individual members thereof the spiritual and mental magnetism1 generated by the performances of the religious duties and ceremonies and spiritual incantations which form the daily routine of household life enjoined by the ,scriptures4 ,thus wisdom1 talent1 traits1 instincts are all ingrained in and transmitted through the blood from generation to generation of each caste4 ,the caste is like a university1 each home a school1 and the instincts and talents1 brought into being with the birth of each member1 are the implanted principles of the knowledge of each profession of which it is the caste4 ,a carpenter's caste is a guild for carpentry1 a carpenter's home is a technical school for carpentry where the natural talent and love for the art are partly imbibed by the instincts of heredity and partly by observation which is the best system of training4 ,with these tendencies of material arts are born in the blood of the child the germs of the moral and spiritual culture of the parents4 ,these germs shoot forth into healthy growth under the fostering care of the child's guardians1 aided by the religious1 social and domestic duties the growing child has to perform daily4 ,the carpenter is as much a useful member of the four-caste society as the ,brhman4 ,the householder ,brhman can no more do without a carpenter than a carpenter can do without a ,brhman4 ,but the value of the ,brhman's help to the carpenter being more important to the development of his soul1 which is the true aim and goal of earthly life1 the obligations of the other castes to the ,brhman are greater and deeper than those of the ,brhman to the ,sudra4 ,the question may now be asked1 has that carpenter no chance of becoming the equal of the ,brhman through spiritual culture8 ,yes and no4 ,yes1 because ,brhmanhood is nobody's monopoly4 ,brhmanhood is but a state of the human mind--the ensouled state of the human mind1 and anybody who develops this state of mind1 even though he be encased within a ,pariah's flesh1 lays legitimate claim to ,brahmanhood4 ,only he must make that ensouled mental state perfect1 only he must enter the fold of ,brhmanhood through the door of ,nature1 through the ingress of ,rebirth4 ,the maturity of a material or mental condition is best known to ,nature4 ,a mass of animal flesh1 lying on the surface of ,mother ,earth1 undergoes all the processes of disintegration and putrefaction1 and when that disintegration is complete1 ,earth assimilates and absorbs it again2 it becomes a part of her body1 it becomes earth itself4 ,what is true of material plane of ,nature is true as well of her mental and spiritual planes4 ,when a carpenter has developed full ,brhman consciousness1 ,nature opens to him wide the portals of the spiritual caste which had looked down upon him in his carpenter birth4 ,even in his carpenter birth1 he does not go unrewarded4 ,the case of the carpenter ,rishi1 called ,suta1 is a luminous instance in point4 ,his spiritual culture was so great that the highest illuminated sages 7,rishis7 learned from him the lessons of the ,purnas which he preached to them1 sitting on a raised platform with their reverential permission4 ,he was considered a knower of ,brahm and so enjoyed the respect paid to the highest spiritual beings4 ,a ,sudra may not become a ,brhman1 but may become through practical spiritual culture a higher being than a ,brhman even in his ,sudra birth1 and be born into a highly spiritual ,brhman family1 by sheer dint of merit1 the merit of developing spiritual consciousness--in the next birth4 ,similarly a ,brhman1 born in the highest family of his clan1 will1 by developing ,pariah qualities1 be outclassed in his ,brhman birth and enter through the door of ,nature into a ,pariah family in a subsequent birth4 ,the above facts and truths are known to a child even of every caste4 ,even a child knows1 either in the ,copper ,age or to-day among the four-caste people1 that a caste-birth is dependent upon ,karma 7actions74 ,a ,sudra1 therefore1 takes the very fact of his birth as sufficient reason for his being placed in the lowest caste4 ,he is reconciled to his fate1 a fate with the potentialities of his actions in previous existences4 ,and the little gloom of sadness that his lowly station of life casts upon his mind is illumined now and again by the silver lining of the consolation that it is in his power1 if he so wills it1 to be a high ,brhman in the next incarnation1 if he succeeds in developing his higher soul-consciousness4 ,the ,veda in the ,copper ,age has for the first time to be studied and its truths practised in two parts--the philosophical and the ceremonial parts4 ,men generally are degenerated so much in this age that they can no longer grasp the truths of the ,upanishads without first purifying their body and through the purified body the mind4 ,the ,vedas are divided into ,upanishads 7,eternal ,spiritual ,truths7 and the ,mantras 7incantations1 hymns and ceremonies1 the practice of which cleanses the impurities of the mind and body74 ,in the ,dwpar ,yuga1 therefore1 the performance of the ceremonials of the ,veda is much in vogue4 ,when the body and mind are purified1 they are made fit for grasping the meanings of the higher philosophy of life and become receptive to the influences of the subtlest spiritual vibrations4 ,,section ,x4 ,,the ,,iron ,,age4 ,but even these attempts and safeguards for keeping up the higher individuality of the human race fail to retard the course of the degeneration which ,nature herself undergoes in the process of time4 ,the fruit of ,divine ,cycle1 spoken of in the beginning of the last ,section1 reaches an advanced stage of rottenness which marks the commencement of the ,twilight ,period of the ,kali1 called also ,tamas or the ,dark ,age4 ,the characteristics of ,kali are symptoms of ,nature filled with denser gloom than heretofore4 ,the usual ,kali1 the last section of every ,divine ,cycle1 is much more dense with ,tama 7darkness7 than the one in which we are living now4 ,the reason is that at the junction of the last ,dwpar and the present ,kali1 the fullest incarnation of the ,supreme ,deity1 ,sri ,krishna himself1 came on earth to dwell among men for a period of a hundred years4 ,this ,avatr and source of all ,avatrs1 this central ,form-,point of ,all-,pervading ,brahm1 this ,embodiment of ,para-,brahm1 is gracious enough to come and dwell among men on earth only once in #ga ,divine cycles4 ,we1 the degenerated mortals of this ,dark ,age1 are more fortunate than even humanity of many a ,golden or ,silver ,age4 ,the ,supreme ,lord sanctifies the soil of the earth-plane of every universe with the all-purifying touch of ,his ,lotus-,feet by turns4 ,the countless universes that spring out of ,him and return in germ-form again into ,him have the grace of ,his personal touch and supervision at appointed times4 ,when ,krishna comes to live in any of the universes1 ,nature therein is turned inside out1 so that the inmost essence of it may flow over its surface and wash off all the causes of pollution4 ,it has been recorded by the contemporary sages of ,krishna-,leel1 the all-knowing sages who came down to earth from higher planes to act as scribes of the ,lord's deeds1 that by the coming of ,krishna not only the #cf1jjj years1 forming the junction period of ,kali1 was destroyed1 but also almost half of the age of ,kali proper1 while the ,lord's ,rash-,dance with the ,gopis absorbed a whole ,kalpa covering #cf1jjj ,divine cycles out of the age of ,brahm4 ,the age of ,brahm is the age of the universe1 that is to say1 the age of ,brahm is equal to the duration of creation4 ,brahm lives for #ajj ,brhmic years and one ,brhmic year is made up of #cfj ,brhmic days4 ,one day of ,brahm is equal to one ,kalpa1 so is his night4 ,a ,kalpa is equal to #ab1jjj1jjj divine years4 ,one night of ,brahm covers the same period of time so that one day and one night of ,brahm covers #bd1jjj1jjj divine years4 ,multiplying these figures by #cfj we get #h1fdj1jjj1jjj divine years1 which is the span of one year of ,brahm4 ,multiplying these figures by #ajj we get the span of ,brahm's age1 #hfd1jjj1jjj1jjj divine years1 which being multiplied by #cfj we get #caa1jdj1jjj1jjj1jjj human 7lunar7 years1 the age of ,brahm1 the duration of creation4 ,thus the night of the ,rash-,dance not only absorbed one ,kalpa equal to #d1cbj1jjj1jjj lunar years out of the duration of creation1 but also #cf1jjj years which form the junction of ,dwpar and ,kali1 as also about half the span of the ,kali proper4 ,about this last there is no authoritative statement in the ,shstras1 but it has been stated therein that when ,krishna left the earth and went up to ,his ,abode1 the forces of advanced ,kali overtook humanity4 ,now1 according to the ,hindoo almanacs1 about #e1jjj years only have passed since ,krishna's departure1 which would mean that it is now but the beginning of ,kali proper1 the span of which is #cfj1jjj years4 ,but the signs and symptoms of the times already visible are unmistakably of the middle ,kali1 detailed descriptive features of which are to be found in the ,mahbhrata as also in all the ,purnas4 ,this being so1 it is not a wrong supposition that we are already in the middle ,kali and that ,krishna-,leel has also taken away half the age of ,kali proper4 ,nor is it necessary that the ,kali has to pass through the conventional figures of its duration given in the ,shstras4 ,what is true of individual humanity is true also of the whole mass of humanity which represents ,kali4 ,kali is nothing else but the forms of ,nature's changes of the latter end of a ,divine cycle4 ,we1 men and beasts and trees and grass1 productions of ,nature1 represent the phases and features of ,kali4 ,dense ,tama working within ,nature brings out the characteristics of this dark age to the surface of the earth4 ,man being the most highly organized product and the most powerful medium of her attributes1 the thoughts and actions of men are most affected by it4 ,the dark thoughts and actions1 called sin in common parlance of humanity1 form the sins of ,kali which represents the spirit of human conduct and characteristics in the ,dark ,age4 ,we see that people1 who are naturally healthy and robust1 shorten their longevity by over-indulging in vice4 ,thus a life of vice or sin1 that is1 life lived in violation of ,nature's laws1 begets diseases of the body which bring about early destruction4 ,a man for instance1 who1 according to his natural state of health1 ought to live for one hundred years1 is often found to die at the age of thirty1 a victim of dissipated life4 ,this rule applies to ,kali4 ,all our accumulated sins form ,kali's sins4 ,and these accumulated sins are begetting diseases in the body and mind of humanity from which ,kali must die an early death4 ,this ,kali1 therefore1 with its rapidly increasing accumulation of sin1 may come to an end in less than #aj1jjj years1 its conventional period of existence1 #cfj1jjj years1 being condensed into that short space of time4 ,judging from the signs of an advanced state of rottenness1 already developed1 it would seem as if the worst features which hasten its end may manifest themselves in less than a few hundred years4 ,but1 like wheels within wheels1 the ,satya1 ,tret and ,dwpar cycles have their sway through its duration by turns4 ,by this ,i mean that during the course of ,kali 7,iron ,age7 features and characteristics of the ,golden1 ,silver and ,copper ,ages manifest themselves by turns all through it4 ,indeed1 the spirit and attributes of these four cycles weigh the moral and physical atmosphere of each day and night4 ,supposing the average day begin at #f ,a4,m41 the influence and the attributes of the ,golden ,age prevail from #f ,a4,m4 to #c3cf ,p4,m42 those of the ,silver ,age prevail from #c3cf ,p4,m4 to #aj3dh ,p4,m42 those of the ,copper ,age from #aj3dh ,p4,m4 to #c3cf ,a4,m41 and those of the ,iron ,age from #c3cf ,a4,m4 to #f ,a4,m4 ,illumination and comparative calmness dwell within and without us from morning tip to high noon owing to the predominance of ,sattwa1 the predominant attribute of the ,golden ,age4 ,from noon activity 7,rja7 asserts itself1 and by about #c o'clock in the afternoon it gains full force when light 7inside and out of us7 is on the decline and calmness is disturbed1 introducing the influence of the ,silver ,age1 which lasts until about #aa at night1 when ,tama 7,darkness7 begins its reign and1 combined with ,rja1 holds the rule of the ,copper ,age4 ,the signs of ,tama are laziness1 inaction1 sleep1 etc4 ,we begin to experience these from it o'clock at night and until three in the morning slumber and gloom envelop us and ,nature4 ,but sleep and darkness are deepest from three to five in the morning1 these hours are ruled by ,kali1 the ,dark ,age4 ,thus cycles revolve within cycles as they revolve even within the smallest cycle1 called ,throughout the ,iron ,age1 the conditions of the first three cycles prevail one after the other1 and when this influence of the ,copper ,age conditions in the ,kali ,age spends itself1 conditions of darker ,kali prevail for a time3 ,then again signs are visible of ,golden ,age influence and after a time degenerate into ,silver ,age phases1 then into ,copper ,age mixed light1 then again into the deep gloom of ,kali within ,kali1 and so on4 ,as ,kali advances more and more the successive1 rotatory influences of the other three cycles become feebler and feebler1 and at last under the deepest gloom of ,kali gaining fullest power1 their influences are kept down absolutely4 ,here begins the end of the ,kali period4 ,soon after the signs of the coming ,golden ,age are visible4 ,these ever recurring conditions of the ,golden and ,silver ,ages1 though feeble in their influence1 counteract the destructive influences of vice and sin and thus help to save the life of ,kali from coming to an end all too soon4 ,the ,kali ,yuga is called the ,iron ,age1 because gold1 silver and copper becoming scarcer1 people use all sorts of mixed metals1 but chiefly iron1 in making household utensils1 iron being found in great abundance4 ,the average stature of mankind is three and a half cubits or #e feet #i inches4 ,virtue is reduced to one-quarter1 the other three-quarters being made up by vice4 ,with the decrease of spirituality ill every succeeding age1 the root of vitality has been transferred from marrow to bone1 from bone to blood4 ,now1 in the ,kali that root of life is destroyed4 ,life in this age is generally sustained by food alone4 ,the effect of constant concentration upon changeful1 external objects rebounds upon the body1 causing loss of tissue greater than that in the former ages1 which men still have their minds turned inwards1 between whiles1 to have a dip in the source of ,all-,life--the soul4 ,the ,vedas in the ,iron ,age are no more understandable to the people in their original sound-embodiments except to a small portion of spiritual ,brhmans4 ,they are therefore presented to the people in general in the form of ,shstras and ,purnas4 ,these embody the ,vedic truths1 principles and ideas in easy constructions and simple language1 illustrated by examples and stories drawn from facts in life of the past ages4 ,the ,shstras are1 therefore1 nothing but the ,vedas1 simplified1 explained and illustrated1 with the object of enabling the deteriorated intellect of the ,iron ,age man to grasp the light and the spirit of the ,storehouse of ,revealed ,wisdom4 ,the ceremonial parts of the ,vedas are likewise modified and rendered easier for practice in the form of ,smritis 7forms of spiritual duties and sacrifices7 the daily performance of which is enjoined upon the four-caste people4 ,yet for all that1 despite all these strenuous efforts of the small spiritual portion of the people to save the souls of their brethren from succumbing to the dark forces of the age and the allurements of a material life of undisciplined liberty and license1 human society falls into a mental and material state of chaos1 typical of the stage of complete rottenness of a fruit4 ,as many grains of wheat when ground in a mill look like one substance1 called flour1 which means so many separate grains of wheat have been divided into such minute parts that they appear as one substance2 so1 in this most advanced stage of decomposition of human society1 its various and separate composing parts and phases--religious1 racial and material--will be divided into one whole-looking mass of separate minute units4 ,people's minds1 at this latter end of the age1 will be so far removed from the idea and notion of ,god and the soul that the ,vedas1 the ,bible and all other religious books and philosophies that are now extant will disappear1 and even the fact that they had at any time existed will be completely forgotten4 ,churches and temples1 mosques and synagogues will no more be seen on the face of the earth1 humanity will live for life itself--the grossest material life4 ,each individual will differ from the other on all imaginable points of view on all subjects4 ,every man and woman will be his or her own ,god or ideal4 ,there will be no sympathy between them1 each one asserting his or her independence over all of his or her fellow creatures4 ,they will think1 act1 move1 eat1 sleep as their own wild1 wilful dispositions will prompt causing quarrels and fighting between another4 ,selfishness and aggression will the keynote of their character1 the number of ,mlechhas and ,yavans and outcasted people increases out of all proportion to the number of the four-caste people who may now be called the ,root ,race of the earth4 ,in the process of time this ,root ,race of people will cling round the centre of the earth to save their spiritual instincts1 pure ways of living1 customs and habits from being contaminated by association with the strayed portion of humanity who now form the greatest majority4 ,as1 when in the throes of death1 through disease1 the only visible action of life is centered in the heart1 while all other parts are numb and comparatively lifeless1 so with the advance of ,kali1 the spiritual life becomes centered in the heart of the earth4 ,this heart of the earth is called in the ancient ,scriptures the ,sea-,girt ,isle or peninsula1 the ,belt of the ,earth's ,body--now called ,india4 ,in this heart only of the earth live the original four-caste people1 while the rest1 broken away and divorced from the parent stock and religion1 are scattered all over the rest of her body4 ,the signs of advanced ,kali are already visible all over the earth at the present moment1 nay1 even of its most degenerated stage1 especially in the ,west--signs and symptoms which are manifesting themselves here and there even in men of the ,root ,race4 ,what a horrid state of affairs the closing period of ,kali will bring about may be judged from the prophesies made five thousand years ago by the illuminated sages of this ,root ,race1 prophesies which are correct in startling exactitude and some of which are on all fours with the signs and characteristics of our present period1 as will be seen from a few extracts from them given below4 ,the conditions of the different stages of ,kali have been described in all the eighteen ,purnas1 and the ,mahbhrata which embody the history of the human race from creation to destruction--the past1 present and future phases of human society of all times and of all climes4 ,the following few details translated from a minute description of the early1 middle and final stages of the ,kali1 given by the ,mrkandeya1 in reply to questions put in to ,kali by ,king ,yudhisthira in an assemblage of saints1 kings and nobles1 inspired by incarnated ,krishna1 who was present in person1 will be of interest to most of my readers3 ,raja ,yudhisthira1 ,emperorer of ,bhrat-varsha1 the central of the seven continents of the ancient world 7now known as all the world71 during his sojourn among the ,rishis 7saints7 of ,kmyak ,forest1 with a view to ascertain the future state of the world1 asked the immortal saint 7,brahmarshi7 ,mrkandeya1 ,holy one6 ,after having beard your wonderful accounts of the creation and the destruction of the universe1 we have become anxious to hear about ,kali ,yuga1 and we beg you to describe this age in detail to us4 ,what results will be produced by the destruction of the ,root ,religion8 ,what will the valor1 strength1 food1 behavior1 costume and longevity of the human race he like8 ,and how long after will commence the ,satya ,yuga 7,golden ,age7 again8 ,saint ,mrkandeya answered3 ,o ,king6 ,in the ,satya ,yuga1 virtue being void of the least touch of greed1 deception and other evil qualities of the mind1 was like a full four-footed bull4 ,in the ,tret1 it lost one and in the ,dwpar two feet4 ,in the ,dark ,age it will be only one-footed1 the other three feet being destroyed by vice4 ,the longevity1 heroism1 intelligence1 strength and mind-force of mankind are gradually decreasing age by age2 they will decrease still more in the ,kali4 ,the ,kings1 ,brhmans1 ,vaishyas and ,sudras will practice false piety1 and this false piety will be turned into a means for cheating others4 ,love of truth will decline in men2 decline in love of truth will cause shortness of life2 shortness of life will prevent the proper cultivation of wisdom1 ,little wisdom will beget ignorance1 ignorance will beget greed1 greed anger1 anger delusion4 ,and swayed by greed1 anger1 delusion and sensuality1 they will be envious of and antagonistic to each other4 ,the twice-born castes will become void of truth and holy meditation4 ,the mean ,chandals 7pariahs7 will behave like ,kshatriyas and ,kshatriyas will imitate the ways of the ,chandals4 ,husbands will become extremely henpecked2 feed upon fish1 flesh and milk of goat and sheep4 ,man will aggress upon and develop an irreligious1 atheistic and thievish nature4 ,people will not discriminate about the eatableness or uneatableness of any food4 ,brhmans will cease performing spiritual practices1 will denounce the ,vedas1 and being deluded by false discussion give up holy ceremonials and engage themselves in mean actions4 ,father and son will feel no compunction in killing each other1 but will rather feel delighted at the deed and call it an act of ,god4 ,the whole world will become ,mlechha 7unclean and barbarous7 void of religious performances and ceremonials1 gladness and festivities4 ,almost all people will be miserly1 defame their friends and defraud and steal the money of poor unprotected widows4 ,they will possess little strength and no energy1 yet be greedy and filled with material1 sensual attachments2 will gladly listen to the advices of well-known bad persons and accept charity by false pretences4 ,conceited yet illiterate kings will challenge one another to fight1 will try to kill one another1 and will be like thorns in the sides of their subjects4 ,setting at naught their duties of protecting the people1 they will1 swayed by greed and pride1 be ever anxious to rob and punish them1 and1 prompted by their cruel heart1 they will snatch away the property and wives of honest and pious men4 ,none will ask a father for his daughter to marry1 and no father will offer his daughter in marriage4 ,the daughters will choose and marry their own choice without consulting anybody or going through any ceremonials4 ,brother will cheat brother4 ,even learned persons will lose love of truth and be addicted to telling lies2 the old will act like boys1 boys like old people4 ,cowards will brag of their bravery and brave men will act like cowards4 ,all will eat the same kinds of food and be tilled with selfishness and delusion4 ,no one will trust another4 ,brhmans1 ,kshatriyas and ,vaishyas will cease to restrain and rule the ,sudras or even each other4 ,all castes will be levelled and become one--unclean and barbarous4 ,fathers will not pardon sons1 nor sons pardon their fathers4 ,wives will cease from attending upon their husbands2 men and women will all be self-willed and envious of each other4 ,people will not perform any good works or ceremonies to satisfy the gods4 ,they will not listen to each other2 there will be no gooroo 7teacher7 or chel 7pupil71 all will be filled with the darkness of ignorance4 ,at ,kali-end4 their longevity will be sixteen years2 most will die immediately after that age is reached4 ,women will give birth to children at the age of seven or eight1 and1 in some cases1 even at five or six2 men will beget children at the age of ten or twelve2 in some cases1 even at the age of seven or eight4 ,no husband will be satisfied with his wife1 no wife satisfied with her husband4 ,they will have very little wealth1 and even those who will have no wealth whatever will wear the false marks of wealth4 ,envy will be predominant in every mind1 hunger ever burning in every stomach4 ,cross-road and streets will be thronged by wantons and libertines4 ,women1 forsaking shame1 will bear spite and grudge for their husbands4 ,men will be all of unclean habits1 manners and customs1 cat anything and everything and will be terrible in every way and action4 ,they will cheat all in buying and selling of goods1 out of sheer greed4 ,none will care to acquire spiritual wisdom1 yet all will be busied in performing spiritual ceremonies for form's sake and be naturally addicted to crooked acts4 ,they will show the faults of each other4 ,people will live in constant fear of losing their lives as victims of their own greed and envy4 ,the ,sudras will kill ,brhmans and rob them of their property1 and the ,brhmans being thus oppressed will cry out in agony and out of fear will roam unprotected on the surface of the earth4 ,some of them will take refuge in lonely spots on river banks1 in mountains and in dangerous places to save their lives2 others being oppressed by the grinding taxes of unjust kings1 will lose all patience1 and taking to the services of ,sudras1 will perform forbidden acts4 ,the generality of people will become fierce and of murderous propensities4 ,the ,sudras will become spiritual preceptors and ,brhmans will listen to them1 believing their wrong precepts to be demonstrated facts4 ,the low will be high and the high low3 all conditions will be reversed4 ,all1 all people will forsake ,god and worship ,mammon4 ,the ,sudras will cease from serving ,brhmans4 ,the ,earth will no longer be adorned by the temples of ,god4 ,all mankind will be impious and develop frightful characters4 ,meat will be their food1 liquor their drink4 ,the one object of life will be to increase flesh and blood4 ,the rain-clouds towards the close of ,kali will pour down rains out of season so that1 overwhelmed by incessant and untimely rain1 people will subsist on fruit and roots4 ,pupils will not care for the lessons of their teachers1 temporal or other1 and will act against their wishes4 ,the poverty-stricken ,gooroos 7spiritual teachers7 will curse their disciples4 ,there will not be the least trace of respect left in the world4 ,the relations of friends and kiths and kins will depend upon obligations of money4 ,at the close of the cycle flowers will grow upon flowers1 fruits upon fruits1 and1 owing to the rains not falling in season1 there will grow but scanty crops1 so that famine-stricken populations of the earth will cry out in hunger and roam upon her surface4 ,fragrant things will lose their odor1 sweet juices will lose their sweetness1 seeds will not germinate properly4 ,women will transfer their love from husbands to servants4 ,all women1 including wives of heroes1 will prefer somebody else to their husbands for lovers4 ,pious men will be in mean stations1 short-lived and poor2 vicious men will occupy high positions1 have long life and prosperity4 ,there will be constant breaking out of fires all over the land4 ,tired and hungry wayfarers will ask for food and refuge from householders in vain1 and out of despair rest and sleep upon the road4 ,crows and other birds1 snakes and beasts will make unearthly noises4 ,when ,nature and human society will be thus revolutionized1 reaction will naturally set ill4 ,when the fruit of ,divine ,cycle will thus reach its extreme stage of rottenness1 out of its seed will spring forth a shoot which will grow into a fresh tree4 ,that tree1 in turn1 will bear fresh fruit--a fresh ,divine ,cycle4 ,in this state of the darkest gloom1 faint streaks of russet light will be visible which will grow bright anon and give birth to the dawn of the ,golden ,age again4 ,reaction is the law of ,nature1 reaction is the result of every phase of action4 ,when vice has its full run on the face of the globe1 when it has reached its lowest depth and wildest reign1 it spends its force1 becomes weakened1 allowing virtue to lift its head once more and build its palace of light upon its ruins4 ,vice is born of ,tama1 and virtue of ,sattwa and the active force of both is ,rja4 ,time is the self-manifesting kaleidoscopic revolution of color-pictures on the transparent canvas of ether4 ,after the deepest shades of dark colors are exhausted1 there is a reaction of lighter colors4 ,when ,tama has exhausted its force1 ,sattwa asserts itself by natural law4 ,this healthy reaction growing stronger will gradually evolve some order out of the chaos of the closing ,kali4 ,a portion of the people will get disgusted with the reign of utmost licence and inharmony1 and1 endowed with strong mental force to resist the influence of the age1 will pierce the veil of darkness enveloping everything and see the light that dwells within4 ,these will stimulate this reaction1 and spread the discovered light among others groping in the darkness for that light4 ,the four castes will be gradually established once more in some fashion4 ,at this stage will be born in the village of ,sambhalpur in ,india a ,brhman of great spiritual force1 named ,vishnujash1 and in time will become the father of the coming ,incarnation of ,vishnoo1 one of the most powerful incarnations--,kalki4 ,the ,lord ,kalki will rapidly grow into youth and spiritual power4 ,at his mere mental call will come to him countless vehicles1 armours1 all kinds of weapons of war and soldiers4 ,he will then lead them to battle against all the ,mlechhas1 robbers and tyrants1 all over the world1 who will fall shouting in agony before his mammoth sword4 ,after extirpating them all1 the hold will establish once again perfect order and harmony on the surface of the earth4 ,after ruling the world as ,emperor and infusing into humanity the spirit of highest spirituality1 ,kalki will make over the charge of the earth to the ,brhmans and disappear after entering a most beautiful forest4 ,here will commence the ,junction period of coming ,golden ,age4 ,during this period1 covering #add1jjj lunar years1 all germs of vice1 crime and sin will be destroyed and men will become engaged in spiritual practices and ceremonials4 ,the earth will be adorned with beautiful forests and gardens1 buildings1 lakes1 reservoirs1 and temples of ,god and many are the sacred ceremonies that will be constantly performed on her surface4 ,everywhere will be visible holy ,brhmans1 saints and anchorites4 ,the four stages of life which before were filled with rogues will now be filled by pious1 honest and truthful men4 ,the deep-rooted bad instincts and associations will then be driven out of the minds of all people4 ,all the crops will grow plentifully in their proper seasons4 ,all people will be employed in charitable acts1 religious sacrifices1 and in performing spiritual duties4 ,the ,brhmans will again be absorbed in holy meditations1 satisfied and serene2 the ,kshatriyas will exhibit their valor2 the kings rule the world with justice and mercy2 the ,vaishyas carry on trade and agriculture2 the ,sudras serve the three upper castes with loving service4 ,this purifying process of humanity will be carried on all through the #add1jjj years bringing about the highest spiritual1 mental and physical development4 ,from the shortest stature to which the human body will be decreased1 it will gradually1 through this long process of time and culture1 be increased once again to the height of #ba cubits or #ca #a_/b feet4 ,with the height of the body will be reached the height of spiritual perfection4 ,all1 all men and women will once again enjoy the blessings of predominant ,sattwa within ,nature and roam upon the earth in the ,garden of ,eden with their vision turned inwards into the soul of things1 their body clad with the sky1 their hearts filled with ecstasy1 their thoughts centered upon ,god4 ,we all who are now walking the earth1 had walked in the last ,golden ,ago and formed members of that godly fraternity of ,adams and ,eves and shall do so in the coming ,golden ,age1 unless we develop higher soul-consciousness and1 before the end of the present ,kali1 transfer ourselves to any the upper four spheres or to the highest beyond the universe--,golaka--the abode of ,absolute ,love1 to dwell with our only ,lover and ,beloved--,krishna4 ,,section ,,xi4 ,,manwantara ,,or ,,the ,,deluge4 ,the next larger cycle of time is called the ,manwantara or the ,deluge4 ,when the ,divine ,cycle has revolved #ga times it brings about a cataclysm4 ,the oceans surge up and cover the entire earth with its waters1 even the highest peaks of the ,himalayas being submerged1 and remain so for the period of #ga ,divine ,cycles4 ,this world-wide natural catastrophy occurs periodically1 owing to more and more increased accumulation of the sins of humanity1 who1 along with all living beings and vegetation are thus destroyed by submersion4 ,the only man saved is the most virtuous and spiritual man of the time1 who becomes the ,manoo elect1 that is1 the spiritual governor of the next ,cycle which extends between the time of the reappearance of land after the ,deluge to the next ,deluge4 ,this period is called ,manwantara1 the period between two ,manoos4 ,the account of the ,deluge as given in the ,old ,testament of the ,bible has been taken from minute accounts recorded in the ,alatsya 7,fish7 ,purana and the condensed facts about them given in all the ,purnas as well as the ,mahbhrata4 ,only1 the ,bible version is distorted in some particulars4 ,since the beginning of the present ,kalpa creation1 six ,manwantaras1 each ending with the ,deluge1 have passed away4 ,we are just now living in the seventh of which twenty-seven ,divine ,cycles have rolled away and we are now living in the ,iron ,age of the twenty-eighth4 ,many millions of years therefore have gone by since the last ,flood4 ,towards the end of the ,kali ,yuga of the last ,manwantara1 mankind became filled with the utmost corruption4 ,but there was1 according to the ,mahbhrata and the ,bhgavat ,purana1 one man1 by the name of ,king ,satyavrata1 whom this spirit of corruption failed to touch4 ,he was almost as pure and spiritually powerful as ,brahm1 the ,creator1 while he was possessed of uncommon physical beauty4 ,he was engaged in spiritual austerities and meditation in a holy forest on the top of the ,himalayan mountains for many hundred years4 ,one day1 while he was sitting in contemplation on the bank of the river ,cheerinee1 a little fish leapt out of the water into his hands4 ,he threw it back into the river but the fish1 to his surprise1 spoke and begged the king to protect him from a large fish coming to devour him4 ,satyavrata out of compassion took the fish into his hands again1 went home and placed it in a water-pot4 ,he tended him as his own offspring4 ,the fish gradually grew so big that he had to be taken to a large pond1 but after a few years the pond could no more hold the fish1 so large had it become4 ,the ,king wondering at this unprecedented growth suspected the fish to be ,vishnoo ,himself4 ,the fish begged ,satyavrata to put him into the holy ,ganges which he did by his ,yoga power4 ,in time1 however1 the fish growing still larger1 he had to be taken to the ocean4 ,the ,king exhibited his yoga-power again by carrying that huge fish to the ocean4 ,as soon as he was thrown into the sea1 the phenomenal ,fish smiled and thus addressed the ,king1 ,o thou kind one6 ,thou hast saved and protected me in every way1 but ,i will leave nothing undone to return this kindness4 ,now1 listen6 ,the time has come for one of the great events of the world4 ,the destruction of the earth is at hand4 ,on the seventh day from this1 the earth shall be swallowed up by the waters1 from which thou canst not be saved except through me4 ,a large ark shall come to thee into which thou must get with the seven ,rishis 7,illumined ,beings7 of the ,great ,bear who shall help and bear you company4 ,take thou also all kinds of seeds of all trees1 plants1 shrubs and creepers1 as also pairs of all animals and creeping things on this boat and wait for me4 ,i will soon appear there1 bedecked with horns4 ,do not doubt my words1 but do as ,i tell thee4 ,the strange ,fish then disappeared as ,satyavrata said1 ,so shall it be4 ,he then did just as the ,fish had told him4 ,when the ark came1 he went aboard with the ,seven ,rishis of the ,great ,bear and seeds and animals and waited in anxious contemplation of the ,divine ,fish which soon appeared as he had promised1 bedecked with horns and high as a hillock4 ,he made salutation to him and tied the ark to his horns with a strong heavy rope1 whereupon the ,fish pulled the ark with great speed and began to play upon the bosom of the ocean4 ,then the ocean heaved with huge waves and the waters roared4 ,it all looked as if the ocean was performing a wild dance4 ,the ark was then tossed and whirled about with great force1 and soon not a trace of land or sign of any direction was visible4 ,earth and sky seemed one vast expanse of water under which all men and beasts and birds and vegetation were drowned and destroyed4 ,the ,fish and the ark and ,satyavrata with the ,seven ,rishis and the seeds and animals alone existed4 ,the ,divine ,fish drew and preserved the ark for many years on the surface of the deep4 ,long1 long time after1 when the waters subsided and the highest peak of the ,himalayas made itself visible1 the ,fish drew the ark to it and said in a pleasant voice1 addressing the ,rishis1 ,o ye illumined ones6 ,bind the boat for a while to this mountain-peak1 which the ,rishis did4 ,in commemoration of this event1 this peak of the ,himalayas is still called the ,boat-,binding ,peak4 ,when the ark was safely tied1 the ,fish said again to the ,rishis3 ,i am ,brahm of ,brahm1 the ,creator4 ,i have taken the form of the ,fish to save you all from the ,flood4 ,now this ,satyavrata will be known as ,vaivaswata ,manoo4 ,he will1 by my grace and power of his ,yoga1 create all mobile and immobile beings of the earth1 gods and asuras and men4 ,so saying the ,fish vanished4 ,vaivashwata ,manoo1 who is also called ,shraddhadeva1 then sat in meditation and in time1 by his ,yoga-power1 created all the beings and creatures of the earth and celestial planes as he was bidden to do4 ,this is the shortest sketch of a very long account of the ,deluge in the ,hindoo ,books4 ,the word ,manoo has been distorted into the word ,noah in the ,old ,testament4 ,in the distorted version of the ,deluge in the ,holy ,bible1 this principal factor of the preservation of ,noah and his ,ark1 the ,divine ,fish1 has not been mentioned out of ignorance of the detailed facts of the cataclysm4 ,this ignorance is excusable1 judging from the fact of the remoteness of the time when the last ,flood occurred4 ,what the ,bible estimates as #f1jjj years the ,hindoo ,books put down at more than #d1jjj1jjj1 when ,manoo 7,noah7 was afloat on the waters of the universal inundation4 ,the ,divine ,fish is an incarnation of ,vishnoo who is worshipped and prayed to in that form even now in ,india4 ,when ,god ,himself in ,fish-form was the guide and protector of ,manoo there was no need of birds being sent out to reconnoitre as to the reappearance of land4 ,it was the ,fish that first espied the highest peak of the ,himalayas visible above the waters and drew the ark to it and asked ,noah and the ,seven ,rishis to bind that boat to that peak4 ,that peak is still called the ,boat-,binding ,peak1 the ,sanscrit word being ,nour-,bandhan peak4 ,the ,bible calls it the ,ararat and they are now trying to locate it in ,syria and many other places4 ,even a common sense view of the matter ought to decide in favor of the ,himalayas which are ever known as the highest mountains4 ,that the first subsidence of the waters should first uncover a ,himalayan peak is only natural to suppose4 ,with the appointment of a new ,manoo are also appointed some highly spiritual souls as gods1 as well as the ,seven ,rishis 7illuminated beings7 who govern the seven stars of the ,great ,bear1 in the places of the gods and ,rishis of the past ,alanwantara1 whose terms of office extend through the duration of one ,manwantara1 the cyclic period between two deluges4 ,as every civilized country on the face of the earth is governed by a king and ministers and officers1 according to systematic laws and regulations1 the three spheres ,bhur1 ,bhuba1 ,swar are likewise ruled by a king1 ministers and officers4 ,the government of the ,british ,dominions may be taken as some sort of example to illustrate the ,divine ,administration4 ,if we take ,england as the ,swar sphere1 ,ireland as the ,bhuba sphere1 ,india and ,canada may stand for the ,bhur or ,earth sphere4 ,manoo1 governor of the three spheres1 can be likened to the ,king of ,england1 though1 unlike the ,english ,king1 he is invested with ,supreme ,power2 ,indra is his ,prince ,minister4 ,the ,seven ,rishis of the ,great ,bear may be called his independent ,cabinet ,ministers and ,advisers but superior to him in wisdom and intelligence4 ,the gods may be compared to ,members of ,parliament1 ,secretaries of ,india and the ,colonies and departmental administrators4 ,the ,sons of ,manoo act like ,governor-,generals of ,india and ,canada1 etc4 ,at the beginning of a ,kalpa cycle1 which is measured by one thousand ,divine cycles or a little over #ad ,manwantaras1 the ,manoos1 ,rishis and gods of all the #ad ,manwantaras are selected beforehand4 ,we are now lining in the ,seventh ,manwantara4 ,shrddhadeva1 called also ,vaivaswata1 is our ,manoo4 ,the ,saints ,ksyapa1 ,atri1 ,vasistha1 ,viswmitra1 ,gautama1 ,jamadagni and ,bharadwja are the seven ,rishis2 ,purandar is the present ,indra4 ,the ,manoos1 the ,rishis1 the ,indras are all named for the coming seven ,manwantaras of the present ,kalpa in the ,shstras4 ,the prevalent belief among ,western ,orientalists is that ,manoo was a man who was born a few hundred years ago and died a natural death after writing his law institutes for ,the ,hindoos4 ,a more erroneous idea could not exist from the ,hindoo point of view4 ,manoo1 being the spiritual administrator of the three worlds1 has to live all through his term of office1 which extends through #ga ,divine cycles of which we are living in the #bhth4 ,every ,manoo incarnates himself as a ,rishi towards the end of every ,golden ,age and compiles his law1 and institutes for the benefit of humanity1 while the seven ,rishis incarnate among men at the end of each ,kali ,yuga to reveal the truths of the ,vedas which are forgotten and lost before that time4 ,,section ,,xii4 ,,the ,,kalpa ,,cycle4 ,when the ,golden4 ,silver1 ,copper and ,iron ,ages1 forming the ,divine ,cycle1 have revolved for #a1jjj times they complete a still larger cycle than the ,manwantara1 called the ,kalpa4 ,as each ,manwantara is wound up with a ,deluge1 each ,kalpa brings about a still greater disastrous event1 that of the destruction of the lower three spheres of the universe1 the ,bhur1 ,bhuba and ,swar4 ,the description given of this great cyclic event in the ,purnas as well as in the ,mahbhrata1 especialy by the ,immortal ,mrkandeya who has seen it many times1 are simply appalling to the imagination of puny man4 ,as ,i have already said it is only the excessive accumulation of human sins 7,tama-life7 that causes these natural catastrophies4 ,the sum of sins which causes the ,kalpa dissolution is many times greater than that which is the cause of the ,flood4 ,human sins1 however1 are the immediate cause4 ,the real or latent cause is to be found in the operations of the ,cardinal ,attributes of ,nature4 ,sattwa and ,rja are absolutely subdued by ,tama1 which then growing more and more intense bursts into a flame out of the friction of its own forces4 ,this conflagration first manifests itself through etheric matter in the shape of seven suns suddenly appearing in the heavens and with their combined heat burning down the three spheres into ashes4 ,this is followed by the appearance of strange clouds which then burst and deluge the ash-turned earth4 ,the ash1 in process of time1 is absorbed by the water2 then the air1 turned into violent winds1 absorbs the water2 and then1 when the air has been absorbed by ether 7,aksh71 the destruction of the three spheres is completed4 ,the ,immortal ,mrkandeya described this ,pralaya 7,dissolution7 five thousand years ago to ,king ,yudhisthira in the presence of ,krishna and the assembled sages in the ,kmyak ,forest4 ,the following is a summary of his statement3 ,o ,king6 ,at the end the ,kali ,yuga 7previous to this ,pralaya71 when the earthly days of all beings have come to an end1 no rains will fall on earth for many successive years in consequence of which all beings on earth will die1 owing to unbearable heat and hunger caused by drought and famine4 ,then will appear simultaneously in the heavens seven suns which will draw all the waters from all seas and rivers4 ,whether dry or wet1 whatever grass or wood there is on earth1 will be reduced to tinder4 ,then will spring up the ,fire1 called ,samvartak1 which1 aided by the wind1 will attack the sun-absorbed earth and1 piercing its surface1 will burn all there is in its bowels4 ,indeed1 by this wind-helped ,samvartak ,fire all created beings from the gods to creeping things and all that now exists in the three worlds will be destroyed and transformed into one huge heap of ashes4 ,then will appear in the firmament wonderful-looking1 lightening-bedecked clouds1 arrayed as garlanded rows of elephants4 ,these clouds are1 some of them1 of the color of the blue lotus1 some of the color of the ,koomood flower1 some of the color of the golden heart of the lotus1 some yellow1 some green1 some speckled gray1 like the color of the crow's egg1 some colored like lotus leaves1 some are light brown1 others look like large cities1 others like hordes of elephants1 others like the color of eye-cosmetics1 others shaped like crocodiles4 ,these mysterious-looking1 deep-sounding rain-clouds1 sent by ,god1 spreading themselves over the sky1 will send down rains in a continuous stream1 like watery pillars descending from above1 inundating all the ash-heaped mountains and valleys1 and extinguish the fearful ,samvartak ,fire4 ,o ,king of the ,pandus6 ,thus1 after these rains have fallen continuously for twelve years1 the waters of the seas will rise in a flood and cover the earth1 at which1 the still solid cohesiveness of her mountains giving way1 the earth will sink to the bottom of the sea4 ,then the clouds1 driven by the powerful winds in all directions1 will suddenly disappear4 ,then he of the ,lotus-,abode and ,lotus-born1 the primeval god1 ,brahm1 drinking in the winds and the air1 will fall into sleep at the close of his day4 ,the lower three spheres--,bhur1 ,bhuba and ,swar--are thus dissolved and there is nothing in their place but one vast expanse of water4 ,the upper four spheres1 ,mahar1 ,jana1 ,tapa and ,satya or ,brahm1 remain intact4 ,the dwellers of the ,mahar ,loka1 however1 unable to bear the heat of the ,samvartak ,fire during the earth s destruction1 leave it and go up to the ,jana to live there during the duration of the ,pralaya4 ,now1 the question may be asked1 why these four upper heavens are not destroyed1 and how can there be an ocean of water ,when the ,water ,element is destroyed along with the other ,elements8 ,the answer is very interesting and instructive4 ,there are two kinds or states of these ,five ,elements--,ether1 ,air1 ,fire1 ,water1 ,earth4 ,one may be called ,pure and the other ,mixed4 ,the ,pure state of an ,element means wholly unmixed by even the least touch or tinge of the other four elements4 ,a mixed ,element is made up of half part of one ,element mixed with one-eighth part of each of the other four ,elements4 ,the ,bhur1 ,bhuba and ,swar are made of these five ,mixed ,elements which being destroyed by this ,kalpa ,pralaya1 the three spheres are necessarily destroyed too4 ,the ,upper four spheres are made of the ,unmixed ,elements and hence they survive the ,kalpa dissolution of the ,mixed ,elements4 ,it is needless to say that dwellers of these upper realms are possessed of a physical body made of these ,five ,pure ,elements1 and in the highest realms the dwellers have no physical bodies at all and therefore no elements in their make-up4 ,the bodies of some of them are formed of the ,five ,finest essences of the ,elements--,sound1 ,touch1 ,form1 ,taste and ,smell2 and of others1 the highest beings in the ,brahm ,loka1 of nothing but ,consciousness and ,ego and ,ensouled ,mind4 ,the water of the ,watery ,expanse1 into which the lower three spheres are reduced by the ,kalpa ,pralaya1 is this ,unmixed ,pure ,water1 which is invisible to our ordinary physical eye4 ,the world is indebted to the ,immortal ,mrkandeya for a description of what remains after this ,kalpa dissolution4 ,blessed1 then1 with the finest and purest ,element-body1 he alone hovers over this vast ,watery ,expanse4 ,his experiences are recorded in that ,history of the ,universe1 the ,mahbhrata1 of which here are a few details3 ,said ,mrkandeya3 ,o ,king6 ,in this1 time of the ,kalpa ,pralaya1 when all gods1 asuras1 elements1 demons1 men1 animals1 trees and the firmament1 etc41 all1 all the mobile and immobile beings and objects1 will be dissolved into one vast ocean1 ,i alone will hover over that endless expanse of water and become sad-hearted on viewing this general destruction4 ,after floating on it for a very long period of time ,i will feel extremely exhausted4 ,then1 shortly after1 a huge tree in the midst of that one-ocean will attract my eye4 ,o ,king6 ,resting on the spreading boughs of that tree ,i will see seated on a couch of glory a lotus-eyed ,boy with a face radiant like the light of the full moon4 ,instantly on seeing him ,i shall be extremely astonished and will say within myself ',how wonderful6 ,everything has been destroyed1 how then is this boy resting here8' ,o ,great ,king6 ,although ,i am blessed with the knowledge of the past1 present and future1 ,i shall fail to know who that child may be4 ,then that lotus-eyed ,boy will thus speak to me in the sweetest voice3 ',o ,mrkandeya6 ,i know thee4 ,thou art become very weary and wishing for rest4 ,therefore do thou enter my body and live there as long as thou mayest desire4 ,i have been very pleased with thee4' ,o ,king6 on hearing these words of the ,boy ,i will be filled with the spirit of indifference to my manhood and long life1 at which suddenly that ,boy will open his mouth1 and ,i will then enter into that mouth through some divine means4 ,o ,great ,king6 ,through his mouth ,i shall enter his belly and to my astonishment1 shall see within him this whole earth of many kingdoms and cities1 rivers1 mountains1 seas1 the blue heavens bedecked with the sun and the moon1 and the many forests4 ,there ,i shall find ,brhmans engaged in various religious ceremonies1 the ,kshatriyas in ruling to the satisfaction of all other castes1 the ,vaishyas in their usual vocation of agriculture1 and the ,sudras in rendering loving sacrifices to the ,brhmans2 lions and tigers1 and all the gods1 angels and serial beings are living peacefully in their respective spheres4 ,in fact1 all that existed before ,i shall find existing within the belly of that ,great ,soul4 ,o ,king6 ,thus1 having seen the whole world within that ,boy1 ,i will travel for many thousand years1 like one in a dream1 within that world and in trying to find out its limit will rush in all directions but will not succeed in doing so4 ,then disappointment will turn my thoughts to that beautiful ,boy again1 and1 with all the concentrated force in my body1 mind and speech1 ,i will then ask for his protection and grace4 ,at this ,i will be carried1 by a violent wind as it were1 through his mouth out of his body and ,i will find him still sitting under that tree4 ,the ,boy will then ask me with delighted heart and smiling face1 ',o my good ,rishi ,mrkandeya6 ,thou didst become very tired floating on these waters for such a long time4 ,have you now been well refreshed by living within my body8' ,then ,i will behold my soul freed from all bondage by the illumination which will enter me with the ,boy's words4 ,and placing his crimson ,feet on my head ,i will address him thus with folded hands and humility1 ',how lucky ,i am6 ,to-day ,i have beheld the ,lotus-eyed ,god of ,gods1 the ,soul of ,all ,things6 ,o ,god6 ,i have become very curious to know ,thee and this ,thy wonderful ,my 7,illusion74 ,entering ,thy belly through ,thy mouth1 ,i have seen the whole world existing there4 ,o ,lord6 it was through ,thy grace that ,i did not lose my memory1 and it is through ,thy will that ,i have now come out of ,thy body4 ,o ,lotus-eyed6 ,i have become very desirous to know ,thee4 ,why art ,thou resting here in the form of a ,boy after having devoured the whole world8 ,how is it that this whole world is now dwelling in ,thy body8 ,how much longer will ,thou rest here8 ,o ,lord of ,gods6 ,these subjects are great and unthinkable1 and so ,i beg to hear from ,thee their detailed explanations4' ,the ,god of the ,gods1 after consoling me1 on the last occasion1 began to answer my questions4 ,he said3 ',o ,brhman6 ,even the gods have failed to know the mysteries of my creation4 ,i will tell thee of it only to please thee4 ,o ,rishi6 ,thy wonderful devotion to thy father and to ,me and to spiritual celibacy have won thee this grace2 ,i have appeared before thy vision4 ,in time past ,i called water by the term ,nr ,this ,nr is ever my seat1 hence ,i am called ,nryan4 ,i am the ,first ,cause4 ,i am ,eternal1 ,inexhaustible1 the ,creator and ,destroyer of all that exists4 ,i am all ,wealth1 ,i am ,death1 ,i am ,shiva4 ,fire is in my mouth1 the earth is my feet1 the sun is my two eyes1 the ,celestial ,regions are my head1 the sky and the cardinal points are my two ears4 ,space and ,eternity are my body1 the winds my mind4 ',all sacred ceremonies are performed to please ,me4 ,all the ,vedas come out of and enter into ,me4 ,the peace-loving1 mind-disciplined1 enquiring1 soul's-mystery-knowing ,brhmans contemplate and worship ,me alone4 ,i am the ,fire called ,samvartak1 ,i am the ,samvartak ,winds1 and it is ,i who am the ,seven ,suns that rise and shine in ,pralaya4 ,the stars that thou seest now in the firmament are the pores of my body1 the sky is my raiment1 the seas my seat and abode4 ,it is ,i who have divided them as they are4 ',men are born1 are overwhelmed by ,my ,my and become enterprising through my ,law1 never through their own desire4 ,those ,brhmans who thoroughly study the ,vedas1 perform many spiritual sacrifices1 bring peace to their souls and vanquish anger2 it is they who attain to ,me4 ,those persons who are addicted to bad actions1 are swayed by greed1 are misers1 crooked-minded and void of soul-culture can never reach ,me4 ,the paths of ,yoga are as easy for pure souls to tread as they are uncertain to the wicked and the foolish4 ',whenever religion suffers from revolution and vice triumphs over virtue1 ,i create myself and walk the earth and set things right4 ,whenever are born on the earth the selfish and envious ,asuras and ,demons so powerful that even the gods cannot destroy them1 ,i in the form of man take birth in the family of pious men and bring peace to the world again by subduing them4 ,i am white-complexioned in the ,satya ,yuga1 yellow in the ,tret1 red in the ,dwpar and dark in the ,kali4 ,at the end of each great cycle it is ,i who destroy every thing4 ,i am the ,three ,paths1 the ,soul of the ,universe1 ,giver of all ,happiness1 ,superior to ,all1 ,all-,pervading1 the ,endless and the ,all-,powerful4 ',at the last ,kali ,yuga of each ,kalpa ,i spread my illusion upon all beings and enter into my trance-state4 ,when old1 old ,brahm1 transformed into a child1 goes to sleep and keeps sleeping1 ,i rest here on the waters until he is awakened4 ,now1 go thou about on the waters in restful spirit until that time1 when ,i alone will create again earth and sky and light1 air and water1 and all bodies4' ,so saying1 ,o ,king1 that wonderful ,being vanished from my view4 ,then by and by this world was created again4 ,thus in the last ,kalpa ,pralaya did ,i witness this wonderful event4 ,the ,lotus-,eyed ,diety ,i then saw1 you brothers have now established blood relations with ,him1 this ,krishna4 ,it is through ,his grace that ,i have obtained uninterrupted memory1 become so long-lived and endowed with the boon of dying at my will4 ,this ,krishna who is now sitting before us all1 this ,krishna present here1 who is born in the line of the ,vrishnis1 is just now merely playing on ,his earth4 ,but it is ,he1 this ,krishna1 who is the ,ancient ,person1 the ,lord1 the ,unthinkable ,soul1 the ,creator1 the ,destroyer1 the ,eternal and the ,master of ,all6 ,i have been able to remember all these facts only through the inspiration of ,his presence here4 ,he is the ,mother and ,father of all beings3 do you all take ,his ,refuge4 ,krishna has been called ,nryan here by ,mrkandeya1 because ,nryan1 the ,fourth ,form-manifestation of ,krishna in the unfoldment of creation1 is generally known as the ,supreme ,diety--,krishna4 ,nryan1 as ,i have said before this1 is ,aniruddha out of whose navel springs the seed-bud ,lotus with ,brahm1 the operating ,creator of the details ,creation4 ,,section ,,xiii4 ,,natural ,,dissolution4 ,what is popularly known as ,universal ,destruction1 is termed in the ,hindoo ,scriptures ,prkritic ,pratisanchar or ,natural ,retrogression1 which means ,natural ,disssolution4 ,this marks the close of the ,greatest ,cycle of ,time4 ,it is the ,end of ,time1 the ,end of ,creation4 ,it is the ,maha ,pralaya4 ,it involves the annihilation of the ,universe1 in one sense1 because after its occurrence none of the ,principles1 except the ,ultimate1 exists4 ,in one sense ,i say advisedly1 for although the ,manifest universe becomes non-existent1 its latent spiritual impressions1 forming its germ1 are carried by the ,three ,cardinal ,attributes into the ,ultimate ,principle1 ,love--,krishna--and preserved unconsciously1 even during their rest in ,krishna1 in a state of equilibrium1 ,it is out of this ,mystic ,ideation that1 in the event of the inequilibrium of the ,attributes1 a fresh creation springs into existence4 ,there is no such thing as destruction in the law of ,nature4 ,nothing is destroyed totally2 all forms of destruction are but phases of transmutation1 from gross manifestation into fine1 from fine into finer1 from finer into finest1 from finest into mystic ideation which belongs to the realm of absolute spirituality4 ,the ,hindoo doctrine in regard to the process of creation is the unfoldment of the ,twenty-three ,principles from the reflection of the ,one1 the manifestation into ,many and the ,diverse of the ,mystic ,energy of the ,one ,unchangeable ,absolute4 ,this ,mystic ,energy unrolls its many and diverse phases and forces in creation and incessantly throughout its duration4 ,prkritic means ,natural from ,prakriti1 ,nature4 ,pratisanchar is ,prati and sanchar2 ,prati means backward1 and sanchar means the act of moving1 motion4 ,the whole word therefore means moving backward4 ,prkritic ,pratisanchar1 therefore1 is the moving backward of the ,unfolded ,principles of ,existence 7,nature7 into its ,one ,source1 out of which they originally spring4 ,this backward motion of ,variety into ,unity is caused by the extreme action of intense ,tama from which the following natural reaction puts the forces of the ,three ,cardinal ,attributes into equilibrium4 ,this equilibrium is the ,unmanifest 7,avyakta--unexpressed7 state of ,nature1 and the inequilibrium brings about the ,manifest state1 the gross form of which is the universe4 ,this action of ,natural ,dissolution has also its reaction4 ,it reacts into a fresh ,creation4 ,the symptoms which manifest themselves previous to the occurrence of this universal destruction are almost the same as those before the ,kalpa ,pralaya4 ,only1 the degeneration of human society develops worse phases which are followed by intense heat1 owing to the suspension of rains for years and years together1 resulting in the death of all moving and breathing beings4 ,then appear in the heavens twelve suns1 instead of seven as in the ,kalpa ,pralaya1 which give birth to the ,samvartak ,fire4 ,the fire is followed by the appearance of the ,samvartak ,clouds1 which deluge the earth with continuous rains for years2 the deluge is followed by the winds1 etc4 ,but the main difference lies in the absolutely destructive power of these ,elemental agents4 ,when the suns and the fire have done their work1 the black surface of the earth looks like the back of a tortoise4 ,then the water in which it is submerged absorbs the very attribute of ,earth--,smell--along with its substance which then becomes absolutely nonexistent and transformed into water4 ,the water is then absorbed by ,fire 7heat7 with its attribute--,taste--so that water becomes absolutely non-existent and is turned into ,fire4 ,the volume of ,fire is then so increased that it burns the suns themselves1 so that all the heavens1 filled with all-pervading flames1 burn on until everything in them is destroyed4 ,then the air devours the ,fire with its attribute--,form--so that there remains nothing visible to the eye4 ,the winds then move about with all their force in the ,aks4 ,then ,aks 7,ether7 absorbs the ,air with its attribute--,touch--so that nothing remains which can be felt4 ,then ,aks itself becomes unmanifest1 the ,universal ,mind having absorbed its attribute--,sound--which originally sprang from it to create ,aks 7,ether74 ,this is called the dissolution of the gross form of the ,universe4 ,the dissolution of the fine 7subtle7 form begins with the ,moon1 the presiding deity of the ,mind1 absorbing the ,mind with its attribute --the power of ,willing and ,non-,willing1 which power with all its associations is then centered in the ,moon4 ,after a long time the ,mind1 centralized in the ,moon1 brings about the poise in its vibratory volition 7the cause of material desires74 ,this will-control results in the ,moon-centered ,mind being absorbed by its original ,belief in the ,oneness of ,nature and ,brahm 7,divine ,essence74 ,the ,belief in this ,unity 7,ego7 is then absorbed by ,universal ,consciousness1 and ,universal ,consciousness with its attribute of the ,power of ,decision is absorbed by ,absolute ,being 7one of the ,three ,attributes of ,para-,brahm74 ,then ,wisdom 7another of the ,three ,attributes1 also called ,intelligence or ,truth7 absorbs this ,absolute ,being4 ,then that all-impregnated ,wisdom enters the ,unmanifest ,soul--,absolute ,love--,,krishna4 ,,section ,,xiv4 ,,modern ,,scientific ,,testimony4 ,a recent discovery of modern science has not only thrown the clearest light upon this ,hindoo doctrine of the unity and composition of the universe1 but has fully proved its correctness4 ,this is the first indirect investigation of ,western material science into the realm of the subjective side of creation4 ,the author of this discovery1 by strange irony of ,fate1 is a ,hindoo1 though educated and trained in scientific knowledge in ,england1 under ,english teachers of ,science4 ,he is now a scientific celebrity among ,western scientific celebrities of the day2 and if the work of his tested discovery be rightly estimated1 he ought to be classed with the highest of them all4 ,his name is ,professor ,jagadis ,chunder ,bose1 ,d4 ,sc41 ,professor of ,science in the ,calcutta ,university4 ,prof4 ,bose's discovery1 now embodied in book-form and entitled ,response in the ,living and the ,non-,living1 marks a new epoch in the advancement of modern science4 ,it has been accepted by all scientific authorities1 after the ,professor had demonstrated it by experiments before a large number of scientific people in ,london1 and notably by ,lord ,kelvin4 ,armed with the demonstrated facts of this discovery4 ,professor ,bose maintains that the true test of the existence of life in any form of matter is its sensitiveness to external stimulus4 ,according to this test he proves conclusively that no essential difference exists between animals and metals or vegetables4 ,he has shown by scientific experiments that a bar of iron is not only as irritable and sensitive as a human body1 but that it can be killed or poisoned in the same way as a human body can be killed or poisoned4 ,according to his discovery1 life pervades every object and part of ,nature2 and only some of these parts or objects can be said to be in a dead state1 which means they can be deprived of their sensitiveness to external stimulus4 ,if any part of our body is pinched1 the nerve which connects that part with the brain1 running all along1 sends an electric current to the brain1 vibrating under the pinch4 ,the brain alone feels the pain inflicted upon any part of our body1 says modern science2 and it is proved by the fact that no pain is felt by us if our brain is deadened by chloroform4 ,the galvanometer is a well-known and very delicate scientific instrument for detecting the presence of electric currents2 it has a needle on a pivot1 and the faintest electric current will cause a deflection of this needle4 ,if at any intervening part of the electric current-bearing nerve in the human body the galvanometer be attached1 and the end of the nerve pinched or otherwise irritated1 then immediately the needle of the galvanometer will deflect1 thus showing that the irritation of the nerve causes a current like that of electricity to be sent along it4 ,this fact is now very well known to scientists1 and ,prof4 ,bose's investigations are based upon this well-known scientific fact4 ,with a view to ascertaining whether or not matter which has hitherto been known as non-living could be proved so under the test of the galvanometer1 the ,professor attached the instrument to bars of different metals1 with startling contrary results4 ,the ,professor found that all metals show visible signs of sensitiveness when twisted or tapped4 ,the greater the irritation the greater the visible signs of sensitiveness2 even every single peculiarity in the irritability of animal matter is exactly reproduced in the case of metal4 ,as1 for instance1 when the sensitiveness of a muscle or a nerve of an animal wears off after a time1 under repeated irritation1 it begins to show signs of fatigue1 the deflection of the needle of the galvanometer becoming more and more feeble2 the ,professor found that metals would betray exactly the same signs of fatigue under repeated irritation4 ,again1 after a short rest1 the signs of fatigue were found to disappear in animal muscle and in metal alike1 their sensitiveness being fully restored4 ,this last fact is known to many of us who constantly use a razor and find it losing its keen edge and growing duller and duller1 despite vigorous stropping1 and spontaneously recovering its original keenness by being laid aside for a few days4 ,professor ,bose's process of registering the deflections of the needle of the galvanometer is this3 ,by a mechanical device the point of the needle is photographed on paper1 which is moved along at a constant rate1 the needle's point tracing out a series of zig-zag lines on the paper1 when the needle is oscillated by an electric current4 ,the width of the zig-zags corresponds to the amount of the deflection of the needle1 therefore the strength of the electric current4 ,if there be no current1 and consequently no deflection of the needle1 its point will remain stationary and merely trace a straight line on the moving paper4 ,this book of ,prof4 ,bose's1 ,response in the ,living and the ,non-,living1 is full of still more wonderful revelations4 ,he has found and shown1 to the satisfaction of ,european scientists through experiments1 that metals do not only go to sleep1 but can be poisoned and killed like human beings and animals4 ,like an unused animal muscle showing signs of sluggishness and appearing to be in a kind of torpor1 then gradually seeming to waken up under irritation1 and finally returning to full activity1 ,professor ,bose proves that metals behave in exactly the same way and process of gradation4 ,he also proves that the effects of extreme cold and extreme heat produce exactly similar conditions in both animals and metals4 ,but men or animals can be drugged and made drunk4 ,can metals likewise be drugged and made drunk8 ,yes1 says ,prof4 ,bose1 and he proves it absolutely4 ,he proves that metals show the same increase of irritability under the influence of stimulants and narcotics as the human body4 ,moreover1 even as different animals are affected differently by the same dose of a stimulant1 so also are different metals4 ,under the influence of carbonate of sodium1 irritability of platinum is increased threefold1 while the irritability of tin is less4 ,still more significant is the action of anaesthetics and narcotics4 ,under their action the sensitiveness of metals can be reduced to any desired degree1 exactly as is the case of human beings4 ,a more striking parallel between animal matter and metals is established by ,prof4 ,bose4 ,the action of some narcotics on the human frame is known to be paradoxical under certain conditions4 ,while a large dose of opium1 for instance1 decreases the sensitiveness of the human body1 a very minute dose has exactly the opposite effect1 that is to say1 acts as a stimulant4 ,this anomaly has been found by ,prof4 ,bose to have a parallel in metals1 tin being found to show that its sensitiveness is increased half as much again by being treated with a minute dose of potash 7#c parts in #ajj71 but the sensitiveness begins to decrease when the dose is increased4 ,now the question suggests itself that if metals are as much alive as animals1 then they must also be as liable to die as animals4 ,prof4 ,bose has found this to be a fact1 too4 ,metals not only die2 but they can be poisoned and revived1 and poisoned and killed4 ,in order to find out these facts1 ,prof4 ,bose took a piece of metal which showed full vigor of sensitiveness and so was considered healthy1 and treated it with a moderate dose of oxalic acid1 which is a powerful poison4 ,the needle of the galvanometer instantly indicated a spasmodic flutter2 the sensitiveness of the metal more and more feeble1 till it seemed almost to die away4 ,at this stage1 a powerful antidote being applied1 slowly and gradually the sensitiveness began to revive1 and in time became as active as when the metal was not poisoned4 ,the treatment of another piece of healthy metal with a strong dose of the same poison resulted in violent spasms1 with rapid enfeeblement of sensitiveness1 which soon vanished altogether4 ,after a proper interval the antidote was tried in vain2 the piece of metal was killed forever4 ,the results of experiments with different metals and different poisons were the same2 but all poisons not being alike in their action upon animal matter1 the same is true of their action on metal1 absolutely and undoubtedly4 ,in some cases1 however1 after all traces of poison had been removed by the counteracting influence of stimulating acids1 the poisoned metal was eventually reanimated2 which meant that the metal was not really killed1 but was merely in a state of suspended animation4 ,the most striking feature of the discovery in this connection is1 that the very poison which kills both animal and metal is itself endowed with life1 which shows itself by indications of irritability and sensitiveness1 and which can itself be killed4 ,here is another significant point in regard to the operation of poison on both an animal and a metal4 ,in the case of an animal the operation is twofold2 first1 the actual death process1 lasting from a few minutes to several hours2 secondly1 the purely nervous effect which manifests itself in the form of spasms1 paralysis or other symptoms1 and which is developed much sooner1 sometimes instantaneously4 ,prof4 ,bose has discovered the same phenomenon in metal4 ,under the effect of some powerful poisons there was instantaneous spasm shooting through the metal long before the corrosive action of the acid could penetrate beyond the surface4 ,professor ,bose has proved in his book that all these phenomena with every single variation exist as much in the vegetable kingdom as in the animal and mineral4 ,indeed1 the three kingdoms of matter1 the animal1 the vegetable and the mineral1 are1 says the ,professor1 but one in essence and the physiological distinction between so-called organic and inorganic matter1 of which man and metal are but types1 is based upon a false and unscientific assumption4 ,prof4 ,bose dedicates his book to his countrymen1 the ,hindoos1 because1 he says1 his discovery is a discovery made millions of years ago by the ,hindoo sages1 who proclaimed the unity of the universe in essence and construction1 as well as in the laws that govern it4 ,,section ,,xv4 ,,science ,,upholds ,,shastras4 ,now let us consider the main points of this great epoch-making scientific discovery by the light of the truths of ,nature and the laws of matter discovered countless ages ago by the illuminated sages of ,india1 and handed down through the corridors of time4 ,every discovery of modern science has tended to establish the principles of ,hindoo religion and philosophy1 by furnishing practical testimony to what were so long considered as their mystic teachings4 ,but this discovery of ,prof4 ,bose's is an unexpected stumble of a purely objective method of investigation upon the truths and laws of the subjective realm4 ,the evidence which ,prof4 ,bose's experiments afford is of course indirect2 but this indirect evidence is startlingly direct in its pointed and unmistakable suggestions4 ,it is therefore most opportune at the present moment1 when the human mind the world over is striving1 impelled by a natural hunger1 to get at the facts back of the physical shroud of the universe4 ,the ,hindoo sages say that the universe is one whole1 huge being1 of which the high heavens are the head1 the sun and the moon the eyes1 space the body1 and the earth the feet4 ,every inch1 nay1 every point1 of this universe-body is alive as a healthy human body4 ,the composing principles of this body are twenty-four1 as ,i have already explained4 ,these twenty-four principles are therefore present in every atom of it1 in every speck of earth1 the last principle in creation4 ,this speck or molecule of earth has1 however1 no opening for any of its composing principles2 whereas vegetable and animal life-forms have many of these passages of their composing principles more or less open4 ,as a tortoise puts forth its body out of its shell and again draws that body into it1 so out of ,love the twenty-three principles are projected1 and drawn1 in the fullness of time1 back into its bosom again4 ,this reaction or journey of the universe back to its source is called universal destruction1 or dissolution1 or disintegration4 ,this universal dissolution takes place when the ,three ,cardinal ,attributes of creation1 out of which all the composing principles have sprung1 fall into equilibrium2 in other words1 become equal in power or tension4 ,this loss of tensity or equipoise in the power of the ,cardinal ,attributes1 viz41 ,sattwa 7,illumination71 ,rja 7,activity or ,motion71 and ,tama 7,obscuration71 results in the loss of their individuality1 and their transformation into ,pure ,illumination4 ,by pure illumination is meant unmixed illumination2 that is to say1 absolute illumination1 having no tendency or trace in it of being disturbed into obscuration4 ,in short1 ,sattwa1 ,rja and ,tama are each of them mixed with the other two1 its own quality being predominant in it4 ,their inequality of power brings them forth into and sustains their being4 ,the moment this power becomes equal and they lose their existence1 the ,absolute ,illumination1 co-existent with ,absolute ,love and ,absolute ,being out of which they sprung1 alone remains4 ,this equipoise of the cardinal cosmic attributes takes place at intervals of time1 the dimension of which staggers the human mind to imagine4 ,but while the return-journey of the universe as a whole takes place once in an indefinitely long period of time1 the molecules of earth1 as soon as they are created1 have a tendency to go back to their original source4 ,but the molecule's journey backward to ,love is made by a very circuitous path4 ,that path leads through the process of opening one by one the passages of its composing principles4 ,by passages is meant channels of communication and sympathy with the main laws and vibrations of the working of the universe4 ,the first step the molecule takes1 in this return-journey1 is by opening the passage of one principle1 the sense of feeling1 and becoming a blade of grass4 ,a blade of grass has only one sense opened1 the sense of touch1 by which it draws juice from the earth for its sustenance4 ,after being reborn thousands of times as a blade of grass1 it draws the magnetism from the different life-forms in ,nature1 which helps it to develop into a shrub4 ,and then1 after thousands of shrub-lives1 it develops into a plant1 and then into tree-life1 in which it puts forth flowers and fruits4 ,and1 finally1 drawing in more and more magnetism and vibrations from the animal world1 it develops into an animal itself4 ,at first it is but an animalcule1 and then a worm4 ,as a worm it has opened more passages1 the passage of tasting 7the palate71 the passage of gripping 7with the mouth71 the passage of moving 7the feet71 the passages of excreting and generating1 the passage of seeing 7the eye71 the passage of smelling1 the passage of hearing1 etc4 ,through thousands of rebirths in each animal form it is promoted into higher and higher animal forms1 in which more and more passages of its composing principles are opened4 ,the last forms of lower animals it takes are those of monkeys and apes1 the forms just before developing into human form4 ,in these ape forms of life it opens all principles except four2 viz41 ,mind1 ,ego1 ,intellect and ,love4 ,however intelligent a monkey or a dog or any other animal may be or seem to be1 the ,mind principle is not yet open in it4 ,all its actions are prompted by instinct1 which is the natural impulse of the indirect influence of the mind on the verge of being opened1 as well as of automatic memory of past experiences in this and previous existences1 the impressions of which are in their very blood4 ,with the opening of the ,mind principle begins the human form4 ,it may be the most savage man1 but it is human4 ,he can think1 is self-conscious1 and acts with reasoned decision1 however crude or erroneous2 because with the opening of the ,mind there are simultaneously opened the ,ego and the ,intellect1 they being almost on principle in three4 ,after these explanations of the composition1 construction1 and transformation of matter1 let us go back to unopened matter1 in order to explain the mysteries of ,professor ,bose's discoveries by the aid of the galvanometer4 ,the ,professor has discovered that the application of this delicate instrument reveals the fact that matter which has hitherto been considered non-living is very much alive indeed1 as fully alive as living animals are1 because they respond to external stimulus as fully as any living being4 ,according to ,hindoo definition and idea of construction and composition of matter1 it is only natural that this should be so4 ,to the ,hindoo sage this is not at all a wonder4 ,love1 ,consciousness1 ,ego1 ,mind1 the ten senses1 the five fine essences and the five gross forms of matter1 called elements1 are as much present in minerals1 which are but formations of earth1 as in animals4 ,a lump of earth1 or a piece of metal1 or a vegetable1 cannot give visible1 direct response to external stimulus1 because they have no openings 7open physical organs7 through which to manifest it4 ,if you can by any means feel the vibrations caused by such stimulus within them1 then only can you find the proof of the uniform composition and construction of all forms of matter in this one whole living universe4 ,the galvanometer serves this purpose1 and hence the ,hindoo idea stands to-day as a demonstrated fact4 ,let us analyze the tests and proofs of the galvanometer a little more closely1 and understand them according to the ,hindoo doctrine of the construction and organization of what is called organic or inorganic matter4 ,the ,hindoo doctrine does not recognize the nerve or the brain as any of the principles which compose what is called the living body4 ,the nerve is but a mere physical vehicle of the sensation of the mind 7which includes the ,ego and the ,intellect1 the part of universal consciousness in individual souls71 and the brain is the physical centre of these physical channels of the mind's sensation and experiences4 ,the mind feels the sensation of the external stimulus through its channels1 the five cognizing senses1 and the mind's sensations are carried through the nerves to the brain4 ,this is in regard to animal life1 which has brains and nerves formed fully or partially4 ,the vegetables and minerals have neither brains nor nerves4 ,how1 then1 do they show the same irritation as animals do to external stimulus1 as shown by the galvanometer8 ,the answer is simple4 ,because they have the psychic vehicles1 the five cognizing senses1 by which to convey the sensation of the external stimulus to the mind1 and therefore they need no physical brain or nerve4 ,only1 having no physical openings1 they cannot manifest the effect of those sensations outside themselves1 as animals do2 and only an instrument1 like the galvanometer1 is able to detect the sensations and indicate them by the deflection of its needle4 ,mineral and vegetable matter having all the twenty-four principles in them1 have the mind and the senses1 too4 ,only1 they are in a shut-up1 undeveloped state1 and perform their undeveloped1 crude functions like an unconscious mechanism4 ,it is through the senses that sensations are perceived2 and had not the senses been present within a piece of metal or a vegetable1 there would be no sensation in it1 and therefore the galvanometer would have been useless in its application and results1 because1 there being no sensation1 there would be no deflection of the needle4 ,professor ,bose's experiments conclusively prove not only the unity1 but the uniform composition and construction of the whole universe2 that all its composing principles are present everywhere2 that in some phases they are in a latent and in others in manifest state4 ,the tests of the galvanometer also prove that what is true of the whole universe is true of a particle of earth2 that the whole universe is one whole living mass1 like a single living being1 and that every molecule of its composition is a universe in embryo2 because every molecule is instinct with all the forces and properties of the twenty-four principles1 which are the materials as well as the attributes of the cosmos4 ,,section ,,xvi4 ,,physical ,,and ,,astral ,,bodies4 ,it is the ignorance of the knowledge of the constitution of the universal and human bodies that forms one of the chief obstacles of a correct study of the laws operating behind external ,nature1 ,it is the general belief of modern humanity that the human body is made up of flesh and blood alone4 ,this is true so far as the physical body is concerned4 ,but there is another body within us finer than the physical which is the real body and of which the physical body is the outer encasement4 ,this real body is called the ,astral ,body4 ,the whole human body is like a clock of which the physical covering is its case and the astral body its works4 ,as the mechanical part of a clock is the real clock and its case with its dial and hands forms its covering by which it indicates its working1 so the astral body is the mechanical part of the human body and the physical is its case through which it indicates its operations4 ,though far from perfect1 the analogy is very suggestive4 ,for instance1 the mechanical part of the clock cannot serve its purpose without the aid of the case1 dial and hands4 ,the astral body likewise cannot be of any use without the co-operation of the physical body4 ,the mechanism of the astral body is composed of eighteen ,principles1 viz41 ,consciousness 7,intellect71 ,ego1 ,mind1 the ,ten ,senses3 the ,powers of ,seeing1 ,hearing1 ,smelling4 ,tasting1 ,feeling1 ,speaking1 ,holding1 ,moving1 ,excreting and ,generating2 and the five attributes of the ,elements3 ,sound1 ,touch1 ,form1 ,taste and ,smell4 ,these ,principles work through their counterpart-organs of the physical body which is composed of the five remaining ,principles1 viz41 the ,five ,elements--,ether1 ,air1 ,fire1 ,water and ,earth4 ,now let us see how the physical body is composed of the five ,elements4 ,the vigor of our father and the blood of our mother1 of which our physical body is made1 are formations of assimilated food4 ,every kind of foodstuff1 vegetable or animal1 is but condensed form of earth's juice2 earth-juice is earth4 ,now ,earth is composed only of its five attributes3 ,sound1 ,touch1 ,form1 ,taste and ,smell1 the first four of which compose ,water1 the first three compose ,fire1 the first two ,air1 and the first1 ,sound1 is the ,attribute of ,ether 7,aks74 ,therefore the other four ,elements are present in earth on account of their respective attributes being contained in it4 ,our physical body1 therefore1 being made of formations of ,earth1 is composed of the ,five ,elements4 ,the material of the physical body is supplied by our parents and the astral body we supply ourselves4 ,the astral body is our permanent body4 ,it puts on new flesh-garments from time to time4 ,when it slips into a new flesh-garment it is called birth2 when it slips out of it1 it is called death4 ,but really the astral body lives on forever and ever and never ceases to exist unless we find the means and take measures to destroy it4 ,the extinction the astral body is brought about by the mind's absolute dissociation from the bondage and influence of matter and material ideas1 and absorption into the ,divine ,essence1 ,mukti4 ,the earth and the visible sky form the physical body of the ,universe and the upper six spheres form its astral body which includes still subtler bodies4 ,this means that both the universal and the human bodies are constructed on the same principle4 ,both are formed of seven bodies1 encased like a sheath within a sheath4 ,these are called the ,food-made 7physical7 body1 the ,vital body1 the ,mental 7or ,astral7 body1 the ,psychic body1 the ,wisdom 7or ,causal7 body1 the ,blissful body and the ,soul body4 ,,section ,,xvii4 ,,karma4 ,the ,universe is one whole manifestation of ,cause and ,effect4 ,all ,nature is manifested and materialized forces of ,action and ,reaction4 ,the ,doctrine of ,karma is based upon the natural law by which action produces reaction1 the law of cause and effect4 ,it holds that every action is the cause of every reaction as well as the effect of the action which is its producing cause4 ,the doctrine of ,reincarnation specifies the different physical forms in which groups of accumulated causes of reaction manifest themselves in ,nature4 ,the laws of ,karma are the regulated blendings of the subtle forces of the finer principles of ,nature which1 operating from within1 shape these outer physical forms4 ,karma begins with the creation of the ,universe1 and ,creation begins with the loss of equilibrium of the three ,cardinal ,attributes while dwelling in a quiescent state in ,absolute ,love--,krishna4 ,this inequilibrium develops the germ of the ,past ,universe1 which the ,attributes hold within them1 and manifests itself as a ,new ,universe--a new ,creation4 ,the word ,karma is derived from the ,sanscrit root ,kri1 to act4 ,karma means action4 ,action means the motion of the operating forces of ,nature4 ,the ,karma of the past ,creations1 stored up as ideation within the even forces of the ,attributes1 works itself out in the form and phases of a new ,creation4 ,every succeeding ,creation therefore is the reactive result of all previous creations4 ,this reaction of the accumulated action-potencies of the past creations produces the uniform dimensions and the principal features of the cycles1 so that the history of every cycle1 from the smallest to the largest1 repeats itself in its chief points in naturally regulated succession4 ,as in the great universe1 so in its epitome1 man4 ,the microcosm is ruled by the same laws as the macrocosm1 the laws of cause and effect1 of action and reaction4 ,man is the conscious embodiment of the blended forces of his past actions1 actions of previous conscious embodiments born of the forces of still more previous embodiments4 ,action proceeds from thought4 ,thought is the source and spring of action4 ,no action is possible without its producing cause1 thought1 which is a phase of the mind's volition4 ,all our thoughts are impressed on the mind1 the moment they form themselves1 in condensed pictures4 ,the more powerful a thought1 the deeper the impression on the mind4 ,weak1 undeveloped thoughts make superficial impressions and are liable to wear off4 ,the impression of a powerful thought is likewise rubbed off by the force of a strong counter-thought4 ,an angry thought1 for instance1 prompts us to do a bad action1 but before it is reduced to action1 our reason sometimes intervenes1 argues against it1 convinces us of its error which induces repentance4 ,the stronger the counter-thought of repentance1 the more quickly and effectively it rubs off the impression4 ,but if the thought is reduced to action1 its impression is deep and enduring1 and requires the aid of absolutely sincere1 burning repentance to destroy that impression4 ,these thought-impressions on the mind are called seeds of ,karma4 ,they are exactly like seeds of trees in their potencies and operations4 ,as a seed of a tree1 when planted in the soil1 germinates1 grows1 flowers and bears fruit1 so does a ,karma-impression germinate1 grow1 flower and bear fruit4 ,as the germ of a seed1 in process of development1 produces the events called sprouting1 putting forth leaves and branches1 flowering and fruiting1 lo1 a man's mental thought-impressions of previous lives1 in almost the self-same way1 sprout1 put forth leaves and branches1 flower and fruit in the shape of events1 inside and outside of him4 ,the thought-impressions are reflected upon the aura4 ,aur is a ,sanscrit word1 its transliterated form being ,ar1 from ,ar which means the spoke of a wheel4 ,ar means full of spoke-like shoots of radiance from any centre4 ,this centre of our aura is our mind4 ,aura1 therefore1 is the radiance of1 the mind which permeates and envelopes our body in an oval shape and generally extends one cubit outside of our body4 ,the aura and reflections of these thought-impressions on the aura are visible only to the spiritual and psychical sight4 ,the illuminated saints and yogis who have developed this sight1 not only see this aura1 but also the reflections of the thought-impressions which they can read and interpret as we read and interpret words4 ,these reflections are called the characters of the mind--the ,hidden ,pictures 7,chitra-,gupta7 of ,human ,conduct--which reveal the past1 present and future history of a human soul to those who can decipher them4 ,from the aura these characters are reflected again upon the ,ether which receives the impression and keeps the record of each external and internal event in ,nature4 ,the ,ether is the storehouse of the records of all human and natural happenings and vibrations4 ,and it is from this storehouse of all mental records that true clairvoyance draws its inspired messages and revelations1 ,a fully developed ,yogi can learn the details of an event which occurred ten thousand years ago or of any time1 and can tell of any present or future occurrence in any part of the world by concentrating upon the ,ether1 the all-knowing ,ether4 ,thus the records of the causes of human actions are kept in triplicate1 so that there is no escape from the potencies of their merits and demerits1 unless the main records 7those on the mind7 are melted away by the fire of absolute1 all-absorbing spiritual consciousness4 ,actions 7,karma7 are of two kinds1 white and black4 ,white ,karma springs from the ,sttwic state of mind1 and ,black ,karma from its ,tmasic state4 ,the color of ,sattwa 7,illumination7 is white1 the color of ,tama 7,darkness7 is black1 hence ,karma is white or black4 ,rja is the attribute of ,activity1 the working principle1 the motive power of action4 ,without the aid of ,rja no action is possible4 ,when ,rja works with dominant ,sattwa the result is white ,karma1 when it works with dominant ,tama1 the result is black ,karma4 ,the white and black actions are commonly called good and bad4 ,what is a good action8 ,it is an action whose ultimate reaction produces harmony and happiness and illumines the mind4 ,what is a bad action8 ,it is an action which1 however enjoyable or otherwise while it lasts1 produces a reaction of inharmony1 pain and misery1 causing darkness of the mind4 ,in respect to the law according to which they come to be worked out in their turn1 the ,karma-seeds1 white and black1 are of three classes--,sanchit1 ,prrabdha and ,kriyamn or ,agmi4 ,sanchit means stored-up4 ,prrabdha means ,karma the reaction of which has begun or that which is working now4 ,kriyaman means ,karma-seeds originating out of the ,prrabdha ,karma now being worked out1 but which will form the seeds of future 7,agami7 actions4 ,sanchit ,karma includes the seeds of all the actions of past existences stored up as impressions on the mind4 ,out of this storehouse of ,karma-seeds that1 white or black1 which is the most powerful asserts itself to be worked out first1 drawing to itself1 by the law of affinity4 ,karma-seeds of minor power1 but of a nature similar to its own4 ,this most powerful ,karma-seed1 lumped up with small ,karma-seeds of similar character1 forms the ,prrabdha ,karma1 ,karma which is in the process of being worked out4 ,and in its process of working the fresh thought-impressions which the mind is registering are called ,kriyamn 7,karma being born71 also called ,agmi 7future7 ,karma1 ,karma seeds which1 after being deposited in the storehouse1 will come to be worked out in their turn in future1 either as main or minor ,prrabdha1 according to their potency4 ,this is the law of working of human ,karma1 the inexorable law which shapes our life and destiny1 which fills existence with joy or sorrow4 ,karma is unending unless we learn the mysterious law which works it and grasp the still more mysterious ,law behind that ,karmic law and by its practice destroy its roots and prevent its present and future actions within us4 ,i will speak of this ,law and of its ways of practice later on4 ,we often see a man1 who has lived a good1 pure and harmonious life1 suddenly1 through circumstances or bad associations1 changed into a bad man4 ,he becomes worse in habits and conduct and dies in that degraded mental state4 ,similarly we find some one very bad up to a certain period of life2 he suddenly turns good and1 before death1 develops into an angelic character4 ,this law of ,karma is behind this change of character4 ,good ,prrabdha influences one into good life and actions while it is working4 ,but if some black ,karma-seed is the most powerful of all ,karma-seeds in the mind's storehouse1 after the good ,prrabdha has been worked out1 it asserts itself to be worked out next and1 lumped up with the minor seeds1 forms his ,prrabdha which changes the whole complexion of his character and conduct4 ,the case of a bad man becoming good is subject to the same law2 a white ,prrabdha1 owing to its predominant power1 succeeds a bad one4 ,the liability of alternate succession of bad and good ,karma producing the actions of human beings is expressed in the metaphoric saying that the action of ,karma in man is like a revolving wheel4 ,as a seed of a tree takes time to bear fruit1 grow old and die1 so a ,karma-seed takes time to develop and die4 ,as the periodical putting forth of leaves1 flowers and fruits are the events in the life of a tree1 so the experiences of a man's life represent the development of his ,prrabdha ,karma-seed4 ,the time a ,karma-seed takes to work itself out is measured by the duration of the sustaining power of its potentialities4 ,one ,prrabdha ,karma may embrace two or three or more births if it is very powerful1 or may end in the middle of one birth1 if it be not so powerful4 ,an extraordinarily powerful ,karma may extend for a long1 long time1 covering many1 many births1 suicide for instance4 ,the thought which leads to suicide makes the deepest impression on the mind1 far deeper1 in fact1 than even the thought which commits murder4 ,why8 ,because we love our own life more than anybody else's or than anything else on earth4 ,it1 therefore1 requires an extraordinarily powerful thought to overpower that innate1 intense love of our life and incite us to destroy it4 ,the thought back of this self-murder1 therefore1 makes the deepest impression on1 our mind and thus becomes the most powerful ,karma-seed of all ,karma-seeds4 ,this being so1 it asserts itself to form the ,prrabdha1 every time it is worked out1 to the exclusion of all other ,karma-seeds1 for a long series of births1 in every one of which that soul commits suicide1 sometimes1 as it is often found1 without any apparent reason4 ,it is divine mercy alone that saves a suicide from committing suicide in every birth ever afterwards4 ,hence suicide is the greatest sin1 greater than even murder4 ,to the average ,western mind this ,karma philosophy strikes as intolerably pessimistic on account of the inexorableness of its laws4 ,there is1 however1 no help for it4 ,these laws rule us all whether we believe in it or not4 ,they are no man-created laws1 they are laws which operate throughout ,nature1 as much within a white man as within a brown1 yellow or black man1 of all stations of life1 of all grades of consciousness4 ,yet it need not strike anybody1 who has found the easy and rosy path out of the woods of ,karma1 as pessimistic at all4 ,but he or she must ever keep to that path and never stray out of it from sheer wilfulness1 or else there certainly is no escape out of the labyrinth of ,karma4 ,,section ,,xviii4 ,,reincarnation4 ,reincarnation1 as ,i have said1 is the physical form in which groups of accumulated causes 7,karma7 of reaction manifest themselves in ,nature4 ,reincarnation means rebirth4 ,rebirth means1 to be born again in flesh after death4 ,in order1 therefore1 to know what is rebirth1 we must know what is death4 ,to know what is death1 we must know what is life4 ,let us see what life really is4 ,human life is conscious mentality encased in flesh4 ,to be briefer1 human life may be summed up in one word--consciousness4 ,life of lower animals is negative consciousness1 while human life is positive consciousness4 ,human consciousness is subject to three states4 ,the ,waking state1 the ,dream state and the ,dreamless ,sleep state4 ,in the waking state all our inner and outer senses work4 ,the inner senses are2 ,the ,intellect1 the ,ego and the ,mind4 ,the outer senses are the five cognizing and the five working senses4 ,these senses are fully active during our waking state4 ,so long as the mind thinks1 the intellect decides1 the ,ego is self-conscious1 the eye sees1 the ear hears1 etc41 they are acting4 ,and activity 7,rja7 brings about the reaction of weariness 7,tama74 ,in other words1 the senses become tired out1 owing to incessant work and need rest4 ,it is the state of weariness of the senses that makes us feel exhausted and seek rest4 ,but the senses cannot have full rest as long as we are in a waking state1 for their activity never ceases while we are awake4 ,here ,nature's law steps in and draws a veil between the senses and their objects1 the veil of ,tama1 born out of the excessive work of ,rja4 ,we fall asleep4 ,but in the first stage of sleep our senses still sustain their activity1 though in a lesser degree than in the waking state1 owing to their still cognizing reflections of the objects1 and scenes impressed on our mind while we are awake4 ,this is called the dream state of consciousness1 ,dreams are of three kinds4 ,the ordinary dream is made up of the blended reflections of impressions of scenes and thoughts ill natural or fantastic shapes4 ,the second kind of dream is a clear unmixed reflection of the mind's impressions of some of our experiences in a previous birth4 ,the third kind of dream is a reflection cast upon our pure consciousness of coming events from their ,karmic impressions on the ,ether or on our own aura4 ,the ordinary dreams belong to the dream state4 ,the other two classes of dreams are experiences during the dreamless state of sleep1 generally in the morning just before awaking4 ,the dreams in the first stage of our sleep keep our senses still employed and the mind active on that account1 for the activity of the mind is generated by the operations of the senses with their objects4 ,hence neither the tired mind nor the tired senses derive the complete rest they need1 until gradually the veil of ,tama grows dense and shuts out even the mental reflections of objects from their view4 ,this stops the operations of the senses which then are absorbed by the mind whose offsprings and agents they are1 for the senses cannot exist when they are deprived of their function of cognition4 ,the same thing occurs with the mind1 for its activity1 caused and sustained by the activity of the senses1 is the only reason for its separate existence4 ,with the loss of its function1 therefore1 the mind loses this separate existence and is absorbed by the ,ego4 ,the ,ego is in the same way absorbed by ,consciousness1 for the ,ego is dependent on the ,mind which sustains its existence of self-consciousness4 ,and then ,absolute ,consciousness1 with the passive germs of the ,ego1 ,mind and ,senses merged in it1 is absorbed in its turn by the ,soul and dwells in its realm until the senses have rested sufficiently4 ,in the depth of this dreamless sleep state of our consciousness1 ,tama gives place to the reaction of ,sattwa which is very pure during this state4 ,this dreamless sleep may be called a negative trance state4 ,when we awake1 through development of the ,rja ,attribute1 we feel not only thoroughly refreshed but also in a state of mental harmony1 a happy mood of mind4 ,we also feel that we were1 during that dead sleep1 in a state of utter oblivion of everything4 ,we feel we forgot then even our own existence1 feel that we were not conscious even of our own self1 that we were in an absolutely happy state1 happy with happiness itself4 ,we know of this condition1 when we awake from it1 by inference from the happy state of our mental mood1 induced by the abstract impression of it upon our consciousness which was present then in its pure state4 ,the cause of the refreshment and new strength of our body and senses is this dip in the ,essence of the ,soul1 the source of all energy4 ,the physicians try to put their patients into this deep sleep in serious cases of illness1 knowing by experience that deep sleep is a quicker and more powerful restorer of health than any medicine1 but they do not know where lies the balm of sound sleep4 ,the activity of ,rja brings about the awakening from this state by causing the unfoldment of the infolded ,ego1 mind and senses which resume their operations with external and internal objects as before4 ,the difference between death and sleep lies here4 ,after sleep we resume the functions of our senses1 but death is caused by the confusion of our mind1 on account of the senses not being able to resume their functions1 owing to the disorder of the physical counterparts of the sense-organs through disease4 ,disease belongs to the physical body1 and the senses with the mind and ,ego belong to the astral body which we are4 ,the pains we feel are caused by our identifying ourselves with our physical encasement4 ,if we keep the fact constantly alive in our mind that our physical body is the earthly home of our soul1 which is the centre of our astral self1 we will not only not feel physical pain but prevent or do away with such pain even in the physical body4 ,to know ourselves as nothing but our physical body is the densest1 narrowest and the most mischievous ignorance4 ,we often find proofs of this separateness of the physical and mental bodies from acts which present themselves in our daily life2 we fail to cognize the experiences of our body or even of our senses when our mind absent from them and absorbed in some other direction4 ,it is the mind that feels pain pleasure1 not the body1 neither the senses4 ,the physician1 through the action of drugs1 causes the attribute of ,tama to assert itself and cover the mind's perception with its dark veil1 so that the patient may not feel the pain of a serious operation on the body1 while we feel no pleasure in eating or drinking if our mind is away from them4 ,the ,yogi who has1 by practice1 developed unbroken consciousness of the separatness of the mental and physical body not only enjoys1 when the consciousness is absolute1 immunity from physical diseases and mishaps1 but also does not feel the throes of death when he leaves his worn-out or diseased physical tenement4 ,but the generality of mortals who cannot think of themselves as anything else but their physical bodies1 owing to ignorance1 suffer from all physical diseases4 ,when these physical diseases put the physical counterparts of sense-organs into disorder1 it confuses the mind when it finds that its channels of outward communication1 the senses1 can no longer work through them4 ,in that confusion it loses its balance and is strongly swayed by the desire to again see and hear and feel and taste1 etc4 ,but finding it impossible to do so in the present body any more1 it tries to find some vehicle through which it can resume its functions4 ,the pain of the worst stage of the physical disease distracts it more and more so that it thinks it would be more comfortable in any other body than its present one4 ,in confusion1 this central force of the astral body enters with that body into the volume of air which fills the physical body1 thinking it will gain relief from the unbearable pain4 ,and no sooner the astral body1 which is very subtle and finer than the air1 enters into it1 than it passes out1 thus air-encased1 through the mouth1 causing the death of the physical body4 ,this is the common process of death4 ,some astral bodies enter the air-body unconsciously if the mind has been benumbed by pain or covered by the influence of excessive ,tama4 ,but this is certain of every ordinary soul that it goes out of the body encased in air4 ,the thought predominant in this supreme moment of human life decides the destination of the human soul encased in the astral body when it leaves its physical home4 ,if we think of nothing but of ,krishna at this moment we go to ,krishna and live in ,his ,abode1 ,goloka1 the ,abode of ,absolute ,love4 ,if we think of ,christ we go to ,christ in ,his ,father's ,kingdom of ,heaven4 ,if we are filled with the conception of ,nirvna--extinction of all individuality--we go to ,nirvna4 ,if we desire for higher life above the earth we go to the higher spheres4 ,but if our earthly attachment having their influence on our thoughts at that moment1 fill us with regret for being taken away from them or make us desire for earthly life1 we return to earth-life again1 but not necessarily to a joyful or comfortable life4 ,a life of worldly joy and comfort is due to good ,karma and self-denial in some previous existence4 ,a life of sorrow and hardship is due to bad ,karma4 ,the earth-bound soul1 on leaving the physical body1 feels overcome by the shock of its final trouble with and severance from that physical body and remains in an inert state for a time4 ,when it recovers from that shock1 it finds that it has been transferred to a worse state4 ,although the air-body in which it encased is not diseased1 it has1 however1 no openings for its senses to perform their respective functions4 ,it finds it cannot see or hear or smell or touch or taste anything and yet the desires for these objects of the senses are as strong as when it was in the physical body4 ,this makes it weep for the loss of its dear physical body and it hovers about in space sad and restless4 ,it has no stomach1 yet is filled with mental hunger and thirst which grow intense because it has no means of satisfying them4 ,indeed1 finding this astral life to be of greater torment1 the unhappy earth-bound soul longs to have a flesh covering again1 to be reborn1 and flies hither and thither blindly1 because of the want of physical organs1 and some day gains this object4 ,it enters1 through the vigor 7,sanscrit ,virga1 'virjya1' force1 power7 of a man into a woman's womb4 ,this causes conception4 ,no conception can take place without a disembodied spirit entering the womb4 ,vigor mixed with the mother's blood supplies the physical body which is mere dead matter without the vivifying astral soul4 ,it is only when an astral soul enters it that the womb closes and conception takes place4 ,the incoming soul then feels itself confined within its scope and cannot go out of it by its own effort or will4 ,the selection of the vigor and the womb for the astral soul is made principally according to the subtle law of individual ,karma and1 secondarily1 according to the law of affinity4 ,the mental characteristics of the parents must be similar to those of the soul to draw it to them4 ,as for its physical body1 it may favor in appearance its mother or its father more or less according as their individuality and image are stamped on the vigor and the blood through the state of extreme mental concentration induced at the time4 ,if the incoming soul possesses far stronger individuality than those of the father and the mother1 it asserts this upon its body and the child looks like neither the father nor the mother4 ,he looks like himself--a form and appearance born of the imagination of its own strong individuality4 ,this direct rebirth from hovering in the astral body in the astral plane for some time is not true in the case of every disembodied soul4 ,there are souls which1 after death1 may go at once to ,heaven 7',swarga1' ,celestial regions7 or to ,purgatory1 the nether regions4 ,according to the ,hindoo ,scriptures1 ,heaven 7,swarga7 is not the ,abode of ,god1 but the abode of the gods1 the ,swar-sphere where the gods1 the governors of the ,elements and ,attributes of ,nature1 dwell4 ,it is the ,prrabdha ,karma of the soul that determines its translation after death to ,heaven or ,purgatory4 ,the joys of ,heaven are reserved as a reward for good ,karma4 ,and yet these heavenly joys are but finest forms of material happiness1 enjoyed by merit of good actions performed in earth-life for the sake of just such recompense4 ,these heaven-dwellers mentally enjoy all these exquisite pleasures of the senses at their will1 as well as the company of celestial beings1 as long as the term of their merit lasts4 ,at the expiration of the term they come down to earth to be reborn again4 ,these heavenly blessings are1 therefore1 but transitory4 ,intensely wicked actions1 in the same manner1 are punished by a term of suffering tortures in ,purgatory1 at the expiration of which the purged souls may go straight to heaven1 if good ,prrabdha ,karma succeeds their expiatory sufferings1 or be reborn again on earth4 ,the tendency of the pleasure-seeking1 materialistic1 modern mind is to disbelieve the existence of any such place of torture as ,purgatory4 ,they think that ,heaven and ,purgatory exist only on earth within man's mind4 ,this is true and yet it is not4 ,if anybody develops high spirituality he or she can taste higher1 finer and more lasting joys than even celestial pleasures4 ,for such there is neither ,heaven nor ,purgatory1 for intense spirituality burns down all seeds of ,karma4 ,as to enduring the tortures of ,purgatory here on earth through repentance1 that is true too4 ,but if the spirit of repentance is not absolute1 it fails to fully purge away the sin1 so that such sinful souls have to go to the nether regions for complete cleansing4 ,the ,hindoo ,books do not believe in such a thing as ,eternal ,hell or ,punishment1 because it is absurd1 unjust and unscientific according to the laws of ,nature4 ,the governor of ,naraka 7,purgatory7 one of the gods1 the presiding deity of 7,dharmarj7 and the regions of his rule are situated within the bowels of the earth4 ,human houses of correction 7prisons7 tend more to corrupt than to correct1 because those in charge of them are not imbued with a perfect spirit of sympathy1 justice and mercy4 ,in the ,divine houses of correction 7,purgatory7 perfect justice blends with mercy and sympathy1 and the governor thereof is the embodiment of these three attributes4 ,he has to deal with his prisoners according to their own records of their misdeeds1 reflected on the aura1 a true copy of which is kept in the books of ,ether1 from which his ,recording ,angel transcribes items credited to each individual soul4 ,for the pious1 spiritually developed soul1 however1 there is no ,purgatory1 as ,i have said4 ,it lives and breathes in a plane which is outside of the three lower planes of selfish actions and their reactions1 outside of the jurisdiction even of the gods4 ,to his ensouled mind the word purgatory or heaven has no meaning whatever4 ,he loves spirituality for its own dear sake and feels itself safe from all evil in the embrace of its protecting arms4 ,into the vigor or the blood of such a spiritual soul1 no wicked astral spirit can enter4 ,its pure aura repels such spirits and admits only kindred spirits seeking rebirth1 drawn to it by ,karma and affinity4 ,much suffering is the lot of the ordinary soul while growing in the womb1 on account of its cramped consciousness and the narrow space in which it is confined4 ,after the sixth month1 it has a wonderful experience4 ,the veil shrouding its past existence is suddenly lifted and the memories of all of its past births rush across its mind4 ,it even witnesses the scenes of thousands of its previous existences and realizes the reason of the pain and sorrow suffered during all these existences--the reason of its having been attached to material objects and having disregarded the development of its spiritual self1 its having been unmindful of its duty1 to its ,maker and its fellow man4 ,this realization crushes its mind with contrition and it weeps and prays to ,god to forgive it and promises to live a life of devotion to ,him in the future4 ,this goes on for three months together until it is born1 when1 at the touch of the earthly atmosphere all those memories vanish and it is once more drowned in oblivion4 ,it is more from the pain of this shock that it cries out at the time of birth4 ,,section ,,xix4 ,,how ,,to ,,destroy ,,karma4 ,now comes to be considered the question of questions--,how to do away with and avoid bad ,karma4 ,if ,karma is the cause of all our sufferings in life1 how to remove that cause4 ,we have before this had births and till actions in those innumerable births have produced countless ,karma-seeds4 ,all these seeds are stored up in the repository of the mind4 ,how is it possible1 it may be asked1 to destroy them all1 and prevent fresh accumulation of new ,karma-seeds in the present birth8 ,to those who ask this question seriously1 that is1 with a serious intention of acting upon any suggestion that may seem feasible to them1 the answer is pregnant with all the essentials of a true solution4 ,to such the answer is simple and the mode of solution simpler4 ,to the really serious soul1 hungering for freedom from the bondage of ,karma1 even the practice of the principle of the advice may strike as ,still more simple4 ,but the practice involves the full realization of the source of ,karma1 the perfect understanding of its laws1 their operations and their relations to his own individual self4 ,here ,i will try to put the philosophy of this solution as briefly as possible4 ,if our actions of this life are the products of actions in previous lives1 the actions of those previous lives are the effects of actions in still more previous lives and so on4 ,thus trying to trace the causes of all our actions in all our past lives1 we are bound to arrive at the time of the ,creation of the universe1 when it sprang from the ,will of ,krishna4 ,we1 as parts of the universe1 sprang from that ,will too4 ,krishna's ,will before ,creation was2 ,i am ,one and ,i wish to be the ,many1 and ,his ,creation is the manifestation of ,his ,will's motion towards manifoldness and ,karma is the law of the rhythmic steps of that motion4 ,the ,will of ,krishna1 therefore1 is the cause of all ,karma the entire ,creation as well as of ours1 because we are but parts of that ,creation4 ,this makes it clear that1 since ,krishna is the cause all ,karma of the ,universe1 ,he is the ,actor of all actions4 ,this being so1 the cause of our sufferings from bondage to ,karma lies in our mistaken conception that we ourselves are the doer of our actions4 ,this cannot be1 because all our actions proceed from our past ,karma1 the roots of which are embedded in the ,will of ,krishna4 ,it is ,krishna that is the whole ,universe1 as well as its laws and actions4 ,it is ,krishna that suffers and enjoys in so many shapes and forms which make up ,his moving ,will1 called ,nature4 ,all our troubles are born of our usurping ,his place1 the place of the ,real ,actor4 ,hence ,karma clings1 by natural law1 to whoever claims it4 ,we claim the doership of actions which manifest themselves through us1 but the real ,doer is the spring of primeval action--,krishna ,himself4 ,this belief1 that we ourselves are the doers of our actions1 subjects our ,ego to their reactions4 ,if by tracing the source of ,karma to ,krishna1 we dispel this illusion from our mind and keep it ever out of it1 so that it may not disturb our conviction of the fact that ,krishna is the only ,doer1 all our past and present ,karma1 the stored-up and the working--,sanchit and ,prrabdha--will leave us of themselves and go to ,krishna to be absorbed by ,him1 while1 for the same reason1 the ,karma-seeds springing from our present actions will be rendered germless like roasted seeds which never grow4 ,but this belief needs constant practice of this thought in order to be sustained without interruption and involves thinking of ,krishna1 ,absolute ,love and ,life1 every minute--thoughts by which the thinker absorbs the essence of the purest spirituality whose illumination ever guides him along the paths of ,truth and ,wisdom and prompts him to actions whose results bring harmony and happiness to himself1 as well as to all with whom he comes in contact4 ,this exposition of the truth of our utter irresponsibility of our actions will appear strange and mischievous only to unthinking minds4 ,the fear that such a belief of irresponsibility may lead some people to bad actions is entirely groundless4 ,such a thing can never happen for1 with such a belief firm our mind1 we have to think of ,god always in our daily actions1 and this constant thinking induces concentration upon the ,deity whose spirit is sure to prevent and counteract all our evil thoughts1 not to speak of evil actions4 ,a man who will do evil actions1 taking advantage of this principle1 will only deceive himself4 ,such evil-doing can only show that he has no belief in the principle at all1 but thinks of it only with a view to justify actions which lie1 in his heart1 believes to be his own1 but attributes to ,god to get rid of their responsibilities1 if possible4 ,but if anyone believes firmly that ,god is the ,doer of all actions and yet1 for want of proper culture of this belief1 he is betrayed into evil actions1 be sure his belief growing stronger will soon control his actions and lead him along the paths of the good and the pure4 ,god-,consciousness destroys all evils of the mind to their very roots4 ,thus ,karma and its effects1 which for the ignorant1 unthinking1 and reckless human soul are ever interminable1 can by exercise of wisdom and mental power and discipline be absolutely done away with4 ,karma belongs to ,krishna and it is to ,krishna that it and its fruits should be unreservedly dedicated good4 ,the moment this mystery of ,karma is solved and the soul that solves it acts upon its lesson1 than ,krishna takes it into ,his arms1 and the soul and its ,maker1 now face to face1 laugh together at this riddle of life1 and in that laugh of ecstasy all sorrow and pain of the past are forgotten by that saved soul4 ,,section ,,xx4 ,,the ,,atom',s ,,return ,,journey4 ,it is absolute ,krishna-consciousness--or ,god-consciousness1 if you will1 if that ,god is ,absolute ,love--that carries the atom from its man-stage of development to its ,real ,home1 ,krishna1 the ,abode of ,eternal ,love and ,bliss4 ,like all roads leading to ,rome1 all religious paths lead to that ,home4 ,the primeval1 the most natural and the most scientific religion1 called now the ,hindoo religion1 has constructed five main roads for making the return journey easy1 and the travelers can choose any of these roads1 according to their inclinations and the state of spiritual progress4 ,one is the ,path of ,light and ,psychic ,force1 called the path of the ,sun1 because the ,sun is the presiding deity of the path4 ,the second is the ,path of ,success whose presiding deity is ,ganapati1 ,bestower of ,success4 ,the third is the ,path of ,destruction of ,tama whose presiding deity is ,shiva1 the ,destroyer1 one of the ,hindoo ,trinity and the presiding deity of ,tama1 ,shiva who has subdued ,tama and become its lord4 ,the fourth is the ,path of ,divine ,energy whose presiding deity is ,durg1 the ,motherhood of ,god and the ,universe--,prakriti1 ,divine ,nature4 ,the fifth is the ,path of ,spiritual ,devotion whose presiding deity is ,vishnoo 7,aniruddha71 the presiding deity of ,sattwa1 out of whose navel the universe has sprung and who is the dispenser of ,moksha to the walkers of all the other paths4 ,in this path is included another path1 a path far superior to all the five paths1 the ,path of ,absolute ,causeless ,love which leads direct to ,krishna1 whose presiding ,deity is ,krishna1 the ,deity of all the deities4 ,these different path-walkers are called by the names of their respective deities of worship--,saura1 ,ganapatya1 ,shaiva1 ,shakta 7worshippers of ',shakti1' ,energy7 and ,vaishnavs1 among whom are included ,krishna-worshippers4 ,the ,sun is the medium of the physical manifestation of the ,divine ,light1 the ,light of ,absolute ,intelligence1 the ,co-existent ,attribute of ,absolute ,love4 ,it is called the ,parent of the gross universe1 the ,outer ,eye of the ,deity1 the passage of the ,first ,sense of the ,divine ,mind which produced ,forms4 ,the devotee of the ,sun worships it as such1 as the medium of the ,absolute ,deity1 ,krishna4 ,some of them concentrate their eyes upon the ,sun1 immersed in water up to the neck from sunrise to sunset1 others pray to it morning1 noon and evening and contemplate its power4 ,the sun is not blazing hot as some modern people think4 ,it is peopled by spiritual souls who1 by the merit of soul-development1 go from earth after death to dwell there for further development4 ,these spiritual souls are spiritually governed by one who is most developed among them4 ,he is called the ,sun-,god1 the representative of the sun4 ,sun-worship leads finally to ,krishna-worship in some fully developed reincarnation4 ,ganapati1 first-born of ,shiva 7,shiva means ,weal1 ,destroyer of ,ill or ,evil71 is the presiding deity and bestower of ,success--material1 moral and spiritual--which is the chief factor of human weal4 ,satisfied material success1 virtuously earned1 inspires the desire for moral development in well-ordered minds1 and moral development1 in turn1 leads to spiritual imfoldment4 ,by concentration on this ,central ,idea of ,success itself1 the mind of the devotee of ,ganapati1 absorbs its essence1 the force of which guides his efforts to prosperity4 ,earthly prosperity1 enjoyed with discrimination1 impresses us with its hollowness1 its failure to satisfy the inner craving of the mind and points to the path of solid1 all-satisfying1 permanent happiness4 ,shiva is the ,presiding ,deity of the ,weal of ,creation1 hence his name--,shiva4 ,he is the ,conqueror and ,destroyer of ,darkness 7,tama74 ,he helps his devotees to dispel the darkness of ignorance generated in their mind by its ,tama ,attribute1 and thus uncover its attribute of ,sattwa by the illumination of which their souls reach the state of ,moksha--,freedom from the ,bondage of ,matter--and finally merge in the ,divine ,essence whence it originally sprang4 ,durg is ,divine ,energy1 the ,motherhood of ,creation4 ,she is the ,sttwic force by which ,shiva subdued ,tama4 ,hence she is the consort of ,shiva1 the ,helpmeet of ,spiritual ,weal4 ,without ,durg1 his ,shakti 7,energy71 ,shiva is inert2 with his ,shakti1 he is alive and rules the universe4 ,shiva and his ,shakti are inseparable1 as man and his mental energy1 which alone he is1 is inseparable4 ,man is moved by his mental energy1 so ,shiva is moved by his spiritual energy4 ,durg is the highest spiritual phase of ,klee1 ,conqueress of ,time and ,door of ,eternity4 ,she is the ,spiritual ,force of ,nature 7,prakriti71 she is the ,mother of the ,universe4 ,her devotees called ,shaktas 7,shakti-worshippers7 meditate on her as the ,great ,mother and pray to her for her grace1 as a child talks to its mother and looks up to her for help1 protection and sustenance4 ,when the most spiritual of her devotees develop the same natural love for and unshaken faith in her as those of an innocent child to its mother1 they are blessed with her last grace4 ,they are helped to ,moksha or led into the path of ,krishna1 this last the greatest of all her gifts4 ,she1 as ,yoga-,my 7energy of the highest spiritual concentration71 holds the key of the ,gate of ,goloka1 ,krishna's ,abode of ,love-,bliss4 ,vishnoo is the sum total of all the deities which are the manifestations of his powers and attributes4 ,he is the ,parent of both the ,motherhood and ,fatherhood of the ,universe--the ,spring of ,creation itself4 ,he is the ,presiding ,deity of ,sattwa out of which are born ,rja and ,tama4 ,he is the ,preserver1 the ,sustaining ,power of the ,universe4 ,he is the ,way to ,moksha1 ,his ,essence is the ,abode of all ,salvation4 ,he is the ,outer ,form of ,krishna1 the ,form through which ,krishna manifests ,his ,will and becomes the ,many from the ,one4 ,his ,abode1 called ,vaikuntha1 the ,centre of his ,all-,pervading ,essence1 is over this universe1 over ,brahm-,loka--,brahm's ,abode4 ,he is the last but one ,goal of all spiritual aspirations4 ,he is the ,gate of ,krishna1 the ,last ,goal4 ,the upward evolution of the atom from the man-stage has to pass through many higher spiritual stages in higher and higher spheres4 ,interested spiritual culture1 by which ,i mean spiritual culture with a view to enjoy the finest essence of sensuous happiness in spheres higher than the earth1 never lifts a human soul beyond the ,bhuba and the ,swar1 the abode of the gods4 ,the ,bhuba sphere is just over the earth4 ,it is the astral sphere4 ,it is peopled by semi-celestial spirits and beings whose bodies are made mostly of ether1 air and fire and the finest essence of water and earth2 hence they are invisible to our gross physical eye4 ,they are so light that the air to them is like firm land to us2 they walk over it as we walk over earth4 ,there are houses and roads in this sphere as on earth1 as also in the ,swar sphere4 ,many psychical persons have now and then a glimpse of the ,bhuba sphere and the dwellers therein4 ,one of my students in ,new ,york1 the truth of whose visions is known to many1 has often seen these airy houses1 roads and beings4 ,the ,swar is composed of finer material than the ,bhuba1 and its atmosphere is more sacred4 ,selfish spiritual culture is rewarded by a term of residence in the ,swar4 ,when the term is over the soul has to come down to earth again to be reborn as man4 ,the soul which loves and cultivates unselfish spirituality1 spirituality for spirituality's sake1 succeeds when it has no desire or sympathy any more for anything earthly1 in skipping over the ,bhuba and ,swar1 after death1 and enters and becomes a dweller in the ,mahar sphere4 ,such a soul seldom comes back to earth1 but through higher development attains to the ,brahm ,loka and there waits1 to be absorbed or immersed in ,vishnoo's ,essence1 till the time of the ,universal 7,natural7 ,dissolution through which it reaches its goal4 ,the worshippers of ,vishnoo pray for one of the five states of ,moksha 7,salvation71 according to the preference of their inclinations4 ,these five states of ,salvation are ,slokya1 ,smipya1 ,srupya1 ,sjujya and ,srshti4 ,slokya is1 to dwell in the plane of ,vishnoo4 ,smipya is1 to live near ,vishnoo as a servant4 ,srupya is1 to live with ,vishnoo as his companion and having ,vishnoo's form and appearance4 ,sjujya is1 to remain immersed in ,vishnoo's ,essence4 ,srshti is1 to possess even the powers of ,vishnoo4 ,those who attain to the first three states of ,salvation serve as messengers of ,vishnoo1 and at times act as mediums of communication between ,vishnoo and the dwellers of the ,universe1 while some of those who attain to the last two states come down to earth only from time to time as ,avatrs1 partial ,incarnations of ,vishnoo 7,god74 ,these have developed complete ,god-consciousness and after being immersed in the ,essence of ,vishnoo for eons together1 they have been thoroughly ,vishnooized4 ,true1 they were human beings before1 but now they are ,parts of ,god ,himself4 ,they have no more recollection of their former existences4 ,therefore1 to call them any other than ,vishnoo is blasphemy4 ,when the affairs of the earth are in chaos and humanity in general needs spiritual uplifting1 some of these immersed souls are detached1 and they come down to our sphere1 take birth and walk among us1 helping us1 by examples and teachings1 to right actions which lead to ,salvation4 ,,section ,,xxi4 ,,yoga4 ,there are five processes of mental discipline by the aid of which the human soul can reach the goal quicker4 ,these are called the five paths of ,yoga1 viz41 ,hatha1 ,karma1 ,rja1 ,gnna and ,bhakti4 ,yoga means ,union4 ,the word ,yoga is the original of its corrupted ,english form ,yoke4 ,yoga1 therefore1 means yoking the ,mind to the ,spirit of ,god by concentration4 ,hatha ,yoga consists in cleaning and disciplining the outer and inner physical body by the practice of certain postures of sitting1 processes of moving the muscles and fixing the eye upon some external object or the tip of the nose4 ,these1 in time1 induce mental poise4 ,karma ,yoga is performing good actions1 and practising spiritual formulas which contribute to the purification of the mind and1 finally lead to the unfoldment of the soul4 ,rja ,yoga is stopping the functions of the mind's volitions4 ,by volitions of the mind are meant thought-currents4 ,by the practice of ,rja ,yoga1 the outflow of these thought-currents can be entirely stopped and turned inwards in one concentrated stream into the soul4 ,the main process of shutting in the mind-currents is by controlling the breath4 ,the action of our breathing upon our mind is like that of the pendulum of a clock upon the movements of its hands4 ,as1 for instance1 the quicker the pendulum swings the faster the movement of the hands1 so1 the quicker our breathing1 the more rapid the action of our thought-currents4 ,by controlling the breath by certain exercises1 prescribed by ,rja ,yoga1 one can make his breathing slow and thereby diminish the speed of the thought-currents4 ,during these breathing exercises1 the mind is concentrated upon ,god or the ,divine ,idea1 or some mystic words expressive of the ,deity4 ,this lessens the activity of the mind which then gradually experiences a calmness unfelt before1 a calmness which in itself is a happiness which no form of enjoyment of material pleasure can afford4 ,calmness of mind develops into harmony1 the result of the expression of the ,sattwa attribute4 ,there are five kinds of mental states3 ,murha1 ,khipta1 ,bikhipta1 ,ekgra1 and ,samdhi4 ,the ,murha1 ruled by predominant ,tama1 is generally attracted to evil objects owing to lack of discrimination4 ,khipta flits from one object to another in search of pleasure4 ,it is ruled by predominant ,rja1 so is ever active and never satisfied4 ,the ,bikhipta mental state1 ruled by the equal combination of the three attributes1 is generally like ,khipta1 but at times fixes its attention inwards though for a short time only4 ,when the ,bikhipta is helped by the practice of concentration into the ,ekgra 7one-pointed7 state1 then it is that harmony is brought about4 ,when1 by constant practice1 the one-pointed mind becomes unwaveringly fixed on the ,deity or the ,idea of the ,deity gained through the increasing illumination of the ,sattwa1 it enters into the ,samdhi 7,trance7 state1 the state of ,absolute absorption into the ,deity4 ,the practice of the ,rja ,yoga has been forbidden in the ,shstras in the ,kali ,yuga 7,iron ,age7 because1 in this age1 excepting in rare cases1 the human body is too weak and delicate to stand the hardships1 psychic exertions and physical privations of its practices1 and because an adept ,yogi-,gooroo1 without whose constant help in every detail of it no student can attain the highest result1 is very hard to be found4 ,many who now practice it under inexperienced ,gooroos in ,india meet early death or develop incurable diseases or even turn insane4 ,a moderate amount of simple breathing exercises may not be so injurious or fatal1 but too much of it or the practice of the advanced rules ought never to be attempted1 especially in the ,west1 where a proper ,gooroo can never be found and where most people's nerves are generally shaky4 ,gnna ,yoga is an entirely mental process of ,yoga1 a process of discriminating between the ,unsubstantial and the ,substantial in ,nature and concentrating upon the only ,substantial ,essence of things and gradually getting absolutely absorbed by it4 ,the keeping up of this process of thought in an unbroken stream requires living a life of simplicity1 solitude and renunciation4 ,the life in which this thought-current becomes unbroken is the last life1 last incarnation of that soul4 ,it escapes rebirth for good for which it has worked for many incarnations4 ,its separate ,ego is merged in the universal ,ego and finally is lost in and becomes one with the ,one-without-a-,second4 ,gnna ,yoga belongs to the school of the ,vednta philosophy4 ,vednta is ,veda and ,anta which means ,end1 so that ,vednta means ,end of the ,veda--the ,aim or ,goal of the ,veda2 and the word ,veda is the original of the ,english word ,wisdom 7,swedish1 ,visdom7 from ,sanscrit1 ,vida1 to know4 ,veda means knowledge of the ,reality1 the ,truth4 ,the ,vednta ,aphorisms of ,vedavyasa are but ,indices to the ,principles of the ,upanishads--the ,wisdom part of the ,veda4 ,there are two ,schools of ,vednta1 the ,old and the ,new4 ,the ,old possesses the true interpretation of the ,aphorisms1 the ,new is deluded by their false interpretations1 is only about two thousand years old and has a comparatively small number of adherents4 ,the ,old school is founded on ,parinmbd1 the new is founded on ,vivartabd1 ,the ,old school holds that the universe is composed of the ever changeful manifestations of the ,will 7,energy7 of the ,one ,changeless ,deity 7,parinmbd71 the ,new calls the whole universe1 in fact1 all that is visible and perceptible1 ,my 7,illusion71 in the sense that it never existed1 does not exist now and will never exist4 ,all that exists is ,brahm1 the ,divine ,essence1 and we are ,that4 ,all else is illusion wrought in our mind through ignorance1 just as the mistaking a piece of rope lying in some dark place for a snake is due to the illusion of the darkness4 ,this theory with its plausible analogy is all wrong4 ,the universe is not all illusion though it is the changeful force-materialization of the ,unchangeful ,one ,substance4 ,the force or energy or light or reflection of a substance is inseparable from it and is pervaded by it and partakes of its spirit4 ,this materialized force-reflection of ,brahm not only possesses its substance at bottom but must be called a part of it as the light of a flame or reflection of a light is undeniably its part4 ,the analogy of the snake and rope is1 therefore1 not true of ,god and the ,universe3 ,the snake is merely the conjuration of the darkness and not born of the rope2 but the universe is born of ,brahm 7the rope74 ,the theory that it is born of the illusion of our ignorance1 is absurd in that it involves accepting that ignorance to be something self-existent1 that it has an independent existence1 separate from the ,all-in-,all1 the ,one-without-a-,second4 ,if not1 whence is this ignorance which has such power of illusion over our mind and senses8 ,what is it8 ,whence does it come8 ,the ,neo-,vedntist answers1 it is something inexplicable1 ,his ,my is inexplicable--the argument of one in darkness himself4 ,this ,new ,vedntic thought has done and is doing more harm to the world than any other religious theory4 ,it is a worse delusion than the delusion of ,my4 ,,section ,,xxii4 ,,bhakti ,,yoga4 ,bhakti ,yoga is concentration on the ,deity through ,devotion1 the best and highest form of ,yoga1 higher than all the other forms1 as ,krishna ,himself has said in the ,bhagavat ,gita ,devotion is the full fruition of spiritual concentration4 ,a true devotee is the highest ,yogi1 for he is filled with humility1 and sincere1 abject humility is the expression of the sublimest spiritual nature2 it is the softened shadow as the ,lord says1 that is cast by ,my ,love4 ,sincere humility springs from the clear realization of the ,presence of ,god in everything1 that the whole universe is formed of the many forms of the ,one ,form and its ,radiance4 ,and with that never fading vision before the mind's eye1 the devote forgets himself and stoops low at the feet of every one and at everything he sees1 for he sees in them all his ,deity4 ,bhakti is of two kinds1 ,gnn-,bhakti and ,prem-,bhakti4 ,gnn-,bhakti is devotion aided by culture of wisdom1 its ,deity is some incarnation of ,vishnoo and its goal is the ,abode of ,vishnoo or the ,essence of ,vishnoo4 ,prem ,bhakti is devotion through ,love--,causeless1 ,disinterested ,love1 love for love's sake1 and its ,deity and ,goal is ,krishna--,absolute ,love4 ,the ,path of ,prem ,bhakti lies within the ,path of ,gnn ,bhakti1 but this ,path within the ,path is hedged in high to shut out the view and sound of the main path4 ,the devotee of ,prem ,bhakti dedicates all his knowledge1 wisdom and actions to ,krishna1 the spring of all ,wisdom and ,actions1 and prays ,krishna for ,his love1 the luxury of loving ,him for ,his dear sake4 ,the ,prem ,bhakta wants nothing from his ,lord1 no boon1 no blessing1 material or celestial1 not even ,salvation or ,mukti1 nothing1 nothing1 save--the blessing of being filled with love for ,him4 ,he prays to his ,lord3 ,o my ,krishna6 ,it matters not what betides my body1 my life or my earthly circumstances1 or in what form of life ,i am reborn1 even if it be that of a worm1 let my faith and love be fixed in ,thee1 my ,beloved4 ,whatever is there in all existence compared with the luxury of loving ,thee8 ,thou art the sum-total of the realization of all desires1 of all happiness1 ,thou1 the ,secret and ,object of all our longings6 ,such1 in truth1 is ,krishna's attraction and more4 ,he is the embodiment of the concentrated ,beauty and ,sweetness of all the ,universes1 ,his ,eyes and ,face the focus of the ,love that fills all that is4 ,hence this ,prem ,bhakti ,path1 which means the ,path of ,love's ,devotion1 is called the ,path of ,beauty and ,sweetness4 ,beauty and ,sweetness are ,coexistent1 are one and the same thing4 ,beauty is the expression of ,sweetness1 ,sweetness is the ,essence of ,beauty1 and ,love is the ,parent of both4 ,krishna's ,form and ,symmetry are all ,ideals' unapproachable1 inconceivable1 unimaginable ,ideal4 ,the newest rain-cloud#a color of ,his complexion is the color of the condensed ,ether of ,ether--,love4 ,his crown and crest of peacock-feathers1 ,his raiment of molten gold--the color of attraction--,his long garland and ornaments of wild flowers1 ,his jewel ,kaustubha on ,his ,breast and ,his bamboo flute were all proud contributions of ,nature to ,her ,supreme ,lord4 ,if we can imagine the essence of the purest of pure love condensed into a substance as thick as flesh and moulded into form1 we can then have some idea of the material of ,krishna's ,body1 whether in ,glory or on earth4 ,it is a ,form which1 the moment you produce some likeness of it in imagination thrills you with ecstasy1 for it is ,ecstasy condensed4 ,krishna is best worshipped with the heart4 ,prayers and incantations and offerings1 without sincere feeling1 do not reach ,him4 ,he responds to the call of love alone4 ,call ,him from the innermost depth of your heart with pure love--love unmixed with motive--with sincere1 artless love of a fond baby for its mother1 and ,he will appear to you and do whatever you want ,him to do4 ,krishna is your veriest own1 nearer to you than your nearest relative1 your only true friend in life and ,eternity4 ,he is dearer1 more precious than your body or your life or your heart for ,he is your soul and soul is dearer and more precious than body1 life or heart4 ,it is ,him you have been searching in all your searchings in life1 in lives you have lived before1 and ,him will you search in lives that are to come after this life4 ,he is ever with you4 ,he is within you1 but you are searching for ,him outside of you--whence you miss ,him1 hence you run after all the will-o'-the-wisps of life1 thinking these will give you the joy which your ,only ,beloved and ,lover alone can give4 ,no wonder you are deceived1 depressed1 unsatisfied--the reward of chasing the shadow of the substance that lies within you1 the reward of chasing the rainbow which is but the reflection of the ,sun of your soul's sky4 ,the devotee of ,krishna meditates on ,krishna regarding ,him in one of the four human relationships1 whichever suits his natural inclination best1 viz41 ,dsya or the relationship of a ,servant to his ,master1 ,sakhya or the relationship of the ,friend to his ,friend1 ,btsalya or the relationship of a ,son to his ,parents or ,parents to a ,son1 and ,madhur or the relationship of a ,wife to her ,husband or of a loving ,woman to her ,lover4 ,these four kinds of devotional feelings are natural in man4 ,by natural ,i mean born from ,nature of which man is the best earthly product4 ,but wherefrom has ,nature derived them8 ,from her parent-source1 ,krishna1 of course4 ,so these feelings are present1 in their absolute perfection1 in ,krishna1 the source of all ,life4 ,flowing from ,krishna into ,his ,creation1 they constitute the cords of attachment between man and man1 the natural bonds of union between soul and soul1 the natural channels of communication between man and his ,maker4 ,they are the invisible wires of telegraphy between the ,central ,soul and its branch souls--between the ,parent ,soul and its offsprings4 ,if the instruments of the branch offices are rusty and out of order they cannot transmit their messages to the main office or receive messages therefrom4 ,the moment they are cleaned1 repaired and put into working order1 they are open to perfect communication once more4 ,the devotee of ,krishna cleans the rusty and disordered instrument of his heart by cultivating one of these feelings of devotion for ,krishna4 ,and the moment this feeling attains its natural state1 the moment it becomes absolutely sincere1 than he absorbs and is filled with absolute ,love from its ,primeval ,spring4 ,krishna is absolutely divine and absolutely human1 for it is perfect humanity that is perfect divinity4 ,krishna is ,love itself1 the ,love that destroys all distance4 ,love that draws the ,lover and the ,loved closest to each other4 ,it knows no ceremony1 knows no formal respect4 ,it knows no motive4 ,love is its own cause1 motive and satisfaction4 ,divinity demands our reverence and inspires us with awe4 ,despite its strong attraction we can but adore it from a distance1 we cannot approach it too near4 ,but ,love draws us to its bosom and holds us close3 ,love is a ,master and ,love is a ,slave4 ,it knows no barrier1 sees no faults1 nay1 sees virtues in faults4 ,it responds to its own clear call or vibrates to the voice of its own inspiration and blesses its own creation with greater gifts of its own wealth4 ,whichever of the four devotional feelings towards ,krishna the ,bhakta 7devotee7 cultivates1 it must reach the stage of unalloyed sincerity to be rewarded by its blissful realization4 ,the loving ,servant of ,krishna must love ,his service above all he loves and holds dear4 ,the devotee who wants to be the ,friend and ,companion of ,krishna must have his all-forgetting ,love of ,krishna pervaded by an uninterrupted sense of equality with ,him4 ,he may serve ,him as a slave1 but it is the service of a friend who is more than a slave to his friend4 ,the devotee who wants to love ,krishna as a ,father or ,mother must have unwavering sincerity of such paternal love and affection4 ,he or she must always consider himself or herself superior to ,krishna whom they must regard as a helpless child in their charge4 ,this true parental feeling is pervaded by the unconscious spirit of spontaneous service and friendship1 for no friendship and service can be compared with those of parents4 ,the same rules apply to the cultivation of the filial feeling of devotion to ,krishna4 ,the fourth1 the feeling of a loving wife to her lord sums up the essence of all the foregoing three feelings1 ,it is the highest and tenderest feeling of devotion4 ,the true wife is the servant1 friend1 mother and lover of her husband4 ,she is his slave1 equal and superior by virtue of her all-surrendering love4 ,every form of pure love is self-surrender4 ,the love that knows no surrender or sacrifice is a mockery4 ,it mocks itself more than its object1 for sacrifice is its chief test and best expression4 ,love that only loves1 if loved1 is pure selfishness1 it is self-deception4 ,but the love that loves for its own sake and is the fullest satisfaction in itself1 the love that loves whoever or whatever its object loves is the ,love ,absolute that ,krishna is4 ,the human soul that develops it1 binds ,krishna thereby and holds ,him its prisoner for good4 ,when that ,love develops the tenderness of a loving wife1 it captivates the ,heart of hearts1 and entrances the ,soul of souls1 ,krishna4 ,these ,vaishnav forms of devotion reached their highest degree of development and received their greatest impetus on the appearance of ,sree ,chaitanya1 the ,fullest ,incarnation of ,krishna1 who was born in ,nuddea1 on the ,ganges1 ,bengal1 a little over four hundred years ago and flourished for nearly half a century4 ,he was ,krishna ,himself incarnated in the form of ,his ,greatest ,devotee4 ,krishna is the ,mystery and ,chaitanya is its ,explanation4 ,whenever ,krishna comes to earth as the ,mystery of ,love in the ,junction ,period of ,dwpar and ,kali1 ,he comes again in the form1 of ,chaitanya as the ,explanation of that ,mystery1 five thousand years after1 to show to mankind the ,way to ,himself for examples4 ,chaitanya's love1 devotion and spirituality will ever remain unparalleled4 ,he preached ,krishna1 the ,seed and ,soul of ,love ,absolute1 and while preaching he would burst forth into song in praise of ,krishna4 ,thus singing he would be filled with ecstasy and1 in its fullness1 he would be moved into the most graceful dance the world has ever seen1 now shouting the ,name of his ,lord and anon weeping for his ,lord's grace1 his arms and whole body waving and quivering with the heaving billows of his heart's love-ocean1 streams of which1 like water from many fountains1 would flow from his eyes in the shape of tears4 ,and in those tears1 streaming straight from his eyes to the ground1 all those1 who catching his spirit caught also his ecstatic motion1 would be literally bathed4 ,and all ,india was flooded1 as the authoritative records of his apostles tell us1 with ,chaitanya's ,divine ,love1 and millions of sinners that felt it1 were borne away by its tide4 ,sree ,chaitanya preached and proved the potency of ,krishna's ,name--that ,his ,name is the ,lord ,himself4 ,if anybody says ,krishna1 ,krishna mentally or loudly and concentrates his mind on it1 he is bound to absorb its ,love-,nectar1 be drunk with its ecstasy1 see ,krishna in ,form and in everything1 and finally go to ,goloka after passing out of this life4 ,hari is the popular ,name of ,krishna4 ,it means1 ,he ,who steals our sins4 ,chaitanya would shout ,hari1 ,hari6 or ,haribole6 7say1 ,hari7 and vibrations of that ,name would thrill through all hearers and change them into pious devotees4 ,millions upon millions were thus saved by him1 millions of sinners turned into saints4 ,the world has never seen such an ,avatr1 the ,incarnation of ,all-,love ,krishna4 ,he lived the most blameless life from childhood to his disappearance at the age of forty-eight4 ,like master1 like servants4 ,his ,apostles were of such spiritual purity and sublimity that it would be hard to find one like them even in ,india of the past4 ,any of them was competent to save a whole world4 ,they have left thousands of ,books on ,krishna and ,chaitanya's ,life and ,teachings which are of the utmost value to the students and adherents of all religions of all climes1 ages and denominations4 ,love is the theme of every book1 and it is difficult to resist its essence pouring into you as you read them4 ,if my life is spared by the ,lord1 and if my ,krishna wills it1 ,i may present the ,life-,story and ,teachings of ,sree ,chaitanya and his apostles to the ,western reader in a short time4 ,in that book a detailed exposition of the ,vaishnav religion will be given1 an exposition which may interest ,christians4 ,the present book is but the preliminary part of the ,chaitanya book ,i intend to write1 for ,chaitanya cannot be understood without first understanding ,krishna and ,his ,leel on earth4 ,chaitanya may be called the ,indian ,christ1 but a ,christ the like of whom has never appeared on earth4 ,chaitanya did not even leave his ,body behind when he left this earth4 ,he entered one morning into the ,temple of ,juggernath and disappeared--nobody knows how or where4 ,,section ,,xxiii4 ,,vaishnav1 ,,christian ,,of ,,christians4 ,the ,krishna-,worshipper is either a householder or a hermit4 ,he is either a devotee who cultivates the love for ,krishna amid the duties and distractions of the world or a devotee who leaves the temptations and turmoil of the world and sojourns in some sylvan retreat in the holy forest of ,brindban1 the earthly abode of ,krishna1 or in the outskirts of a town or village within a humble monastery composed of a couple of huts with a little flower garden fenced around4 ,but the most advanced ,krishna hermit tarries nowhere longer than a few days1 but ever roams about in the land sanctified by the touch of the ,lotus ,feet of his ,lord4 ,the formula of worship and religious rules of life practised by both the hermit and householder are practically the same4 ,it consists of mental and physical practices1 more mental than physical4 ,the moment the householder awakes from his sleep in the morning he utters the name of ,krishna thus3 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna6 ,o ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna6 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 nourish me6 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 ,krishna1 protect me6 ,i salute ,thee1 ,o ,krishna1 give ,thou me ,thy ,love6 ,then before he leaves his bed and puts his foot upon the earth1 he prays and salutes ,mother ,earth thus3 ,o thou ocean-girdled1 mountain-breasted goddess6 ,i salute thee1 ,o thou ,consort of ,vishnoo6 ,forgive me1 thy suckling4 ,o ,mother1 this my touching thee with my feet6 ,then1 after answering the calls of ,nature1 and after rubbing his hands and feet with pure earth and washing them for many times1 he takes a full bath either in the ,ganges or in any river if it is near by4 ,if not1 he bathes in a pond or at a well or at home with two or three large jarfuls of water4 ,while bathing1 he utters many a hymn and prayer to ,krishna4 ,after the bath1 he wears a piece of dry cotton cloth which has been washed in clean water1 or a piece of pure silk cloth4 ,he then goes to a flower garden and culls some scented white flowers for ,krishna1 whom he then sits to worship in his sacred room4 ,he mentally repeats for one hundred and eight times the ,mantram he has received from his ,gooroo1 counting it on his fingers4 ,then he takes a few tiny leaves of the sacred ,tulsi plant1 smears them in sandal-wood paste and1 closing his eyes1 mentally offers them with the sacred white flowers to the ,lotus ,feet of his ,deity upon whom his mind is concentrated4 ,this concentration is helped from outside by the spiritual vibrations of his sacred room and the inspiring effect of the perfume of the incense1 the sandal-paste and the flowers4 ,he then chants long prayers and hymns in ,sanscrit to ,krishna and ,his ,love-,energy1 ,rdh1 and to all the saints and great devotees of ,krishna of the past1 begging1 them for their blessings of ,krishna's ,grace4 ,he then sings songs of the ,lord's ,love1 and tears of ecstasy roll down his cheeks as he sings in the abandon of his devotion to the accompaniment of a pair of small cymbals he keeps striking to keep time4 ,the ,mantram is composed of three1 four or five ,sanscrit words beginning with what is called the ,seed ,word with the ,name of ,krishna and a dedicatory word attached to it4 ,the ,seed ,word is the ,seed of ,krishna-,love4 ,it awakens in the heart spiritual passion4 ,this ,seed ,word1 if mentally repeated with intense concentration1 bursts open the shell of the ,sound-,form of ,krishna--,his ,name--which contains the ,nectar of ,absolute ,love4 ,the word ,sanscrit means pure1 refined4 ,the ,sanscrit language is the language of the pure1 undefiled voice of ,nature4 ,hence it is called the language of the gods who are representatives of ,nature's attributes4 ,these attributes are blendings of forces4 ,each force has a name 7sound71 a form and a quality4 ,a man in intense pain expresses it in such sounds as ,oh-h6 ,ah-h6 ,this ,oh-h or ,ah-h may be called the sound 7voice7 of pain1 the contortions of the face the expression of its form and the feeling it produces is its quality4 ,the quality is the substance of the force called pain and its sound and sign 7form7 are its expressions4 ,if there were a microscope powerful enough to reveal to our view the figures which sound-vibrations create on ether1 we would then find that the above-mentioned sound-expressions of pain create forms in ether much like the combined letters ,oh-h and ,ah-h4 ,this means that it is from the impressions of sound vibrations on ,ether that characters of all languages have been formed2 the pictures reflecting themselves on the inventor's mind through the medium of its subtle force called inspiration4 ,the characters 7,sanscrit1 charitra7 of the ,sanscrit language1 the parent language of all languages1 are born with creation4 ,they are entities in ,nature1 form-expressions of her forces4 ,they are eternal and indestructible akshara1 as characters are called4 ,the vowels are masculine forces1 the consonants are feminine forces4 ,the masculine characters 7vowels7 are independent1 the feminine characters 7consonants7 are dependent4 ,the vowels can be pronounced by themselves1 the consonants can only be pronounced when united with the vowels4 ,the vowels are the expressions of the ,essence of the ,deity 7,krishna71 the consonants are the expressions of the ,will-,force of the ,deity 7,prakriti1 that which procreates74 ,nature4 ,nature is born of ,sound1 the attribute of ,ether1 7,akas7 which was the first manifestation of creation4 ,that first sound was ,,aum--mispelled and mispronounced in ,english as ,the vowel ,a1 7pronounced ,au in ,sanscrit71 the initial letter of ,,aum is the parent of all letters and languages4 ,this ,,aum in sound represents the distant vibrations of ,krishna's ,flute1 the ,music of ,love1 while its character-form in ,sanscrit resembles the ,form of ,krishna playing on ,his ,flute as the reader will see from the little outline picture of ,krishna with its back-ground of ,,aum in ,sanscrit character printed on the title-page of this book4 ,this is the mystery of what ,krishna ,himself says in the ,gita1 ,i am the ,word ,,aum4 ,the different combinations of the other ,sanscrit characters 7forms of natural forces71 called words1 represent1 similarly1 pictures of sound-forms of different attributes and objects4 ,sanscrit words1 in fact1 are sound-shells which hold within them essences of the attributes they represent and the objects they signify4 ,the letters ,k1 ,r1 ,i1 ,,sh1 ,n1 ,a joined together form the word ,krishna1 which is the sound-shell of the ,essence of ,love1 ,nature's ,absolute ,attribute1 produced by the fusion of the forces of which the composing characters are sound-forms4 ,when frequently repeated together with the ,love-,passion ,seed word1 its vibrations1 after purifying the atmosphere of the mind1 illumine in time its inner chamber1 the heart1 which is the door of the soul1 and fills it with the ecstasy of ,bliss4 ,the ,tulsi plant is the most spiritual plant in the world1 hence its leaf is the best medium for conveying prayers1 especially when it is smeared with sandal-wood paste1 the perfume of which is much like the aroma of the ,lord's ,body4 ,but this morning worship is not all that the householder ,vaishnav performs to attain to the love of ,krishna4 ,he eats or drinks nothing without first offering it through some mystic formula to ,krishna1 and his food is pure vegetables1 his drink is pure water4 ,in the evening1 he joins other ,vaishnavs to talk of ,krishna1 hear of the sacred earthly acts of ,krishna1 sing of ,krishna1 and1 when the spirit of song moves him1 he dances with others in ecstasy4 ,besides these practices he repeats many thousand times the name of ,krishna over his ,tulsi rosary4 ,in fact1 he never misses any means or opportunity to keep alive an unbroken ,krishna-consciousness1 the result of which is that he enjoys the joy of ,goloka here on earth in this earthly body4 ,he is rewarded with the foretaste of what he seeks to enjoy after he lays down his physical body4 ,this is enjoyed by the hermit ,vaishnav1 who generally lives in ,brindban1 in a higher degree4 ,he is unhampered by all the disturbances and difficulties of the householder1 and so he devotes every moment he breathes to the service of his ,krishna4 ,he has renounced the world and with it all its thoughts4 ,from the earliest morning up to very late at night he prays1 chants1 talks1 hears1 reads1 sings and dances by turns4 ,he eats but once and that very little1 a few wee bits of unleavened bread begged from pious homes4 ,his only world's goods are the scanty clothes on his body1 his earthen water bowl and his volume of scriptures4 ,he has made peace with the whole world by his humility4 ,he has nothing but blessings for all1 sincere blessings even in return for curses1 and prostrates at full length prone to the ground before everyone4 ,he follows the saying of the ,lord ,chaitanya that a ,vaishnav should be lowlier than a blade of grass2 more forbearing and charitable than a tree1 which spreads its shade and offers its fruits even to one who cuts down its branches2 should never seek respect for himself but pay respect even to those who are respected by none2 that a ,vaishnav should at all times sing of ,krishna4 ,thousands upon thousands of such ,vaishnavs1 both male and female1 can be found to-day in the ,holy ,land of ,brindban and the ,holy ,city of ,nuddea1 the birthplace of ,chaitanya1 whose ,christ-spirit and ecstatic life are unparalleled in the religious history of any other country1 ancient or modern4 ,they represent demonstrated living proofs of the power of the ,lord's ,name upon the human mind4 ,,section ,,xxiv4 ,,krishna ,,leela4 ,this ,krishna1 the ,lord of ,absolute ,love1 the ,seed and ,soul of the ,universe1 comes down to this earth to serve and inspire men with ,his ,love once in every ,manwantara1 once in every #ga ,divine ,cycles1 that is1 once in every #cjj1jjj1jjj of our lunar years or more4 ,every ,universe1 of ,his countless ,universes1 likewise has its turn of being blessed by ,his visit as an ,incarnation1 once in a long period4 ,this ,universe of ours is the smallest of these ,universes and its turn of ,krishna's ,incarnation comes off during the ,junction ,period of the ,copper and ,iron ,ages of the #bhth ,divine ,cycle of every ,manwantara4 ,this being the ,iron ,age of the #bhth ,divine ,cycle of this ,manwantara the ,lord blessed this earth with ,his ,personal ,presence #e1jjj years ago1 ,his birth taking place within the appointed ,junction ,period4 ,avatrs that come to earth to save mankind and protect the good from the bad1 the ,srimd ,bhgavat says1 are innumerable2 they are either partial manifestations or aspects of ,vishnoo1 but ,krishna is ,lord ,god 7,bhagavan7 ,himself1 the ,supreme ,deity of whom ,vishnoo ,himself is the ,fourth ,manifestation4 ,nobody knows exactly when ,krishna will come1 for even ,brahm1 the operating creator1 knows it not4 ,brahm only sees him for a second once in a long while1 flashing through his meditation like a lightning flash4 ,when ,krishna came this last time on earth with ,his ,second ,manifestation1 ,sankarsana 7who was born as ,his ,elder ,brother1 ,balarm71 the time was ripe for an incarnation of ,vishnoo4 ,but as the moon and stars are covered by the effulgence of the ,sun1 the ,avatr of ,vishnoo could not appear separately1 so he was merged in ,krishna--the part was swallowed by the whole4 ,the story of the earthly career of ,krishna1 given in the ,second ,part of this book1 is the story of the ,all-,love ,krishna of ,braja4 ,this ,all-,love ,krishna was the ,krishna of ,brindban1 also called ,braja1 the land where ,he played and roamed1 where ,he went through ,his earthly career up to the age of eleven when ,he left ,brindban for ,mathura4 ,the ,krishna of ,brindban is the ,fullest ,manifestation of ,krishna1 the ,fullest ,expression of ,his ,all-,love-,self4 ,hence the ,krishna of ,brindban is called the ,fullest ,incarnation1 which means ,all ,krishna1 the ,krishna of ,all-,love4 ,the ,krishna of ,mathura is called ,fuller ,krishna1 which means three-quarters ,krishna and one-quarter ,vishnoo4 ,and the ,krishna of ,dwrak1 half ,krishna and half ,vishnoo1 is called ,full ,incarnation of ,krishna4 ,krishna being ,all ,love1 ,he knows nothing but ,love1 gives and accepts nothing but ,love1 acts nothing but ,love1 breathes nothing but ,love1 speaks nothing but ,love4 ,the ,asuras that ,he killed were not killed by ,him1 but by the ,incarnation of ,vishnoo which was within ,him1 and ,his part in those actions was to send the souls of those ,asuras to ,his ,absolute ,love ,realm1 a reward reserved for ,his highest lovers and devotees1 a kindness for enemies which ,krishna alone can feel and show4 ,krishna has no power even to hurt a fly1 for ,he is nothing but ,love ,itself1 and does not know anything else but ,love4 ,this much can be said about ,krishna's participation in these what seemed to be acts of killing1 that the powers of ,vishnoo within ,him that committed them1 found ,his ,body the most perfect medium for their operations4 ,one word of explanation is necessary here as to who the ,asuras were and how they could assume such shapes4 ,these mentions of ,asuras and demons in the ,hindoo book prejudice the unknowing and unthinking ,western minds against the veracity of ,hindoo historians and incline them to think that ancient ,hindoo history are mixed with myths and fables4 ,a little calm and intelligent thinking ought to correct the mistakes of such hasty judgment4 ,modern science1 too1 is daily paving the way to belief in things which even a quarter of a century ago were thought absurd and impossible4 ,science is proving the fact of the unlimited potentialities of the human mind4 ,mind-force is at present the subject of all the most advanced ,western scientists and philosophers4 ,when these will succeed in discovering the laws and truths of the mental plane1 as they are now doing of the material plane1 no facts of ,hindoo history or of the histories of ancient times will strike modern man as mythical or absurd4 ,the ,asuras were the psychics of the ancient times4 ,they cultivated their mind-force in order to use it for personal aggrandizement4 ,they were ,yogis1 but their ,yoga was divorced from pure spirituality1 because their object was not spiritual4 ,all they wanted was power by which to overpower others and keep them under subjection for their own earthly benefit4 ,some of them were exceptions to the rule2 they cultivated their ,sttwic powers to some extent along with the development of ,rjasic powers4 ,these became great heroes in battles and some of them made very good kings4 ,others developed merely ,rjasic and ,tmasic powers of the mind and became tyrants and oppressors of all good people4 ,wherever and whenever the earth groaned under the burden of their sins1 partial incarnations of ,vishnoo came down to earth to destroy them and bring peace and goodwill among mankind once more4 ,but those ,asuras who had only their ,tmasic 7dark7 mind-force developed1 were the lowest of them all4 ,their minds were all dark and their deeds were all black4 ,their natural inclination was to do mischief to people for the sake of the mischief itself4 ,these were called demons4 ,these demons can be found reborn among us all1 in the most advanced centres of civilization1 but they are now shorn of their former psychic force4 ,the mind's natural inclination1 however1 is still in them4 ,they take to external means to satisfy this inclination of killing or hurting or doing mischief for the sake of the act itself4 ,formerly their dark mental powers were their most potent weapons4 ,through those psychic powers they could transform themselves into any shape they concentrated upon1 and if they failed to assume the form of a saint or a god1 it was because they could not grasp the idea of the personality of such pure souls with their impure minds4 ,to assume the form of a beast was the easiest thing for them1 because they were nothing but human beasts in their nature4 ,they could also assume elemental forms too1 such as a whirlwind1 etc41 as in ,krishna ,leel4 ,the modern ,asuras cannot do any such thing because their mind-forces are scattered and distracted4 ,the chief cause why people generally cannot be a high yogi or a black-psychic demon is the density of ,rja and ,tama that at present pervades ,nature1 of which all beings are parts and products1 which disturbs concentration4 ,the holding of the hill on the point of the little finger of the left hand1 as ,krishna did1 was not a very great deed for ,krishna to perform4 ,this act can be performed by some of the ,lords of ,yoga4 ,the ,yogi1 when he becomes an adept1 inherits the partial attainment of the eight great powers 7siddhis71 which are in their fully normal states in ,vishnoo and in lesser degree in those who remain merged in the ,essence of ,vishnoo and are sent therefrom to earth to serve mankind as ,avatrs4 ,these powers are 7#a7 ,anim1 the power of becoming as small as an atom2 7#b7 ,mahim1 the power of becoming increased in size2 7#c7 ,laghim1 the power of becoming as light as desired2 7#d7 ,prpti1 to possess the power of the gods who are the presiding deities of the senses2 7#e7 ,prakmya1 the power of enjoying and sensing all objects seen or unseen2 7#f7 ,ishit1 or power over the forces of the ,divine ,will and over the lower forces of other beings2 7#g7 ,vasit1 non-attachment to objects and 7#h7 ,kmavasyit1 the power of attaining all desires4 ,besides these the high ,yogi may attain to ten other powers of the ,cardinal ,attributes3 7#a7 ,cessation of hunger and thirst2 7#b7 ,hearing from a distance2 7#c7 ,seeing from a distance2 7#d7 ,moving the body with the speed of the mind2 7#e7 ,assuming any form at will2 7#f7 ,entering into any other body2 7#g7 ,dying at will2 7#h7 ,playing with celestial damsels2 7#i7 ,attaining wished-for objects2 7#aj7 ,power of irresistible command4 ,five other minor powers are 7#a7 ,knowledge of the present1 the past and the future2 7#b7 ,control over the ,opposites1 such as heat and cold1 joy and sorrow1 etc42 7#c7 ,knowledge of another's mind2 7#d7 ,suspending the action of fire1 sun1 water1 poison1 etc42 7#e7 ,invincibility4 ,these powers serve the ,lord in ,his ,leels as humble slaves1 whether he is conscious of them or not4 ,leel means action of ,god ,incarnate4 ,the ,rash ,dance with the ,gopis is the greatest ,leel of ,krishna4 ,it was the manifestation of the greatest might of ,his ,love1 the might possessed by the ,supreme ,being alone1 by the ,lord of the ,lords of ,yoga1 by the ,supreme ,source of ,yoga itself4 ,gopi means a milkmaid4 ,but the milkmaids of ,braja were extraordinarily spiritual beings born as milkmaids to serve the ,lord in ,his ,earthy ,leel4 ,the chief of the ,gopis is ,rdh1 the ,consort of ,krishna in ,glory and on earth4 ,rdh means ,adoration or ,love-,devotion4 ,rdh is the embodied manifestation of ,krishna's ,love-,principle1 the ,energy of ,his ,soul1 the ,principle in ,krishna which sets ,his ,love into motion4 ,rdh is inside of ,krishna as this ,principle of ,love-,energy and she is outside of ,krishna as the embodiment of that ,principle4 ,rdh is the ,first ,active ,principle of ,nature1 the ,active ,love-,principle which unconsciously gives birth to creation and pervades it as the purest spiritual energy4 ,like ,krishna she is above and out of the reach of the creative ,cardinal ,attributes4 ,krishna is the ,soul4 ,rdh is the ,heart-,soul and her eight chief companions are the ,eight chief ,devotional ,aspects1 and the other ,gopis the inclinations and minor attributes of ,her ,ensouled ,mind4 ,rdh and her chief companions are ,krishna's constant companions in ,goloka4 ,they came with ,him from ,glory and were born as ,gopis in ,brindban4 ,other ,gopis who were in the ,rash ,dance were incarnations of ,vedic ,hymns and ,truths which1 as ,i have ere now explained in the cases of ,nature's attributes and forces1 are entities in ,nature1 the form-centres of ,nature's purest sentiments and conceptions4 ,other ,gopis were incarnations of goddesses1 the presiding deities of ,nature's spiritual forces and attributes1 while others were incarnations of some of the highest illuminated male ,saints 7,rishis7 who had prayed for ages and ages in every birth to serve the ,lord personally with the tender devotion of a loving woman4 ,the love of these ,gopis for ,krishna was absolutely selfless4 ,they loved ,him for the sake of the spontaneous1 causeless love they felt for ,him and which ,his ,personality inspired in them1 for ,krishna was that ,causeless ,love ,itself4 ,the ,rash ,dance represented the vibrations of the ,soul-absorbed ,mind1 vibrations which filled the universe with the nectar of ,bliss and destroyed its ,karma of a whole ,kalpa1 the ,karma which formed its ,prarabdha for the time4 ,krishna danced separately with each ,gopi4 ,each ,gopi had her own ,krishna beside her4 ,one ,krishna became as many as there were ,gopis and yet it was the ,self-,same ,krishna4 ,the ,one ,soul played like ,so ,many ,souls with so many hearts and yet the hearts saw but that ,one ,soul4 ,each ,gopi saw only her own ,krishna and was unconscious of any other1 as she danced1 absorbed in that ,krishna1 round and round1 arms round necks1 eyes into eyes1 all-forgetting1 the world forgot1 round and round in the whirl of ecstasy1 afloat on the waves of ,love that is ,bliss--round and round with that ,one ,krishna1 the ,all-in-,all of the heart and existence--round and round1 the lover and the loved1 the little soul twining round the ,great ,soul1 the ,great ,soul pouring ,its ,nectar into the little soul4 ,ignorant writers and prudish religionists of the ,west have dared to call this ,gopi-,leel of ,krishna shocking to all religious sense1 in the face of the fact that two hundred and odd millions of ,hindoos of the present day and myriads of millions of ,hindoos of the past--,hindoos whose giant intellect and all-towering height of spirituality the world of to-day are beginning to wonder at--call this ,leel the most transcendental of all ,divine deeds that have ever been performed on the face of the globe4 ,according to these little critics of the greatest ,avatr of the ,supreme ,deity1 that ,supreme ,deity cannot possess any other sentiments of love than those of a ,father and a ,saviour1 that ,god ought not to feel or show the love of a husband for his wife or of a lover for his lady-love4 ,if this be a fact1 will they answer the question as to whence has man got these sentiments1 if not from his ,maker of whom he is but an imperfect image8 ,whence has he got them if not from the ,source of ,creation itself1 of which he is such a tiny part and product8 ,this denial to ,god of the possession of a lover's sentiment implies an impertinence which ,god alone1 out of ,his infinite affection for ,his creatures1 can pardon4 ,it only betrays the dense ignorance of these critics in regard to the origin and laws of creation and of the relations of creation with its ,creator4 ,nature 7,creation7 is the materialized ,will-,force of ,god4 ,the ,will-,force of ,god is a reflection of ,god ,himself--the objectified phases of the semblance of manifoldness of the ,absolute ,one4 ,god is the husband1 and the ,energy of ,his ,will1 ,nature1 is ,his wife4 ,god is the ,lover and ,nature is ,his loving ,lady-love4 ,by ,his ,all-pervading ,essence1 the only ,support and ,sustenance of ,nature1 ,he clasps ,his ,lady-love to ,his bosom and dances with her to the intricate steps of the music of her ,laws4 ,this is ,his ,rash ,dance in the aggregate1 the ,rash ,dance that is being performed every moment within ,nature though hidden from our outlooking physical vision4 ,what is true of the great ,universe is true also of its miniature1 man4 ,within our heart of hearts is the forest of ,brindban in which the microscopic blue river of love1 ,jumn1 flows1 lapping with thrills of joy the bank of the bowery lawn where ,krishna--our ,soul--with ,his ,gopis--our ensouled mental aspirations--is performing ,his ever-favorite1 never-ending ,rash ,dance4 ,and we are unconscious of it all1 because our mind's outer ken is employed outside of us with outer objects4 ,if we can withdraw the mind's vision from outwards and direct it into the depth of our heart then will belief come in the ,rash ,dance of ,krishna with its practical realization4 ,we are then of ,braja and each of us1 of the enlightened inner eye1 a dancing ,gopi--male or female whatever we may be externally it matters not4 ,we are all ,gopis1 human male or human female1 we are all spiritually feminine1 for ,krishna alone is the ,one ,male and we all1 particles of4 ,nature1 are all female4 ,we are all the lady-loves1 the brides and wives of our ,one ,husband1 ,lover and ,beloved--,krishna4 ,in the working out of the ever-beneficial laws of ,inner ,nature--the laws that throb for the weal of mankind--this innermost performance of ,nature's constant ,rash ,dance with her ,lord is reflected for a time upon her outer surface to fill outer ,nature and mankind with the ecstasy of its supremest spirituality1 the blessings of ,absolute ,love4 ,the twelve chief boy-companions of ,krishna in ,brindban came with ,him from ,glory where they are ,his constant companions1 while the other cow-boys were the incarnations of the gods and highly spiritual saints4 ,the ,kadamba-tree1 under which ,krishna usually played ,his flute1 is a representation in physical form of the ,tree of ,life and the flute's dear strains the music of the soul4 ,as ,krishna and ,his ,companions are constant1 so are ,his ,leels 7acts7 constant4 ,they can be seen now by any devotee possessed of the requisite vision4 ,with these words ,i humbly introduce the reader to the ,nectar-,career of ,krishna on earth embodied in the following pages4 ,let every reader read it with an open mind and the ,nectar is sure to flow into his soul through that mind4 ,,sree ,,krishna ,,the ,,lord ,,of ,,love ,,part ,,ii4 ,,sree ,,krishna ,,the ,,lord ,,of ,,love ,,by ,bb ,premnand ,bharati ,published by ,the ,krishna ,samj ,,new ,,york ,copyright #aijd ,,by ,bb ,premnand ,bharati ,to ,the ,lotus ,feet ,,of ,,krishna ,,my ,,beloved ,,this ,,garland ,woven ,with ,flowers ,,of ,,his ,,own ,,gift ,is ,offered ,for ,the ,appreciation ,of ,,the ,,soulful ,of ,his ,creation ,,proem4 ,i bow to the ,glorious ,one--the unerring ,mariner who has guided my frail life's bark across the billowy world-ocean wrapt in ,goo--the darkness of ignorance--with the ever-illuminating ,roo--the search-light of wisdom--to the ,land of the ,lotus ,feet of ,krishna4 ,i bow to ,sree ,brahmananda ,bharati--my ,gooroo4 ,and now1 hush ,i list6 ,i sing of ,krishna4 ,i will sing of ,krishna1 the ,lord of ,love1 the ,seed and ,soul of the ,universe1 the ,ultimate ,principle in the composition of ,creation1 of1 all souls' real ,home--,sweet1 ,sweet ,home6 ,i will sing of your only ,lover1 and your only ,beloved4 ,i wish to sing a song whose sweetness will thrill through your body1 which will make your soul float in ecstasy4 ,i will sing a song whose burden will enter your heart as a dewdrop enters the bosom of a flower1 but will soon1 if you are attentive1 spread itself into a boundless ocean on which your heart will be tossed over its gentle waves1 like a boat bound for and sure of the land of ,eternal ,bliss4 ,i as earnestly ask your blessing that ,i may be filled with such power to sing such a song1 as ,i ask the blessing of my ,krishna to sing of ,him to you4 ,i will sing a song of love such as you have never heard1 such as poets dream not of1 which lovers know not of1 which the human soul is ever in quest of1 which1 in your best moments1 vibrates undefined through your soul1 but ever eludes your understanding4 ,i will sing of that ,love which ever plays before your heart's vision as the will-o'-the-wisp through countless incarnations--a ,love which alone will make you happy for evermore4 ,i will sing a song to you of a ,love which you are striving every moment of your life to realize through success and failure in this life's games1 the ,love whose worthless counterfeits dazzle and deceive you at every step--at every step removing you farther and farther from the original they so poorly resemble4 ,i will sing to you of the ,love ,absolute1 the ,love that is unbroken1 the ,love that is fed and grows by use1 the ,love that blesses the lover with greater abundance for giving it away to others4 ,i will sing to you of a ,love which is your birthright1 which is the very foundation of your existence1 which alone is the substance of all existences1 and1 wonder of wonders1 a ,love which is your real food and ,home4 ,aye1 it is of your ,home that ,i will sing-- the unknown pole to which the magnet of your soul eternally trembles4 ,home is ever sweet --,home1 ,sweet ,home6 ,but this your sweet earthly home is only the home of your earthly self1 the brick-and-mortar closet of your fleshly coats1 of which you have possessed a countless number4 ,but all those coats have been mere coverings of your inner ,self1 which is a truant from its own ,home1 but of which d has lost all memory1 having lived so long in others' homes4 ,i will sing to you of a song whose burden will remind you of this lost and forgotten ,home1 the ,home that you are seeking in vain1 consciously or unconsciously1 the ,home whose never-failing happiness you are trying to substitute in your borrowed home by ever-failing pleasures1 pleasures which only pain you by their hollowness4 ,how can you live upon a hollow happiness1 you who have known and tasted solid1 eternal happiness in your real ,home8--the ,home where light fades not1 life grieves not1 and happiness ever is6 ,i will sing to you of the ,home where your ,master1 ,friend1 ,father1 and ,lover is ever anxious to get you back and take you to ,his bosom4 ,i will sing to you of ,krishna--your ,home--the ,seed and ,soul of your soul1 as well as of the universe of which you are a miniature4 ,and now1 my beloved friend1 prepare yourself to listen to this song which comes to you from across the oceans--from a land where the altar of the ,lord of ,love is ever burning1 fed by the libations of devotion and the incense of ecstasy1 since the dawn of creation1--from that cradle of religion and civilization1 from that spiritual metropolis of the spiritual world-empire1 where the fountain of ,divine ,love1 ,life and ,wisdom is still playing1 to water the earth with the blessings of the soul--the ,land of ,bhrat1 which you moderns call ,india4 ,listen and be blessed6 ,this is a song not set to any tune you know1 to any music you have heard1 and yet it is a song which is set in the true tune of your heart1 to the natural music of your soul4 ,it is the ,song ,ecstatic of your ,heart-,soul which will make the core of your being throb in beatitude and melt the crusts of materiality in you into the ,love ,unspeakable6 ,listen and be blessed6 ,,chapter ,i4 ,weary and overburdened with its load of sorrow and weakness1 the great heart of ,mother ,earth lifted her voice unto the heights of the skies1 complaining4 ,her patience and faithfulness were qualities of wondrous worth to ,brahm1 the ,creator1#b and so1 drawing aside the curtain from his abode4 ,he looked into her soft and wearied eyes1 saying3 ,o ,mother ,earth6 ,long hath the pain of ingratitude and faithlessness pierced thy tender heart1 and with courage and loving mercy hast thou borne its stings4 ,but now a balm is to come unto thee and soothe thy wounded love and readjust those things of which thou dost complain4 ,yet a little while1 ,o thou ,goddess of ,plenty1 and ,one shall play upon thy breast1 which will make the veins of thy body to thrill with warm love1 so that thy heart will be beautiful beyond what it yet has been4 ,thy mountains shall laugh in great happiness on seeing the beauty of ,him who shall cast ,his lotus eyes upon their rugged sides4 ,thy rivers shall flow in rhapsodies when ,his ,sweet ,body shall sanctify their waves by its contact4 ,thy harvests shall come forth in great plentifulness4 ,thy cows shall give forth milk that shall be nourishing and healing unto all whom it will feed4 ,thy trees shall cast forth shadows that all who come under their cooling shade1 sick unto death1 shall bound forth with the gladness of life and love in their bodies1 and1 ,o patient ,earth1 all who tread upon thee shall call thee blessed because the ,one ,all ,beautiful shall have made thee blessed by ,his ,holy ,feet treading upon thee4 ,thus spake ,brahm unto ,mother ,earth1 who lowly laid again her dark head1 and entering the ,abode of ,vishnoo1 he said unto ,him3 ,thou ,mighty ,one6 ,well dost ,thou know the grievance of her1 the ,patient ,one1 who is dear unto us4 ,do ,thou in ,thy glory and majesty succor her1 ,o ,lord6 ,let the ,only ,one1 the ,lord of ,love1 the ,sovereign of all the ,universe1 the ,author of all that lives1 again be born upon her surface1 and so bring to her wilted breast the nectar of ,love1 that all who draw from her may again partake freshly of the love that is the life of all animate and inanimate4 ,this ,thou do1 ,o ,wondrous and ,most ,beautiful ,one1 and quicken again with love her heart and the hearts that beat against her breast1 so that the eyes of those who have eyes1 yet see not1 may see4 ,do ,thou incarnate with ,thyself those who have ever walked with ,thee1 and who may1 even before the eyes of all1 perform and live miracles of love4 ,for1 ,o ,most ,high1 full of stolid unbelief and fettered with the world have ,thy children become1 so that even she who erstwhile ever patient was has complainingly called unto me for help4 ,he1 the ,maker of all that is1 forthwith spake3 ,so shall it be4 ,unto her who has held upon her lap all those who are mine and who hath come out of ,me and who is also of ,me1 ,i shall be born4 ,and great shall be the rejoicing of her and my children who walk upon her surface4 ,from the heart of man the weight of stone shall be lifted and his eye shall be quickened with love1 and ,i with my followers shall bring to them the ways and means that love doth know1 and the whole known world shall again learn that ,i am ,life and ,love1 that ,i the ,creator of all things am1 even unto the ant and the huge elephant who by one blow of his mighty trunk uprooteth the tree4 ,they shall also know ,me as ,child1 ,son1 ,warrior1 ,king1 and ,priest1 and in their midst ,i shall walk even with those who with ,me shall be born again1 and seeing ,me and knowing ,me1 ,i shall draw all unto ,me1 and close with ,me they shall again taste the sweetness of my love4 ,with ,me shall come those who have ever known ,me through many incarnations1 those who cover themselves with the qualities most like unto ,me and whom my ,earth-children have learned to look upon as gods1 praying to them because of these attributes which they themselves wished to be blessed withal4 ,tell those who know the fulness of my ,bliss1 those who have bathed in the nectar of those who have dwelt in the ecstasy of my loveliness1 and those who in their devotion have known nothing outside of ,me1 those who have ever seen ,me in all things1 and have feasted their minds only upon ,my ,beauty--tell them that ,i with them shall be born of woman and shall dwell for the span of man's life among men4 ,and when the ,gods1 those whom ,he had designated1 heard the ,will of ,him1 great was the rejoicing in that ,abode1 for no ,will knew they1 save the ,sweet ,will of the ,most ,lovely ,one1 whose ,lotus ,feet they worshipped in ecstasy4 ,,chapter ,,ii4 ,in the seat of ,hari1 the sacred city of ,mathura on the ,jumn1 ,vsudeva in love and humbleness took unto himself ,devaki as bride1 who by all was known as the most holy and virtuous maiden of that land4 ,pear unto the heart of her brother1 the ,prince of ,mathura1 she was1 and beloved among his people and among all women because of the purity of her heart and the sweetness of her face4 ,to show to all the world his love for her1 the prince himself1 in proud fondness1 drove the marriage-car of his little sister princess and the new brother-in-law1 who1 by right of great wisdom1 a ,pundit of high standing among the learned was4 ,gentle was the new bridegroom1 even as he was wise4 ,fond glances of love he cast upon the radiant face of the young princess1 and from all sides the blessings fell from the lips of the populace on the sweet bride1 the learned bridegroom1 and the gallant prince who held the reins because of his love for them both4 ,but lo6 in the span of a moment all was changed1 for a voice there was which seemed to come out of space3 ,o thou fool6 ,why1 even he for whom in pride and love thou dost hold the reins to her marriage-car1 even she shall bear the child in her womb who shall sweep thy life from off the earth4 ,her son1 the eighth1 shall be the cause of thy death4 ,the reins dropped from the hands of the prince1 and1 springing to his feet1 he caught the young bride by the hair as if to slay her1 but was arrested by ,vsudeva1 who cried1 ,o prince6 ,noble wast thou ever1 and ill would it be for thee to slay thy sister on the eve of her marriage4 ,it is not for thee to take life1 ,o ,king1 thou who canst not give it4 ,death must come1 but let it not be by thy hand1 ,o prince1 nor yet before her time4 ,take not the life of her who is thy sister and thereby stain the heritage of virtue such as has been ascribed unto thee4 ,listen to the words of wisdom that have come to us from the sages1 without whom all life a desert would be4 ,well thou knowest that a man's actions do follow him from body to body even as in walking he leaveth the imprint of each step behind the other1 yet with each step doth he carry the dust on his feet from the ground whereon he did walk4 ,man hath many existences1 each one portraying a character which is the outcome of his past self4 ,as the present is the fulfilment of the threatening past1 so man is the unfoldment and fulfilment of his previous existences4 ,so seek not to blacken thy soul by the slaying of one of thine own blood1 but seek rather to add new glory to thy light by preserving her who1 all guiltless1 thou dost seek to slay4 ,heap not thou upon thyself a dark and evil ,karma to confront thee and blight thee in thy other lives4 ,it is but the chill breath of suspicion and the dread tremor of fear that surges heavy and dark through thy mind4 ,be warned by me1 ,o prince2 desist from thy unjust act and speedily thy heart shall glow again1 warmed by the embers of hope4 ,a man too fearful of threatening danger1 in torment of that danger ever dwelleth4 ,even calamity may be turned aside by the smile of distrust1 and fatality may forget thee quite while passing thy door4 ,but when the soil of thy heart has been made fertile for fear1 be sure its seed therein will thrive1 finding sustenance for sprouting and its fruit it will bear4 ,stand valiant1 ,o prince1 and be not like the timorous woman who runneth away from the shadow of danger but to flee into the arms of the foe4 ,thy ,karma that counteth up the reckonings cannot be cheated4 ,so be not1 ,o prince1 of timid heart2 and each son that cometh from the womb of thy sister1 ,devaki1 shall be given to thee4 ,listening to the wise counsels of ,vsudeva1 the prince gave over his mad desire to slay his sister with his own hand1 and the newly wedded ones proceeded to the home of ,vsudeva4 ,,chapter ,,iii4 ,true to his promise1 ,vsudeva brought unto the prince his first-born1 a son4 ,the prince1 on seeing that ,vsudeva was true to his compact to deliver his son as it was born1 gave it back1 saying3 ,it is not this son that ,i fear1 but he who will be born thine eighth one it is ordained shall slay me4 ,so take back thy first-born1 ,vsudeva4 ,of him there is naught to fear4 ,vsudeva took the little one1 and putting it in the glad arms of the young mother1 said3 ,o princess6 ,it is with joy and yet with great foreboding that ,i return to thee the babe1 for there is that in my heart which tells me that the prince1 thy brother1 spoke not the truth when thy boy he gave back unto me1 for fear lodged in his eye and anger vibrated in his voice even as he said1 ',from thy first-born no harm will come unto me4' ,yet clasp him to thy heart1 young mother1 and bathe him in thy glad tears of love while he resteth on thy breast4 ,but even while the tender young mother crooned her love-songs to her soft nestling1 the cruel edict went forth that the babe was to be taken from her1 as also each new-born man-child that came into the land1 for1 as a blighting flash from the clouds that strikes the healthy young sapling at the root1 there had come to ,kangsa's fear-burdened mind the knowledge that in his former birth he had been dethroned and slain by one of his own kin1 who was said to have come from on high even to still the power of the wicked and exalt the lowly and virtuous4 ,this in all its weight had come into his heart1 and louder than the bolts of thunder the voice he had heard on ,devaki's wedding-day seemed to throb in his brain1 as he saw ,vsudeva depart with his first-born son4 ,and great were the lamentations of the mothers who gave birth unto sons in that land4 ,many departed from the kingdom where ,kangsa1 the destroyer of the young1 did rule4 ,but when the wailing of the new-born child was no longer heard in all that kingdom1 the prince in his madness deposed his father1 ,ugrasen1 and became himself the ,king and thrust ,devaki1 his sister1 and ,vsudeva into the dungeon of his palace1 where the six sons that were born to them were dashed to death on the flagged floor in the hour of their coming by ,kangsa himself4 ,and now again there was quickening in the womb of ,devaki1 and the joy of natural motherhood was overshadowed by the terror of the fate of the new life that was to be a babe4 ,but groundless was the fear of the agonized mother1 for his coming was even before his time2 for the earth sent a mist thick as the garment of death to shroud the palace of the ,king1 and a deep sleep on the gaolers fell on the hour that the child of premature birth felt the breath of earth1 and drowned were its first weak wails by the sound of the winds that shrieked without4 ,and the child that came to the world too soon1 even before his time was completed1 was despatched in great haste to one who suckled him and called him her own4 ,the child that by the near hand of love was saved from the hand of frenzied murder was the child that would walk with the ,lord of ,love and play with the ,soul of the ,universe4 ,and when the mists were gone1 the ,king marvelled that no child had come1 while the mother marvelled at the goodness of ,him who was the ,author of ,life4 ,,chapter ,,iv4 ,now the time was ready for ,hari 7,krishna7 to come to be born and dwell upon earth4 ,his sweet will it was to be as a man and show man the beauty of ,love4 ,it was then that ,devaki again conceived and a mother unto the eighth child would be4 ,but lo6 fear now to her was unknown and glory shone around her like the sun filling the darkened dungeon with light1 for the ,lord of all ,light in her mind did come1 and ,him as a child to the world she would bring4 ,she1 who the mother many times of sorrow was1 now the mother of joy had become4 ,o blessed art thou1 wife ,devaki1 that the sweet will of the ,lord of all ,love and ,all ,life was centred on thee when he willed as a child among men to come6 ,and thou1 poor mother1 whose heart was made to bleed for the bearing of sons1 henceforth an ocean of love shalt become1 for throbs not under thy heart the pulse of ,him who1 love-touched1 love-filled1 and love-made1 pervades all lives and all that ever will live8 ,and in that hour barren women1 as a gracious boon of the ,lord's coming into ,devaki's womb1 conceived to their own overjoyful surprise4 ,and when ,kangsa beheld the glory of her who was his sister1 he knew that ,hari1 ,he who would quench his life1 was within her4 ,but when he sought to strike her low1 the glow of the light that came from her overawed him quite and the steel refused to reach her flesh2 and many gaolers were sent unto her by the king to slay1 but when they looked upon her glory1 lo6 their hearts were quickened with love1 and holy they became1 and1 dropping their weapons1 fled from her side and in meditation and prayer sought the light that showed them their darkness4 ,and the seers and sages and gods and pundits and angels that see1 with illumined eyes of the spirit1 the things that were and are and the things that still will come1 beheld the light that glorified the mother even though distance and mortar hid her from fleshly view1 for the eyes that are quickened by spirit cognize not the sight of the senses4 ,and1 prostrating low1 salutations they gave to the ,lord of the ,universe that became child in the mother3 ,o ,thou1 the ,eye of the ,universe that sees all1 the all-hearing ,ear1 the ,heart that draweth unto itself all that sprang from ,thee6 ,thou1 the ,seed and ,soul that hath in its centre the roots of all space and all that space containeth6 ,thou1 the ,source of all ,love1 the ,existence of all ,life1 the ,dispenser of all ,light1 the ,mystery of all ,wisdom1 who1 self-created1 chose not to dwell alone1 but willed creation to be and from whose breath all living creatures sprang6 ,o ,thou1 who suffered darkness to be1 that beauty of light may be known6 ,thou1 who by ,thy own sweet will dost thrust ,thy own children forth a little but to draw them unto ,thy heart again to heighten ,thy pleasure and theirs6 ,we1 ,thy blinded children1 illumined1 were made to see the light of ,thy coming to earth4 ,thou1 the ,mystery and yet the ,revelation of all things art6 ,thou1 that which hideth from man all things that he accounteth not to ,thy sweet will and revealeth all unto him who sifteth each act to ,thy source6 ,thou1 who attunest the ear to the sound of all harmony and keepest ,thy ,worlds and ,all ,life in motion6 ,thou1 who art the ,immensity of ,all ,things6 ,we know that even as a man ,thou art come in our midst4 ,o ,thou the ,source of all ,energy that is1 ,thou the ,vibrations of all joy that thrilleth through all ,life6 ,thou ,maker of all1 who by ,thy coming dost lift us even unto ,thyself1 again who by ,thy coming will show the vileness of ,self which unlike ,thee is1 and how sin doth darken where virtue is6 ,thy power1 ,o ,king of all ,kingdoms1 is boundless4 ,oh6 why are we blessed with the truth of ,thy coming1 we the blinded whom ,thou hast chosen to honor8 ,thus spoke the sages1 the pundits and seers1 the gods and ,brahm1 the ,creator ,himself1 whom the ,lord of ,love had blessed with the power to know of ,his coming4 ,,chapter ,v4 ,and the child was come1 the child that was ,god1 the ,god that became child1 and time itself stood still in its passing to mark the wonder of that coming6 ,the clouds ceased their onward sailing and crowded in piles of white and blue and gray softness1 to marvel at the child's first smile4 ,the heavens rained down blossoms of white and red and golden and blue lotuses4 ,the mountains gave forth a great cry of joy1 as they in gladness met4 ,the rivers heaved their billowy crests and chanted hymns of praise to ,him1 who was to make holy again their waters4 ,the earth throbbed and thrilled as the streams of holy ,love shot through all her body1 swelling her breast with new life and feeding all that was living and moving within the recesses of her bowels1 and clothing with great beauty that which lived upon her bosom4 ,the roots of growing things grasped with a firmer hold her sides1 and her loved creatures1 those that walked and those that crept upon her surface1 nestled once more1 as of yore1 when all the world was holy1 against her freshened and strengthened body with new affection and faithfulness1 and her great heart uttered a mighty thanksgiving to ,him who had heard her appeal and succored her4 ,the seeds that were in her mouth burst into rooting1 the roots into sprouting1 and the budding trees1 that graced her brow1 into glad blossoms4 ,and the trees that were in blossom bore ripe fruit in the hour of ,his coming4 ,and all those that hungered were fed4 ,the cows1 big with young1 dropped their calves1 and their bags were full unto bursting for all that came to take sustenance therefrom4 ,the motherless cubs of wild things fearlessly suckled from her udder1 and the cow lapped the soft1 furred sides of the young stranger with her long1 rough tongue4 ,and all the wild things that hungered were fed in that hour4 ,the eagle left its nest on the mountain's rugged side1 and sat on the tree with quivering wing beside the dove1 that cooed its inward shout of love4 ,the snake forgot to charm the timid songster that thrilled its joy close by1 but1 lifting up its hooded head1 it madly danced between the sunshine and the shadow that the exultant branches of swaying trees did cast4 ,the huge elephant sportive became1 and played with the deer and doe that rubbed against its haunches4 ,the fierce lion1 the leopard1 and all the untamed creatures of the forests1 with yearning call of love1 turned their faces towards the place1 all light1 where ,love1 as a little child was cradled in the arms of man4 ,and in the hour of ,his coming many rainbows of wondrous color and beauty did span the skies4 ,and the sun liquid as molten love became4 ,and in that hour man and beast1 and bird and flower1 and all that lives upon the earth and underneath its surface and in the deep waters1 did look into the abode of ,love4 ,and on the face of earth the smile of ,love did rest1 and sin vanished from the heart of man1 even as hunger disappeareth where plentiful food is dished to the hungered4 ,the eye of the murderer looked for darkened places wherein to bide himself1 but1 finding naught but light1 did throw his blade into the purified waters of the holy river and knelt at the feet of the holy ones1 who in ecstasy were wrapt4 ,the gray and shrunken face of avarice lifted itself toward the skies1 and lo6 glorified the countenance became6 ,the face of bloated folly1 the weakness of vanity1 the vileness of ingratitude1 the stubbornness of unbelief in that hour were unknown to man4 ,a joy1 unfelt before1 on all the earth did reign1 a joy that even yet doth thrill through hearts of life1 for the child that was ,god1 and the ,god that was child1 had come on earth to live with man4 ,,chapter ,,vi4 ,and the child that was the ,lord spoke to the mother in the hour of ,his coming as the ,sovereign of all ,sovereignty would speak3 ,say unto him1 ,vsudeva1 thy husband1 to transport me to where the wife of the ,king ,nanda doth lie1 who but now giveth birth to a daughter4 ,pass through the gates2 the chains shall be loosened1 the keepers asleep at their posts4 ,the warring waters of the ,jumn a path shall make for him to pass with ,me in his arms4 ,the gates of the palace on the banks of the river wide open shall stand1 and the mother asleep in her chamber shall be4 ,put ,me on her breast1 and bear away the daughter that to her is born4 ,and when the prince shall ask ,vsudeva for the eighth child that is born unto thee1 do thou deliver the daughter of ,yasod unto him4 ,thus spake the ,lord1 and a helpless child ,he became4 ,vsudeva in wonder passed through the gates2 the keepers all slept a sleep as of death4 ,the waters parted to make a way for him who carried the ,lord to pass4 ,unseen1 unheard1 he entered the courtyard and palace and passed the sounding halls and corridors1 until the room of the sleeping queen he spied1 and taking the ,lord from under his cloak1 on the breast of the sleeping queen he laid it1 and took in his place the wide-eyed daughter1 that cooed and smiled in his bearded face4 ,and sleep still held the queen and the city and the gaolers embraced1 till he stood at the side of ,devaki once more1 who wept at the sight of the smiling babe1 who soon at the hand of her brother must perish4 ,at break of day1 the prince entered the dungeon to seek the life of the eighth child of his sister4 ,as he lifted the child on high to dash its head on the flagged floor1 lo6 the child slipped from his hand and rose1 the while speaking3 ,karma1 that counteth all reckonings up1 cannot be cheated by thee1 ,o prince6 ,tis written that thou must be slain by the eighth son of thy sister1 and so it shall be4 ,that child ,i am not1 ,o prince6 ,but ,i came on earth for this hour1 to show thee thy folly4 ,dost thou think1 ,o fool1 that by human force1 by the slaying of innocence1 by the destroying of hope and joy in the heart of the mother1 thou canst change the ,will of ,him who is the ,maker of all laws8 ,thinkest thou1 ,o man1 thou canst cross swords with ,him that knoweth the effect of each thought that man thinketh1 even before the thinking is done8 ,he whom thou seekest thou shalt not find6 ,she ceased1 and a light never seen on earth or in heaven enveloped the child as she vanished from view4 ,and the prince rushed forth in his frenzy and madness and sought not again to bring harm to his sister1 but unfettered the chains were of husband and wife1 and in freedom forth they went4 ,,chapter ,,vii4 ,and the child that was ,god as ,krishna was known4 ,and men drew love from the ,name1 for the ,name the potency of ,love contained1 even as the seed the tree doth hold1 or the bud the fruit of the tree enfolds4 ,and all who spoke the ,name of ,krishna felt the heart beat quick and high1 and all who looked upon ,his face felt at once that ,love was nigh4 ,and it came about that all the people who lived in the kingdom where the ,child ,krishna was reared as the son of the ,king of ,braja1 thronged daily to get but a glimpse of the ,child1 who1 though helpless like other babes did seem1 yet held the power to draw all men unto ,him1 even by the light of love that made ,him ,all ,beauty4 ,as ,he sat on the arms of the queen1 ,his foster-mother1 bedecked with the ornaments and finery which the king delighted to bedeck ,him withal1 lo1 the light that radiated from ,his flesh did put the glowing jewels to shame1 for love is the essence of ,beauty and ,light1 and the ,child was the embodiment of ,love itself6 ,so the light that flashed from the jewels was but as the light of glow-worms that disappeareth when the radiance of the moon is about them4 ,in despair the king sent messages to all the then known world to procure such jewels as might enhance the loveliness of his ,child1 but ever when on ,his body they rested1 dull they seemed on the glow of ,his flesh4 ,but oft the ,child would reach ,his baby hands for the flowers that the populace brought in great profusion to lay at the feet of the ,child that was ,love1 and as ,he held them close to ,his baby mouth1 behold1 their petals quivered and throbbed with love-life1 and deeper the color dyed their softness and brighter the gold of their hearts did flame1 at the touch of the hand and the breath of the ,child that knew naught but ,love4 ,and in the days when ,love as a ,child did dwell on earth1 a great force of spirituality through all the land went forth1 and the heart of all the world went up in praise for the mercies linked with ecstasy that enriched the cup of all ,life4 ,gleams of kindness1 and deeds of generosity1 and miracles of patience1 and justice1 and love1 unheard of before1 now naturally burst from the heart of man1 as water bursts forth from a spring 'neath the rock4 ,and the fields1 that before were dried and burned by the sun's rays even as stubble1 gave forth rich harvests4 ,and the rivers and seas that were lost to man's eyes1 again in beauty before them rested4 ,and the ,child that was the stalk and stem of ,love in beauty did grow1 shedding ,his gracious smile on all the world4 ,and ,kangsa1 the ,king1 now heard of the marvellous ,child whose smile brought a smile on all the world4 ,,chapter ,,viii4 ,then ,kangsa1 the brother of ,devaki1 besought the demoness ,putan1 mother of evil1 to give each child in arms the milk of her breast1 that should fill them with death at the sucking4 ,and forth she did go1 and prayed to be taken into the palace of the king1 to behold the young ,child v_/hose face gave blessing to all who on it looked4 ,on her coming1 the ,child stretched forth its arms to be taken to her breast1 but when her breast between ,his lips ,he took1 she bent her face to look at the ,babe1 and fear made her pale and faint1 for in the beauty of ,his eye the wisdom of all the world she beheld4 ,and releasing the ,master she held at her breast1 she pleaded and prayed that ,he cease ,his sucking1 but harder ,he drew and firmer ,his grip was1 till exhausted and lifeless she fell on the ground1 while with a smile the ,babe played with the breast arid crept on the body that lay in death4 ,and when they came from far and wide to look at her who brought destruction and death to children1 they beheld her swelled and stretched to immensity4 ,for smiling evil seemeth not big1 but rob it of the smile that hideth its leer1 and huge and misshapen it doth become4 ,so with ,putan it was4 ,forth she went to mother and suckle the young children and thus bring death to the ,child of ,love4 ,clothed in sweet motherhood and kindness of purpose1 all hearts were opened to welcome her freely1 yet evil she brought wherever she walked4 ,but ,he who was ,all ,love at once sighted her hatred for love1 by that which in her all unlike ,himself was1 and straightway in her poverty of ,love and nakedness of heart she stood revealed in ,his eyes4 ,and all saw her thus hideous and unsightly1 and marvelled at the blindness of their eyes4 ,but mark now the kindness and power of ,love4 ,by the touch of ,his lips upon her breast1 she1 who never knew love1 by contact with ,him became sanctified4 ,and the effort ,putan put forth to bring death to ,krishna1 under cover of ,love1 did make her for the moment a mother in truth4 ,and for that moment of concentrated love in ,him the honor of ,divine ,motherhood on her was bestowed in that realm where hate is unknown4 ,and all the world marvelled1 when dead she lay1 at the aroma that rose from her huge body4 ,but the ,child only smiled as ,he played on her breast4 ,verily the aroma of great sweetness reached to all the skies4 ,for ,love is ever the master of hate1 and ,love in its strength doth conquer all hate1 and hate is purified by the breath of ,love1 and sanctified it is by its hand4 ,,chapter ,,ix4 ,a year has passed since the coming of ,krishna1 a year of peace and plenty to all4 ,and the earth was relieved of pressure1 and the minds of men were illumined by the light that shone in their midst4 ,and the hearts that were cramped and narrow with pain grew big into bursting with the love that flowed from the ,child that was ,god4 ,and ,nanda prepared a great feast for the naming of ,him and the ,brother1 ,devaki's seventh child who1 at birth premature1 had been despatched to the land where ,krishna now was4 ,and the feast was attended by many guests1 who rejoiced on beholding the wondrous ,child who on that day a year had brought joy by ,his coming4 ,and the priest was called and the seer1 and he who read the stars and read the ,vedas alike4 ,and when the stars he contemplated1 he saw the wonder of ,his birth1 and1 prostrating at the feet of ,him1 spoke to them who gathered to hear3 ,the oppressed ,he shall succor1 the enslaved ,he shall free1 and those that in danger are ,he will protect1 and bring all blessings to the land where now ,he doth live4 ,what and ,who ,he is you know not1 but1 crowned with living stars of ,love and adorned with the rainbow of promise on ,his breast1 this ,child shall bring glory and ,bliss wherever ,he breathes4 ,oh1 blessed was the day ,i looked in ,his eyes and touched my hand lo ,his ,holy ,feet1 for in ,him the virtues and powers and might of ,love do dwell that never before men with eyes have seen4 ,but the little ,child smiled1 then stretched forth ,its arms and puckered ,its lips for the mother's sweet milk4 ,the mother in pride placed ,it at the side of the cart that held brass vessels and articles of food1 and turned to receive the congratulations of her guests1 when lo6 the ,child with ,its baby foot upturned the cart1 and the cart and the vessels in pieces lay on the ground6 ,and more and more they marvelled at the ,child1 whose baby strength upturned the cart4 ,nor was this the only miracle of ,his babyhood4 ,for one day the mother sat with the ,child in her lap1 when lo and behold1 so heavy ,he became that she felt as if the world were resting on her knees6 ,the strength of her knees gave way and the ,child sank to the ground1 when a whirlwind came1 in the shape of a dust-storm1 and raised the ,child to heights unseemable1 but soon again lightly on ,his feet ,he descended at the side of ,his mother4 ,wildly she clasped ,him in her arms and kissed ,him again1 but ,he opened ,his baby mouth to her eyes1 and lo1 the universe she saw within6 ,and in that moment unto her it was revealed that ,he1 whom she called her son1 was ,god--the ,seed and ,soul of the ,universe2 the ,one who all things knew1 yet who was unknowable to all4 ,she also knew that the shadow ,he cast by ,his great1 universal ,will was ,my1 and the offsprings or attributes of that ,my as demons were known4 ,and she knew that a demon it was1 urged on by ,kangsa1 that came in the shape of a whirlwind to carry her ,child away4 ,and that ,he who was all ,love was mightier by far than the offspring of shadow could be4 ,and thus the power of darkness again by ,love was overthrown6 ,all this she saw in the space of a moment1 and salutations she made to her ,lord4 ,but the ,child only smiled and the mother again saw but her ,child4 ,for how could the woman1 who suckled the babe1 dwell long on her ,child and know ,him as her ,lord8 ,,chapter ,x4 ,thus the childhood of ,krishna was full of what were considered wonderful miracles by ,his family and the populace1 but which1 to the ,lord of the ,universe1 were but divinely natural4 ,the strength of the baby hands was colossal4 ,the beauty of the baby face was entrancing4 ,his flesh gave forth a lustre' and ,radiance that filled a darkened room with glory4 ,the wisdom that peered from ,his wondrous eyes was full of loving mystery1 and the touch of ,his breath brought to the heart a love that was ecstasy4 ,o ,babe1 that came to a desert of life1 to make it a garden of lilies and roses6 ,o ,babe1 that brought to a weakened heart the ,love that conquered the world by its might6 ,o ,babe1 that came with a light on ,thy brow that filled the eye like the glow of the sun1 and brought on ,thy breath the promise of ,bliss which came to all those who breathed where ,thou dwelt6 ,all these ,thou wert1 yet a helpless babe in the arms of those who reared ,thee ,thou lay6 ,and naughty ,thou wert and full of mischief1 too1 stealing the golden butter1 that stood in shining rows1 the pride of the dairymaids1 the ,gopis1 and feeding the same to the saucy monkeys1 that crowded around ,thee1 to help ,thee in ,thy pranks6 ,oh1 wonder of ,love and ,might1 ,incomprehensible ,one6 ,thou ,omnipotence1 who the all-pervading energy of all art1 and yet1 with eyes aslant1 didst play the child to suit ,thine only sweet fancy1 and in the midst of men didst come to teach men ,love and save the world that was steeped in sin6 ,thou who wert ,lord of the ,lords of ,yoga1 this ,thy ,yoga-power did startle the world when in it ,thou wert as a child6 ,on one occasion the ,child became impatient and fretful1 because the mother failed to suckle ,him at ,his cry1 and running amidst the pots and chums where she had been working the butter1 ,he cast them down to the earth1 breaking them into pieces and dividing the sweet butter with the pets that followed the ,child wherever ,he went4 ,the mother1 on being told of ,his mischief1 sought to punish ,him by tying ,him with a cord to the husking-stand that stood near by4 ,the cord lacked two inches in its reach to the bench2 more cord she sought1 and fastening it end to end1 found still the two inches missing4 ,cord after cord she added thereto1 but she could not make the two ends reach4 ,amazed and startled she gazed at the ,child1 her hair dishevelled1 her face flushed with excitement1 a great fear looking from her eye1 for what was this miracle1 that prevented her from spanning the reach of two inches8 ,the ,child1 on seeing the troubled face of ,his mother1 allowed himself to be fastened4 ,and thus in disgrace he stood for a time1 till two trees in the distance attract ,his eye1 and walking3 away in the reach of the cords and drawing the husking-stand behind ,him1 ,he stood between two huge arjuna trees and1 casting the cord about the trees1 ,he tore them up by the roots4 ,down they came with a crash to the ground1 carrying with them all that was in their way4 ,and lo6 from the trees two fiery spirits appeared1 and saluting the ,child1 they prayed and disappeared in a cloud of light4 ,for list6 in the days of yore1 when the ,saint ,narada walked the earth1 he passed the stream where maid and youth made merry in the waves4 ,at the passing by of the ,saint1 the youths failed to salute him1 but instead in bold arrogance laughed and called unto him1 and reverence had they none4 ,in the heart of the ,saint a prayer arose1 that the youths who knew not respect towards the saints that walked on earth to make men holy1 should be reborn as trees1 yet as trees to remember their past offence and dwell on the folly thereof4 ,but the ,saint also prayed that when ,he who was ,god came on earth4 ,he would remember the trees and sanctify and free them by ,his ,love-touch4 ,so when the ,babe's eye spied the trees1 ,he uprooted them both1 to make good that prayer4 ,and by ,his touch the souls of the youths into high heavens did rise1 while ,he1 the ,child1 the great ,deliverer of all souls that are born1 looked on and smiled1 and the populace wondered at the fall of the trees1 and marvelled how the ,child had been saved from death as they crashed down beside him4 ,blinded ones1 who know not ,love in its mightiness and nearness6 ,again1 one day1 little ,krishna1 romping with the playfulness of ,his earth years1 heard the weak voice of a woman begging to sell her wares of fruits4 ,lean were her hands and shrunken her features1 and her clothes were poor and thin because of the length of time they had been worn4 ,faint and quivering the voice reached the ear of ,krishna4 ,with the glance of ,love that warmed her heart4 ,he bounded to her side1 asking for fruits and giving her paddy instead1 when lo6 at the touch of ,his hand the face of the woman beamed with the light of beauty1 her voice as with joy rang out1 and her basket was heavy and filled with gems that blazed and glittered in the noonday sun4 ,and laughing1 the ,child ran to his playmates and pets and divided the fruits with them all4 ,,chapter ,,xi4 ,now came a time when the oldest and wisest of the populace of the kingdom where ,krishna was reared bethought it best to take the wonderful ,child from the place where men marvelled at the wonder of ,him and came from far to look on ,his face4 ,and anxiety filled the hearts of the people1 who loved ,him best1 for ,his safety1 as calamity upon calamity came nigh ,him2 and though no harm as yet did betide ,him1 yet was it only a miracle that saved ,him from the child-killer1 ,putan4 ,and again only the hand of ,vishnoo had rescued ,him from the fierce whirling duststorm1 and the turning of the cart at his side1 and1 last1 the two trees that crashed at ,his feet1 yet touched not a hair of ,his beautiful head4 ,yes1 best by far it was to take away the ,child4 ,so reasoned the elders1 and ,nanda approved1 and forth they went with attendants and friends and all who lived in ,gokula4 ,and a caravan they formed1 the cowherds driving the cows and calves before them1 and carts bearing the women and children1 and the men beating the drums to the voices of the women that broke forth in glad hopefulness4 ,and bright was the sky that spanned their heads1 and rich the forests through which they passed1 and life-giving the sun was1 and refreshing the winds were that greeted them on the way to ,brindban4 ,and in the early days of their sojourn in these rich forests' depths1 tents they erected which soon were overspread with creepers that abounded in that place1 and birds came near and nested in the tendrils1 and the wild hare and shy deer nearer and nearer their new friends came1 till1 all tamed they would feed from the hands of the ,gopis and played with the children2 and thus in peace and serenity they lived in ,brindban4 ,brindban1 the ,land of ,love and ,holiness1 the land where ,krishna laughed and played1 the land that the centre became of all spirituality1 because of ,his sojourn there4 ,an ordinary boy1 he walked with the boys1 as tender of cows and calves4 ,and in a little while the city of ,brindban thrived1 and a city of plenty it was to all who therein lived4 ,but as time went on1 even here the dread calamities seemed to follow the boy ,krishna4 ,for an ,asura1 sent by ,kangsa1 assumed the form of a calf1 and strayed among the calves1 hoping thus to elude the eye of the ,child and perhaps take ,him unawares4 ,but hardly had he mixed with the herds when ,krishna pointed him out and strode to where the calf was grazing4 ,with easy grace ,he lifted him by the hind legs and twirled him high in the air1 till lifeless the ,asura was4 ,then1 'midst the shouts of the cowherd boys and companions1 ,he lifted ,his face to the skies1 which opened wide to ,his smiling eye4 ,,chapter ,,xii4 ,in the morn of summer1 early1 even before the sun yet bathed the world with its golden warmth1 the companions of ,krishna1 aroused from their slumber by the lowing of the cows1 would gather about the house of ,nanda and wait for ,krishna to come from ,his bed and go with them to the forest to tend the cows and while away the sweet hours of long summer days with sporting and tales and long rambles together4 ,and oft1 as they waited about the gates of the palace1 ,yasod would speak to the waiting boys3 ,ye children6 my ,krishna has not yet opened ,his eyes to the light of the day2 ,his sleep is sound1 nor will ,i wake ,him1 till of ,his own will ,he comes from ,his bed2 so go with the cows and leave ,him to me4 ,but the boys would not stir1 but would still wait ,his coming4 ,but the joy left their eyes1 because of their longing to look at the ,boy who was ,love4 ,and loud were the cries that came from the boys as they saw ,him approaching and then come in their midst1 and ,he with the boys as a boy would be4 ,and oft ,yasod1 the mother1 who reared ,him1 would take ,him aside and remonstrate with ,him thus3 ,o my ,krishna1 my son1 why wilt ,thou thus spend ,thy time with the cows and the cowherds8 ,a ,son of the ,king art ,thou1 ,o my boy1 and ,thy place is not there with the cows in the pastures4 ,many servants have we to see to the herds4 ,come1 take ,thou ,thy flute1 bedeck thyself with garments and ornaments as it doth behoove my son and a prince4 ,then ,krishna1 twining ,his arms round the neck of ,his mother1 with a world of glowing love in ,his visage1 would gaze far away into the heart of ,his people and reply to her who knew ,him as son3 ,o mother beloved6 ,well it is for ,me1 a son of a king1 with the people to be2 though of the palace1 yet is ,my place there where the people call unto ,me4 ,tender am ,i of the ,flock1 ,o ,my mother1 and to them ,i must go1 with them must ,i be to teach them ,myself and the ,power of ,love4 ,even now must ,i go to the calling hearts1 who madly seek ,me and will not be satisfied till again ,me they see4 ,and ,yasod1 the ,mother1 in amazement gazed on the face of her son and understood not ,his prattle that such wisdom held1 but the tears of fond pride rose to her eyes1 as she saw the love that came from the boy and enveloped ,him as a soft cloud of light4 ,and she kissed her son1 seeing but in ,him a merry little child bounding and throbbing with victorious health4 ,onward ,he ran to greet ,his companions1 who were satisfied now as they beheld ,his coming1 and laughing the group went to the forest4 ,they played1 burying their bare feet in the mosses1 rolling in the sweet grass1 clapping their hands in the fulness of joy1 and shouting in very ecstasy of being4 ,never saw they in ,him the son of a ,king4 ,they knew ,him but as a cowherd boy who1 like them1 tended the cows in pastures and forests4 ,,chapter ,,xiii4 ,again the cowherds1 including ,krishna1 went with their cows to give them drink1 and also to quench their own great thirst4 ,sporting on the banks of the lake1 they suddenly saw a monster crane coming towards them1 with great flapping wings4 ,affrighted they turned1 all but ,krishna1 to flee1 but ere a moment had passed1 the huge bird had devoured ,krishna4 ,but only an instant ,he was lost to sight1 for before the boys knew what calamity had come upon them1 the bird in great haste gave up the prey that brought to his throat the sensation of burning4 ,for when ,krishna entered his body it was as if liquid fire poured all through him4 ,then seeing ,krishna again in the midst of the boys1 lo1 with the beak and the talon he again made for ,him1 but ,krishna seized the beak with ,his hands and ripped the great body in halves1 even as women tear in half fine linen which requires no effort1 and the demon was again allayed4 ,again it happened that the boys with ,krishna sought the forests1 in sport to engage4 ,while bounding in frolicsome play1 they beheld at a distance a huge serpent stretched forth in its length1 like a range of hills4 ,wide open its mouth was1 and close to the path of the boys it lay4 ,in an instant within it they walked1 all but ,krishna1 who contemplated the monster1 with eyes full of power2 then straight into its jaws ,he too went4 ,but now the hideous serpent writhed in pain and1 like monstrous bellows1 its great sides heaved2 for ,krishna had expanded within its throat1 till it expired1 shaking all the earth in its throes of death4 ,and the boys laughed in glee as out of the great jaws of the serpent they walked4 ,but ,krishna lifted ,his eyes to the sky and illumined all the heavens became4 ,for the ,dispenser of all ,light destroyed the evil that sought to reign in that land where ,love dwelt1 and with mighty strength ,he felled the feeble hands of ,evil to the ground4 ,for1 where ,krishna was1 illumination was and darkness could not draw life4 ,the deadly shade of ,sin sought to blight and blast the garden where ,truth bloomed fair and tall2 but so ripe with ,love it was that it could not on that soil take root1 to create its evil nor yet prevent the good4 ,for the ,knower of all that is knowable saw with ,his all-seeing eye the spirit of every stress and storm and laid it low ere its brewing began4 ,and thus ,his blessing gave increase to plenty1 and virtue it added unto good1 and unto them that loved in that realm of ,love1 stones were as bread1 and wormwood as sweetness was4 ,evil is sin and hateful to ,love4 ,and ,krishna had the longing and the power ,he wielded to save ,his world from the pestilent blast of the sin that in boldness sought to destroy it4 ,as ,love ,he came1 the ,maker of ,man and of the ,universe1 to rescue man1 ,his creation1 from the rottenness of his own doings4 ,,chapter ,,xiv4 ,and ,brahm1 the ,creator1 witnessed the miracles that ,krishna1 the ,child and the ,youth1 was performing hourly at ,his plays and gambols1 and marvelled if ,he the child might be that was come to succour ,mother ,earth in her trial4 ,surely sometime1 somewhere1 in some place it was said that the ,all-,wise ,being1 that was over all1 as a little child would be born among men to save them from their blinded selves and turn them ,godward1 looking towards ,home4 ,this he knew had been said4 ,was this child the ,one1 that the ,eternity was--,he1 the ,rememberer of all ,beings and ,things8 ,he would know it in proving the power of ,his ,yoga6 ,for if this were the ,absolute ,lord1 ,he alone would be the ,lord of the ,lords of all ,yogis6 ,krishna1 sitting with his boys in the forest1 discovered that the herds had disappeared from their sight4 ,on seeing the alarm on the face of ,his friends1 ,krishna exclaimed1 ,i ,myself shall fetch back the cows1 so be not anxious1 eat to your fill of the fruit you are munching4 ,he searched and called1 but the cows were as vanished1 and returning again to ,his playmates ,he found they too were missing4 ,then a smile1 as the sun doth break through the clouds1 shone on ,his face1 and1 with ,yoga-,my1 ,he divided ,himself into cowboys and cows and even into calves1 and ,he ,himself leading them who were of ,him1 the ,all--,he returned with the cows and the boys to the village6 ,but1 mark1 when the boys1 that were parts of ,krishna1 ,love-,manifest1 ran to the arms of their mothers1 a thrill that was ecstasy played through their beings1 and never did mothers love so their sons as the mothers who held to their hearts the boys whom by ,his power ,he had made from ,himself6 ,and so it was with the cows and the calves4 ,those who milked the cows were wild with joy to stroke their hides and feed them1 and milk of those cows as nectar was4 ,and ,krishna stood with the cowboys among the cows and smiled in ,his wisdom at them all4 ,now ,brahm knew that the boy was the ,lord1 who as child to man had come1 for by his ,yoga-power he had taken the cows and calves and boys to a cavern and there put them to sleep4 ,but ,krishna1 to prove ,himself the greatest in power1 had divided ,himself into boys1 cows1 and calves1 and for one year had been thus4 ,when ,brahm saw this1 from trance-sleep he awoke the sleepers1 and bowing low to the feet of ,krishna1 salutation made and thus did burst forth3 ,o ,lord of all ,love6 ,o ,being ,supreme6 ,o ,source of all ,life and ,maker of ,all6 ,oft in the eyes of my ,yoga1 glimpses of ,thee have ,i caught and ,thy loveliness and majesty transcend all beauty4 ,what is the merit of the earth1 that ,thou shouldst bless it with ,thy beautiful feet8 have looked upon the earth and have seen ,thy ,love in all things1 but ,i perceived not that ,thou in ,thy mercy wouldst live among men1 even as man4 ,through ,thy coming each heart1 that a hovel in poorness was1 into a palace of riches has grown4 ,through ,thy coming all flesh its grossness has lost1 since to the eyes of man ,thou seemingly walkest in the flesh4 ,thou who the centre of ,thy radiance art1 yet walkest within that radiance6 ,what is the mystery of ,thy great ,self8 ,thou who teachest the bird to cleave the sky and hath made me the creater of earth and continuest the motion thereof6 ,thou who the ,concrete art and yet the ,abstraction thereof dost prove6 ,thou ,mystery of all mysteries1 the ,secret1 the indistinct and yet the sublimely simple ,parent of the ,universe6 ,thou who art the whole and yet the parts1 the immensity and yet the mote of things6 ,a poor groveller am ,i at ,thy feet in the dust6 ,why hast ,thou blessed me to know ,thee thus8 ,thou art the ocean of existence1 and ,saints and ,gods and men and all ,thy creatures are but the uncounted waves that play and stretch and heave on ,thy breast6 ,from ,thy abode hast ,thou come of ,thine own sweet will to give unto all the power of ,thy ,love4 ,dull were my eyes to behold not in ,thee the ,lord1 who stamped on all things the ,name of his ,love and with the ,name its potency too4 ,o ,thou all ,beauty and ,power and ,sweetness and ,strength6 refuse me not the bliss to dwell in homage at ,thy feet6 ,thou1 who art the cause of all things1 who stirrest the root and stem of all life into love1 who art the indestructible ,truth of things1 ,thee ,i meditate and worship forever4 ,,chapter ,,xv4 ,in the glad land of ,brindban1 the land where ,love reigned supreme1 because of the presence of ,him who was ,love ,personified1 who was ,love ,incarnate and who as a ,boy did bless the world with ,his ,being4 ,in that land1 'mid childish sport and gladsome frolic1 ,krishna grew into beauty of youth4 ,day by day the land became more beautiful in the joyous springtime1 and one day ,his brother ,rma1 he whose growing was beautiful1 and who1 like ,krishna1 was marvelled at for the wonder of his doings1 said unto ,krishna3 ,does not the smell of the forest invite ,thee1 ,o brother8 ,even here the air is heavy with ripeness of the fruit1 that the sweet spring-air hath brought us4 ,shall we not go and pluck from the trees and eat our fill of the fruits that are dropping on the ground in luxuriousness but to become rotten8 ,gladly would we go1 said the other boys1 but we fear ,dhenuka1 of the demon family1 who dwelleth close thereby4 ,it is said that he hath taken the form of an ass and though he seemeth harmless1 yet hath he much power for evil1 which he wieldeth mightily1 when he hath a chance to do so4 ,so1 though we would gladly partake of the fallen fruit1 yet do we fear him4 ,but what sayest ,thou1 ,krishna8 ,thou canst1 if ,thou wilt1 destroy all who are filled with hate and evil4 ,wilt ,thou and ,rma use your strength to protect us8 ,let us away1 quoth ,krishna1 and in a few moments1 heated and full of laughter1 the boys were shaking the trees for the golden-sided fruit1 which seemed to smile upon them in its beauty of ripeness4 ,but at the first sound of happiness that reached the ears of the ass1 he rushed in the midst of the youngsters and sought to destroy them1 making ,rma and ,krishna the special objects upon which to vent his hatred and strength4 ,for a time both boys dodged hither and thither1 trying to turn aside the anger of the ass2 but seeing that it would not be appeased1 ,rma caught him by the hind legs and after swinging him over the heads of the boys a few times1 he dashed his head against the tree and proceeded to aid the boys in picking the fruit4 ,the braying of the ass had brought forth the kith and kin of the ,asura1 who dwelt in the forests with him2 but they1 too1 in a brief struggle were killed by ,rma and ,krishna4 ,,chapter ,,xvi4 ,in those days1 when ,love was predominant and held no place for that which overcame and destroyed that which could not hold sway there1 because when love is strong and active1 then doth evil become feeble and weak and slinketh away into darkness and deep places1 where the light of love cannot reach in to reveal its blackness unto the light of the sky4 ,in the river1 on whose bank ,krishna1 ,rma and the cowherd boys often sat and sang the deeds of their hero1 there dwelt a huge serpent monster with a thousand hoods1 who by the venom of his hideous body did permeate the water of the lake with deadly poison and filled the air of the vicinity with a pestilent atmosphere that was deadly in its influence4 ,krishna one day led the boys and cows to this pool1 and they1 being athirst1 drank of the deadly water that lay still and without a ripple4 ,ever is evil inviting in its outward calm4 ,but lo6 in an instant1 the thousand-headed monster lifted its hoods1 and the deadly poison having done its ghastly work1 the boys and cows lay on the bank lifeless1 and motionless they fell at the feet of ,krishna4 ,with a glance of life-giving ,love cast upon the dead ones1 ,krishna walked to a tree that was close by1 while the boys1 alive again1 in amazement and wonder gazed at each other1 forgetting1 in the joy of the ,love in the look that ,krishna had cast upon them1 the moment before4 ,on reaching the top of the tree1 ,krishna stood for an instant and gazed at the boys1 ,his world and the serpent1 and a light as of molten gold seemed to come from that body1 more lovely than the sun to look upon4 ,thus it was for a moment1 then into the deadly pool he plunged1 while the thousand heads of the serpent darted their venomous tongues' and struck the body till the boys fell into unconsciousness and the cows groaned in pain1 and the men and women1 with eyes bulging with fear and tearing their hair1 almost swooned at the sight of the boy1 who was ,god1 crushed in the poisonous embrace of the monster2 yet1 even as stricken with horror1 they gazed4 ,krishna a glance like light on them cast1 and breaking away from the grasp of the monster1 ,he lightly sprang upon its hooded head and danced like the stars upon its hoods1 till one by one low they were laid2 and vomiting blood that was thick and black1 defeated and broken1 the monster sank beneath the waves4 ,and with a bound ,krishna stood in the midst of ,his friends who knelt at1 ,his feet4 ,then they drew ,him within their arms1 in the madness of joy at ,his safety4 ,,chapter ,,xvii4 ,oh1 grand was the sight of ,love1 crushing out ,hate from the land1 and the ,gods sang and shouted and crowded together to see ,sin conquered and ,virtue grow strong6 ,yasod and ,nanda1 with the ,gopas and ,gopis maddened with delight1 took ,krishna home1 while the heavens opened and scattered flowers to carpet ,his path4 ,and forever the lake was free from the venom the serpent had cast1 and the near-by atmosphere purified was from the pestilent influence that hovered about there4 ,for the monster at ,krishna's command had departed and sought no more to injure the land4 ,but so great was the happiness that overflowed the heart of all1 in leading the boy triumphant through the forest1 that they tarried awhile in the glow of the moon1 in their joy to behold the beauty that filled the night4 ,but far in the distance a light was seen that spread wider and broader its glow1 and higher its flame leapt1 and every second nearer and nearer yet it came1 like a living sheet of fire4 ,and so it was4 ,a castor plantation a burning world had become and quickly surrounded the merrymakers1 who held in their midst the joy of their hour1 and they cried in a fright3 ,o ,krishna1 ,thou ,child--or ,god1 whatever ,thou art1 protect us from this death in this roaring flame4 ,we care not for our lives1 ,o ,krishna1 for they are thine by our love for ,thee1 but oh1 the anguish the parting would mean--to die and not see ,thy face again6 ,oh ,thou1 who by ,thy strength dost slay the ,asuras and drive from the land the serpent all powerful1 save us from this1 the parting with ,thee and ,thy loved companion ,rma1 he that is most like ,thee4 ,o ,most ,lovely ,one1 deliver us1 we pray6 ,light as a leaf in the wind the ,boy bounded to meet the coming flames4 ,for a moment ,he stood in the seething sea of fire and lifted ,his hand on high1 and lo1 the fire was not--but the flames were seen to enter ,his mouth6 ,and again1 with dancing and singing praise to the ,boy1 they made for ,his home with joy and delight4 ,,chapter ,,xviii4 ,one summer day ,krishna and ,rma and their companions in the shade of the trees were a-sporting among themselves1 when they saw coming toward them a stranger1 a boy1 clad as a tender of cows4 ,he joined in the games and soon all were merry1 but ,krishna1 the knower of all1 and the all-seeing ,one1 in him beheld an ,asura1 named ,pralamba1 who had come in their midst to bring calamity1 though friendship he feigned4 ,krishna proposed a game to be played by dividing the boys into equal numbers and fighting1 in sport1 one with the other4 ,krishna was chosen the leader on one side and ,rma the leader on the other4 ,the defeated side1 it was proposed1 must carry on their backs the winners of the victorious side1 and so the play began4 ,krishna's side was defeated1 and it was ordered that1 among others1 ,pralamba1 the ,asura1 carry ,rma on his back4 ,away went the boys1 each defeated one carrying on his back a winner4 ,suddenly the boys heard ,rma's voice shouting to them1 and behold1 the ,asura1 by black magic power1 a giant had become and was flying through the forest with ,rma on his back6 ,krishna looked at them1 then shouted to ,rma3 ,brother1 forget not that ,thou art ,vishnoo and that ,i am here6 ,in an instant all fear left the heart of ,rma1 and remembering who and what he was1 he was filled with ,almighty power and felled the giant with a heavy blow2 and the play went on as before3 ,another time the cows strayed into the forests and were overtaken by a great conflagration1 and like wild beasts they leaped and bellowed through the forest4 ,the boys followed and called1 but onward the cows plunged1 nor heeded their voices1 till ,krishna's voice they heard2 then turning they gathered about ,him1 seeing naught but the love and power in ,his eyes4 ,for the brute is ever stilled by the might of ,love2 unlike man it knoweth its power and yieldeth to its force4 ,but the boys still turned towards ,krishna1 full of fear of the conflagration that threatened to envelop them4 ,he looked at them all1 and their fear was allayed4 ,then ,he gazed at the fire and asked the boys their eyes to close4 ,this1 they did1 and when they looked again1 the flames were no more to be seen4 ,such was the ,yoga-power of ,sree ,krishna1 and the boys seeing ,his wonderful acts knew that ,krishna was more than boy4 ,and joyous were they and gathered flowers and leaves that grew in great abundance at the foot of the trees1 and they all wove them into garlands of white1 purple1 and red1 and wound them about ,krishna's neck1 and also bedecked each other with flowers and threw wreaths about the cows' necks and the calves' and homeward they wended their way in the twilight1 just as the sun was sinking to rest4 ,the birds ceased their sleepy chirp and opened their eyes wide1 and sleep left the flowers that nodded near the roadside1 and the sun stood in space a moment to watch the procession that galloped down the road4 ,krishna1 the ,beautiful1 came in the lead1 bedecked and beflowered4 ,the spirit of life ,he was1 with a transfiguring glory in ,his face1 and ,his eyes full of softness and love-light4 ,his body all graceful in curves to behold1 yet strong in the vigor of youth1 that shone through its grace4 ,with ,his hands on the necks of ,his two favorite cows1 those who ever followed ,him about as a child1 the white on ,his right side1 the black on ,his left1 homeward they ran1 while the white dust arose and covered and caressed them2 one after the other1 each bedecked with garlands1 and each boy between two cows1 who like them were wreathed with wild flowers4 ,and the elder ,gopis and ,gopas held their breath at the sight1 so entrancing1 that reached their eyes at the home-coming of the boys and their cows1 bedecked and beflowered with the sweet wild flowers1 and headed by ,him whom they loved4 ,,chapter ,,xix4 ,thus spring ripened into summer and autumn1 and again the rolling seasons touched upon the heels of one another2 and ,krishna grew into greater beauty with each season of ,his earthly career4 ,more and more the people of ,brindban became absorbed in ,him4 ,the young and old1 those near and far1 looked upon ,him as one without whom they could not exist4 ,and so it was1 the complete whole was ,he of whom they were but parts1 and ever were they reaching to again find the ,heart out of which they had sprung4 ,his smile was to them the sun that warmed1 ,his words the flowers which filled them with joy1 ,his deeds the fruits which satisfied the hunger of their hearts4 ,the very quick of their lives ,he was2 and nothing lived1 breathed1 bloomed1 or grew in ,brindban1 from the people to the cattle1 creeping things and all that grew1 that did not draw life from the ,lord that dwelt as ,youth among them4 ,and the milk-maids1 who in loving companionship oft with him roamed to the hillside where with the other boys he tended the cattle1 would in fond love contemplate the ,youth1 knowing not what the potency was that drew them1 forgetful of all duties1 to ,his side4 ,and among themselves they would speak thus3 ,oh1 how sweet is the hillside1 when ,krishna is near1 how sublime is ,his countenance and ,his eyes how beautiful with piercing love-light filled6 ,serene doth ,he stand1 yet bewilderingly entrancing is the joy that comes to our souls by ,his glances that seek us in softness and kindness4 ,was aught as beautiful1 they were wont to say1 as our ,krishna1 clothed in blue and gold1 with the crown of peacock feathers on ,his brow and a garland of fresh flowers festooned from ,his shoulders8 ,why is it1 that flowers that girdle ,him thus never fade or wither or die1 but deeper their colors and stronger their petals and sweeter their fragrance are1 when in contact with ,him they have come8 ,and the fields where ,he walketh1 see how they smile and give their treasures in greater abundance6 ,and the rivers close by1 they rise high on our land1 as if to dwell longer on our banks1 because our ,krishna is here4 ,at the notes of his flute1 all exquisite1 whose potent spell must charm all the living1 see how ,his cattle do greet ,him and tremble and thrill at the sound of the music6 ,and even the untamed things of the forest1 with wistful look and nostrils spread1 unbidden and unafraid1 do stand on the crest of the hill1 as if drawn and subdued by the influence of ,his love-sound6 ,oh1 the sound of ,his flute is proof against the iron-moulded mind and can soothe a very giant of fierceness into gentleness by its sweetness6 ,checked is every fear1 and rebellion is laid low in every heart1 and a kingdom of love every home becomes wherein that sound hath pierced4 ,ofttimes it seemeth that time itself doth suit its step to keep pace with its rhythm1 for1 note ye not1 how the sun doth stand1 loath to move1 lest the sight and sound it loseth8 ,oh1 why are we not the flute ,he holds to ,his lips6 ,blessed beyond all things it is1 for ,his kisses it receives1 and drinks the nectar of ,his love to its fill4 ,what wonder that it joys to give the sound forth that ,his breath doth make6 ,or1 why are we not the trees1 under which ,he sitteth and whose branches ,he counteth with happy gaze1 or even the grass1 where ,he reclineth1 that hath the dear privilege to caress ,his sweet body in lowly love8 ,but we can only look on ,his face and die with longing1 when from ,him we go4 ,thus spake the maids1 but their tongues could not tell what bliss overflowed the heart1 welling up with love for ,him1 who wakened in every heart the love that was all divine1--from the babe's first smile to the man who looked first on the glorious earth1 and then to the arched sky1 and then in ,his heart1 and found there a sum of love that was all bliss4 ,in ,krishna1 the ,youth1 who played the flute in the forests by night1 on the hillside by day1 in ,him1 who charmed all that was1 they beheld the fulness of ,love4 ,he gave them and received all bliss4 ,he was the ,spring of ,love that had the more for the giving4 ,he satisfied the most when many did draw from ,his well-spring4 ,to the heart of all mothers ,he came as a child1 and in tenderness and joy they caressed ,him as such4 ,like a flower dropped untouched from heaven they held ,him4 ,the men ,he approached as a friend and a son1 and gave and received the love that they craved and felt4 ,the servant too ,he met in the way ,he sought to be known1 and by ,him he was served and did serve4 ,thus to all ,he gave what they craved to have4 ,unstinted1 unfettered ,he was in the giving1 and none was there in all that land that sought and could not find what their hearts did seek4 ,and to the maids who opened their pure young hearts for the all-enduring mysterious love4 ,he gave1 of ,his inexhaustible source1 the sweet touch that harmonized all things and made the heaven and earth to meet4 ,all kindred were they1 for ,he was their ,parent1 and their love was but part of ,his holy flame4 ,and with the light from that flame there awakened within them that which knew but ,love1 which was but ,love2 and ,krishna it was who filled all their being1 and outward consciousness to them was lost4 ,hail to thy maiden-love1 ,o ,gopi6 ,thy love the triumph of man and ,god6 ,the crown of ,time's blessedness it was6 ,o climax of ,happiness ,complete6 ,,chapter ,,xx4 ,when the days of fasting came1 the ,gopis1 as the ,scriptures commanded1 began their worship by taking their baths in the sacred river ,jumn4 ,o happy waves1 more holy made by the maids1 who stood in prayers in thy beds and threw on thy bosom the sweetest lowers that grew where ,krishna's feet had fallen6 ,thus they worshipped each day for a month in the early morn ere the sun was seen1 singing on their way the songs of love and praise for ,krishna1 who was the first and the last and middle of all their day4 ,one morning whilst sporting and singing in the clear cooling waters1 they beheld on the limbs of a tree close by the youth ,krishna1 enthroned in its branches and holding their wearing apparel in ,his hands4 ,crowned as usual with flowers was ,he1 but a look all majestic was in ,his eye4 ,affrighted with shame they begged for their garments1 but ,krishna replied3 ,come and get your garments either in a body or singly1 ,o damsels1 and salute to the sun shining over ,my head as near you approach4 ,for a moment they hesitated2 then that which as a shadow had crossed their heart1 and is known as shame1 departed from them1 and saluting forward they came in a body led by ,rdh1 the loveliest and chiefest of the milk-maids1 and dripping and lovely before ,him they stood4 ,completely they had surrendered their human will to the will of ,him who was ,divinity4 ,selfless1 unyoked from all that was worldly1 before ,him they stood4 ,uncovered and free as they came from ,his ,heart1 again on that ,heart they gazed unashamed1 for their souls were not covered with vice1 or with piety1 or even with virtue1 but were bare as the ,love upon which they looked4 ,they received the garments that ,he for them had4 ,he1 ,krishna1 the source of pure ,love was1 and ,his garments to them were spiritual purity1 and clothing themselves with the clothes of ,his giving1 they joyfully went to the homes of their fathers4 ,while ,krishna1 surveying ,his world1 was enthroned in ,his kingdom of ,love1 and as the ,gopis came to the feet of ,him1 who was the author of all ,love1 so all must come empty and free from all earthly desires to accept that ,love for ,love's sake4 ,for naught cared the ,gopis but ,krishna1 desiring naught else beside6 ,so only can ,love ,absolute be gained in absolute self-surrender4 ,he who would have that ,love that is its own enjoyment1 that ,love that a universe unto itself is1 doth not find it easy to obtain it by merit of piety or even the fruition of highest spirituality4 ,the bounds of all spirituality it must pass to become the ,absolute and ,causeless ,love4 ,where spirituality ends1 there causeless ,love doth begin6 ,all love that hath a cause is of earth6 ,love that hath even a high spiritual cause is limited in scope1 and such love may vanish when its cause is removed4 ,but the ,love that is ,causeless1 ,all ,enduring is4 ,it fadeth not1 neither doth it pass away1 but by day and by night and throughout all time it waketh and accumulateth ever1 for it is the ,love ,absolute6 ,from the souls of the ,gopis the last trace of heaven and earth had vanished1 and being resplendent with the glory of this ,love ,absolute1 of the ,love that was unto itself substance and satisfaction1 was the causeless cause for this ,gift of all gifts from the hand of ,him who alone could bestow it and alone was that ,love ,itself4 ,,chapter ,,xxi4 ,the summer sun beat down fiercely upon the ,gopas and the cattle1 when ,krishna turned to them1 saying3 ,see the wonder of these trees6 ,kind1 beyond expression1 are they4 ,they ask for naught1 but what the earth1 sky1 and sun1 the night and day give unto them2 yet in all loyalty they grow and give shade unto us1 and unto all that wish to partake of their shade4 ,their fruits also do they give and their bark and leaves and juices1 to all who desire it4 ,so should man also be1 but few are there among men that live but to bestow blessings upon others4 ,yet unto you1 ,i say3 ,o my loved companions1 only unto them that give of their abundance to all that come within their radius1 unto them alone is life a blessing and not a curse4 ,all men are placed here not of their own free will1 not yet unto themselves1 but by the will of ,love and for others4 ,and only as the law of give and take is set in operation among men1 is man living a natural life4 ,ofttimes doth the man wonder why he is unto himself a huge perplexity4 ,it is only when he forgets his relationship to all mankind that his life a riddle is1 and this being so1 he comprehendeth not the ,maker of himself nor the universe1 and failing to do so1 how can he know life aright8 ,after sporting among themselves1 the boys spoke to ,krishna1 saying3 ,o ,krishna6 a-hungered are we2 where1 oh where shall we find food8 ,canst ,thou not assist us8 ,and ,krishna answered them1 saying3 ,go thou yonder where many ,brhmans are performing religious ceremonies2 go to them and in ,my name say unto them to supply us with food4 ,say unto them that ,krishna is wanting1 and ask them therefor4 ,the boys went2 but when they delivered unto them the message of ,krishna1 the ,brhmans answered not1 neither gave them the food they wished1 but proceeded with the ceremonies that were to give them the taste of ,heaven1 after the breath had left their bodies4 ,tired and half famished the boys returned unto ,krishna and told ,him of their failure to obtain food and also of the indifference with which the ,brhmans had received ,his message4 ,then ,krishna smiled wisely and told them to hurry to the wives of the ,brhmans4 ,he knowing that women are ever devotional and have illumination1 while ofttimes men in darkness are4 ,and so it was4 ,on hearing ,krishna's request1 they themselves hastened to ,him1 in spite of the protestations and threats of the men of the families1 and brought food of the finest sorts unto ,him1 and prostrating themselves before ,him1 spake3 ,o ,krishna6 ,thou ,maker of all there is6 ,blessed are we and ours that ,thou hast called upon us to serve ,thee ,i ,we know ,thee1 ,o ,krishna1 as one greater and nearer to us than our husbands1 brothers and fathers2 and even at the risk of their displeasure to us1 we come to ,thee to lay at ,thy feet our poor offerings and our hearts4 ,krishna answered3 ,o women6 ,noble and true are ye to ,me4 ,ye in your devotions have learned to know ,me as your soul6 ,dearer to ye am ,i1 even than father1 husband and friends1 hence at the risk of even their displeasure do yet seek to serve ,me4 ,i draw unto ,me all that reach towards ,me6 ,blessed are ye among men6 ,go back to those who are performing the ceremonies and aid them in their rituals4 ,kindly shall they receive ye1 and unto them will ye take ,my love even as unto ye all ,i bestow it4 ,when ,he saw the reluctance with which they departed from ,him1 ,he said3 ,know that in the ,kingdom of ,love separation cannot be1 and whatever heart doth meditate on ,me1 in that heart ,i dwell in all ,my glory4 ,again1 oh know1 that by deeds ,i reckon ever and not by words4 ,ye have served ,me by deeds1 your husbands in their ignorance by words alone4 ,but do ye go unto them and they too shall know and love the ,name of ,krishna4 ,and the women returned unto their husbands who received them with demonstrations of pleasure1 and they too worshipped ,krishna in their homes and hearts4 ,,chapter ,,xxii4 ,when the summer was over1 one day ,krishna saw that great preparations were being made for the celebration of ceremonies in honor of one of the gods4 ,clothed in seeming ignorance1 ,krishna said to ,nanda3 ,why these preparations1 ,o father1 and for whom are they made1 and what is the potency thereof8 ,is it a custom that through all time hath been observed1 or1 tell me1 do the ,scriptures demand that these ceremonies be held8 ,then ,nanda1 answering1 said3 ,we offer to-day sacrifices to him1 the god of the clouds1 to him who watereth our hill-sides and giveth drink to our crops and out cattle1 to him1 ,indra1 the god who promoteth all growth by the blessing of rain1 which he doth supply4 ,a jealous god is he1 ,o my ,krishna1 and desires that ceremonials and sacrifices often are made2 and we in all humbleness strive to appease him1 that in his wrath he may not withhold the moisture from our land1 nor yet flood us with over much rain4 ,then ,krishna replied3 ,my father1 ,he1 who is the ,author of ,all1 doth give unto all what is needed4 ,he that in wrath withholdeth a blessing1 he never the love of creation hath known2 nor doth he destroy what he hath created4 ,for the ,creator doth ever love ,his creation2 for that1 which from ,him hath come1 must forever belong to ,hint and the part is of ,his ,great ,whole4 ,so ,indra cannot curse this land by overmuch rain or dearth of it4 ,but1 ,o my father1 tell the ,gopas and ,gopis to cease the preparations and worship not one who would destroy that which he should forever bless4 ,but come to the hillside that entwines our land1 the hills and plains that furnish us with sustenance for our cattle1 and to the forests1 too1 where fruits grow in plenty and give of their abundance to all who but take it4 ,come there and give to the hill and the trees our sacrifices of joy and love1 and feed the cows with offerings of fresh grasses1 and walk with me around the hill in ceremonial procession and we shall see their worth and their kindness4 ,they did so1 and ,krishna said unto them3 ,i am the ,hill and the good that therefrom doth come4 ,and his body became of a height and length that the eye of man scarce could measure1 and said3 ,do ye salute it and partake of its good6 ,at that the rain poured down from the skies in fearful abundance and the people in fear fled to their houses1 afraid of the wrath of ,indra4 ,seven days it poured and threatened to flood all the land4 ,but ,krishna smiled at the wrath of ,indra1 as he poured down his mighty rains and rolled his thunder in threatening claps above the heads of the affrighted people1 who had dared to neglect the sacrifices to him who through all ages had been honored by them4 ,in their calamity the people sought out ,krishna1 whom they found at the foot of the hill ,gobardhana4 ,the light of ,his body lit the darkness of night far more than the flashes of ,indra's wrath that in lightning burst forth4 ,o ,krishna6 they cried1 ,thou who by ,thy ,yoga power can assume the form of a mountain at will1 ,thou who dost drive from the path of ,thy feet all that unlike ,thy sweet will is1 save us from the wrath of him who even now doth seek to drive us from out of life4 ,and ,krishna lifted ,his hand and eye1 and lo1 all their fear was allayed4 ,then all the world grew light as day from the glory that radiated from ,his body1 and by ,his ,yoga power ,he lifted the hill itself from off its base and held it on high1 on the tip of his fifth finger1 even as the beetle doth hold on his horns the leaf that covereth him completely4 ,the people gathered beneath the hill with their children and cattle4 ,seven days they were there1 and seven days ,krishna held the hill above their heads1 while the light that came from ,his smile illuminated all the space between the hill and its foundation4 ,then ,indra1 amazed1 looked down from his clouds and knew that the ,lord of ,all was there1 and had baffled his attempt to destroy what ,he1 the ,lord of all ,love1 had created4 ,and the rain ceased its downpouring and the rivers became calm and the sun in its glory burst forth again4 ,and flowers uplifted their water-drenched heads and the trees sprang back storm-tossed no more4 ,and ,krishna said to those whom he had sheltered3 ,depart in peace1 and fear no more the wrath of him who thought to destroy where he could not give life4 ,and ,indra1 the god of the clouds1 descended to earth1 and falling at the feet of ,him1 in abject humility said3 ,o ,lord ,i ,thou art the ,holy ,one6 ,puffed up and proud was ,i in my power and saw myself greater even than ,thou4 ,well know ,i now that ,love is the greatest power2 and ,i1 in my smallness of godship1 insolent and destructive became4 ,i sought the praise that is ever due to ,thee1 ,o ,lord of ,love2 for unto resistless ,love alone praise should be given4 ,but my vanity and pride ,i tried to shield by the power which ,thou didst endow me with4 ,i thought that ,i it was who brought the life to all trees and by my power kept the hills in green and the forests in wondrous foliage1 and gave drinks to the cows and plenty to the rivers4 ,and for it ,i longed to see men perform the ceremonies and pray to me4 ,but to ,thee1 ,o ,lord of ,love6 is due all the glory2 by ,thee alone am ,i invested with power4 ,do ,thou in ,thy greatness forgive me1 while ,i in humbleness do bow to ,thy ,lotus ,feet4 ,and ,krishna threw a glance at ,indra that filled him with a great wild joy1 and said3 ,o ,indra6 ,though ,i invested thee with sovereignty by ,my will1 be not overfull of pride6 ,for this ,i have stopped the ceremonies1 so that thou mayest learn to know ,me1 whom thou in thy prosperity hadst quite forgotten4 ,go to thy abode1 ,indra1 rule thy dominion2 but know ever that pride and vanity are without power1 and that ,love alone is mighty4 ,to lighten the burdens of all ,my world1 ,i have come to earth4 ,i now lift from thee the load which hath caused thee to forget ,me1 and1 in forgetting ,me1 to have lost the beauty which was born of ,me4 ,and with the halo of joy about him1 ,indra returned to his abode1 endowed with greater power4 ,,chapter ,,xxiii4 ,and now autumn1#c the sweetest and richest season of all the glad year1 had come2 and the brow of ,brindban was fair to look upon4 ,peace and love stood on every threshold and walked on every roadway1 and all lifted up their voices1 and the words of their gladness was ,love1 ,love6 ,in the hearts of all the song rose and showed them pleasant ways and haunts that ended in ,bliss4 ,men knew gratitude and justice1 which are the attributes of ,love4 ,love walked on earth and left its blessing in its trail ,i ,the flowers whispered their love to one another and the dew clung closer to their petals1 because of the warmth of their love4 ,all the land seemed to have ripened into the deepest beauty1 for the ,beauty of ,love here was ,king4 ,and ,krishna was ,king and reigned in every heart1 and all bowed before the majesty of the beauty of ,his ,love4 ,a substitute it was for all things and satisfied the want of each heart1 entrancing every object and person by its beauty4 ,o wonder of ,love1 that expanded each soul and made it a world of joy and bliss6 ,in this happy time1 when the moon was full1 ,krishna recalled a promise ,he had made to the ,gopis to reward them richly for their love for ,him4 ,so1 taking ,his flute4 ,he went to the forests and stood on the brow of the hill4 ,all about the white moonlight lay1 bathing in silver the fruit trees in blossom2 soft the winds were1 and rich the fragrance that they brought on their breezes4 ,the noises of night alone could be heard4 ,and surveying ,his world with love-filled eyes1 ,krishna took up ,his flute and poured forth the strains that never were heard by man or god until that night on the moon-kissed hill1 when all ,brindban in peace did smile4 ,at the sound of those strains1 all earth was thrilled in ecstasy4 ,the rocks melted in love2 the trees trembled1 and the flowers fell on the earth1 and men and beasts all pain forgot4 ,and the ,gopis knew that ,call of ,love4 ,nor heeded they duties1 or father1 or husband1 or children1 but turning their heart to the sound of the flute1 they followed their heart to ,krishna's ,feet4 ,at the first note1 she who was feeding her household1 dropped her food and followed the sound2 and she who was nursing her babe1 put her babe from her breast and answered the call2 another came with toilet incomplete4 ,all forsook duties1 husband and children1 to find ,him who drew them by the sound that was made by ,his ,love4 ,separately they came1 none observing the other4 ,over thorns and briars and stones they walked2 sharp twigs caught their hair1 branches detained them2 yet heeded they not these obstacles1 but onward they went with hands torn and feet bleeding and garments rent and missing1 till they stood at the hill where ,sree ,krishna played and drew from the flute the music entrancing1 at which all the rocks and earth did thrill4 ,with eyes maddened with love they gazed on ,him there6 ,a wondrous vision was ,he6 ,the light of the noon-day radiated from ,him1 and ,his beautiful eyes with mysterious glances fell on their souls like holy balm6 ,and at that glance their souls were entranced and deepened and became as if one with ,him and drank of the love that from ,him poured2 and all that in them unlike ,him was1 became as pure as ,he4 ,and that which in them unlike that ,love was1 from out of their hearts had flown2 and made pure and transparent in that glad place1 they drank of that love which doth chain all creation to its ,creator--,love4 ,entirely blessed1 they sought no more1 nor hoped they more2 for each held ,perfection in her eyes1 and each knew ,perfect ,love in her heart4 ,,chapter ,,xxiv4 ,silent they stood and gazed on the ,beauty1 the concentrated love of a world in each eye4 ,a spiritual force that swept from its path all matter was theirs1 as they beheld that ,centre to which their hearts did gravitate4 ,the strains of the flute that made the heaven to bend to the earth1 that brought the stars closer to the hillsides1 and drew the gods from their abodes of light1 had ceased2 and the voice of ,him that was ,all-,love fell on the ears of the ,gopis in sound as sweet as the flute's dear strains3 ,o ,gopis mine1 maids of ,braja6 ,my peace and greeting be with you all6 ,but why are ye here one and all8 ,tell ,me this6 ,the hour is late1 and your homes at a distance are1 and the forests are dark1 and wild beasts are in plenty4 ,and alone ye have come without husband1 or father6 ,what is it1 pray tell ,me1 that brings you here8 ,is it love for ,me that brings you here8 ,i draw all to ,myself and all love ,me4 ,but1 ,o ,gopis dear1 the ,scriptures ever have said that the chaste woman leaveth not her husband1 father and babe1 to look on the face of a youth4 ,pure are your hearts1 ,i know2 but it is not good that ye come to ,me1 and it looseneth your chances to reach that place where all of your hearts do long to dwell1 when to your bodies ye have said farewell4 ,perhaps ye have come to see the forest1 silvered by the autumn full moon6 ,or mayhap to greet the breezes that come from the hillsides6 ,or the blossoms of the trees that grace its sides to behold6 ,if this be so1 now ye have seen them1 depart to your homes1 lest the hearts of your friends be alarmed at your absence4 ,the bevy of women1 that crowded about ,him1 grew pale with pain and ashen with fear4 ,tears came to their eyes and anxiety to their souls1 as they heard the words of ,him who was all in all to them2 till one1 more brave than the rest1 broke forth3 ,o ,lord1 for the ,master of ,love art ,thou1 send us not away from ,thy side4 ,all have we left to serve ,thee1 our ,master4 ,husbands have we1 and fathers and brothers1 but to ,thee alone we belong4 ,they are but the keepers of our earthly bodies3 ,thou art the custodian of our souls4 ,our souls are ,thine1 for ,thou art the ,soul from which we came2 and panting we come to find again the ,home wherein to rest4 ,difficult art ,thou to find1 ,o ,lord6 and now we have found ,thee1 ,oh thrust us not from ,thy ,lotus ,feet1 we who find our joy and happiness in ,thee6 ,thy flute hath drawn us from our homes6 ,oh1 suffer us to remain with ,thee and know ,thee as ,thou art6 ,unable are we to live without ,thy love1 ,o ,lord6 and our duties of home cannot engage us since our minds are ever contemplating ,thee4 ,if ,thou sendest us away1 we shall die4 ,be ,thou kind to us1 ,thy servants1 and grant us to serve ,thee with our ,love4 ,then singing into their midst ,he came1 ,he the ,lord of the ,highest1 the ,lord of ,love and ,lord of the ,lowest and ,lord of ,mercy6 ,and with mighty ,love swayed ,he all alike4 ,and each self was forgotten and ,love alone was4 ,now singing in chorus1 now dancing1 now skipping1 the ,lord and his maidens in those forest groves roamed1 till the river was reached4 ,then1 from over-much pleasure1 proud each maid became1 and her simple joy to vanity was turned because thus she was favored by ,krishna1 the youth ,krishna1 the ,heavenly ,one1 ,krishna1 the ,glorious of all glorious ones6 ,he1 noting this1 to punish the sin of vanity1 in swiftness from them vanished2 and with his going the sin was gone4 ,maddened by love1 the maids pleaded to the skies and the trees and the flowers for ,him1 who was their life4 ,but still ,he came not4 ,so absorbed in ,him they became1 themselves they forgot1 and even as ,krishna they thought they were4 ,and imitating ,his acts they cried to one another3 ,lo1 ,i am ,krishna6 ,see1 ,i hold the mountains on high6 ,lo1 ,putan ,i slay and baffle the rage of ,indra with my power6 ,and still came ,he not4 ,then they sang ,his praises1 then with breaking hearts they wailed and prayed for ,him to return to their midst4 ,at this ,he came1 for ever is the ,lord most kind to the lowly and sorrowing4 ,and ,he soothed their grief and brought light to their hearts2 and forming a circle about ,him1 in ecstasy they danced4 ,and now ,he1 that was the ,king of the upper world and of all the earth1 of the plants and oceans and clustering stars4 ,he1 the ,lord of all might and ,yoga power1 ,himself divided into many ,krishnas2 and each ,gopi thought she1 herself1 danced alone with the ,glorious ,one that as ,krishna was known4 ,and the dance began lightly1 then madder became2 and ,he who had come on earth to teach man ,love1 manifested ,himself in every maid that lightly and rarely stepped at ,his side1 as they danced in that grove on that wondrous night4 ,and the lotus blossoms wept tears of nectar on seeing the dance1 and birds and bees from unknown trees and flowers came forth and whirled round and round the heads of the dancing ones4 ,and the heavens showered blossoms rare1 and the gods who had stolen from their abode to watch the ,feast of ,love that ,krishna gave to the lovely milkmaids1 lo1 senseless became at the first sight of that revel of ,bliss6 ,and night throbbed and panted and forgot to draw its curtain to let day in1 but lengthened into aeons4 ,the veil from every ,gopi's eye was drawn1 and they gazed into the ocean of active spirituality and spiritual became4 ,and all sin that were theirs no more was there4 ,and in that mighty dance a flood of spirituality went forth that took from the heart of men and the bosom of earth the sins with which they were burdened withal4 ,and men's hearts were won by the force of that ,love and were led to the door of that sacred abode1 where only the loving may go4 ,and the ,gopis1 who by force were detained and could not come to the dance with ,krishna1 lo1 in meditation sat1 and in deep pain concentrated on ,him1 and in that dance they were at ,his side and felt ,his love-embrace1 and all their sins were as naught4 ,for to touch ,krishna1 with the mind alone1 was to gain spirituality and stand pure in ,his eyes4 ,so in those hours of intensest happiness the world gained what for births it had striven to gain4 ,and active love was ripe among mortals1 and that love had wiped all sin away4 ,and when the last ray of the moon was seen1 into the waters of the laughing river they plunged2 and ere the sun with ardent eye did awaken the sleeping ,brindban1 each maiden singing homeward went1 transformed into a being of unalloyed love4 ,,chapter ,,xxv4 ,in the forest grove of moonlight1 where the river sweetly hummed1 where the nightbird's plaintive chant broke in ecstasy the silence1 where the drooping flowers opened wide their sleep-kissed eyelids to the night and beheld the wondrous vision of the dancing maids and ,krishna4 ,in that hour when every maiden felt her heart grow big to bursting for the love that in her swelled up in that hour1 when every maiden saw beside her ,glorious ,krishna1 with ,his brow made fair with flowers and ,his loins wreathed with lotus1 when the heart of each sweet maiden foolish because of pride1 as she saw the one ,all ,beauteous1 lightly treading at her side to the music of the dance4 ,one there was of all those ,gopis1 she the chiefest of them all1 one who knew naught else but ,him2 every thought of self had vanished1 every thought of aught but ,him4 ,at ,his side she lightly stepped nor felt the grass 'neath her feet1 nor knew the strains of rapturous music that fell like wine upon each heart2 all she knew was ,love was there1 naught but this remembered she4 ,to the winds that came from hillsides1 to the shadows that the trees cast1 did she whisper over and over that confession of her love1 till over-weighed by the sweet burden1 did the winds1 in languorous love1 chant and sigh1 then die in silence4 ,and the shadows of the trees trembled at the depth of love that the maid did whisper to them as ,he passed them in the dance4 ,rdh was she1 youthful1 lovely1 she4 ,his playmate of the forest1 she1 with love-look in her face1 she1 the ,queen of ,love among them1 giving all and asking naught4 ,by the mighty will of ,him she had come on earth to dwell1 she1 who ever reigned with ,him in ,glory1 she now walked with ,him on earth4 ,she1 the fairest of these maidens1 she the rarest of them all1 knowing ,love in its intensity1 living all its bliss4 ,and when ,he1 the ,lord of ,love1 vanished from the dancing ,gopis1 she1 sweet ,rdh1 with ,him vanished4 ,and they wandered in the deep groves1 these1 the ,twain1 ,who in ,glory dwelt1 she the loving1 ,he the ,lover1 both the ,blissful1 both the ,purest4 ,he the dew-kissed flowers gathered1 twining them about the maiden4 ,but the flowers in their beauty were not half as fair as she2 and sweet ,rdh1 pearl of maidens1 gazed with love-light in her eyes1 knowing naught was half so lovely as the hands that placed them there4 ,thus 'they roamed in shadowy moonlight1 rested here in softened shadows1 chanting love-songs to each other1 knowing naught but pure delight1 till a-wearied with her roaming1 ,rdh begged to cool her feet in the smiling waves of ,jumn1 that she spied there in the moonlight4 ,krishna1 greatest of all lovers1 lightly stooped to lift the maiden1 and in loving arms to bear her where the smiling waters rippled4 ,but within the breast of ,rdh1 at that act1 pride sprang to being1 and within that home of ,love vanity crept and nestled there4 ,for a moment ,krishna held her1 then with lightning swiftness from her side ,he vanished4 ,but in that twinkle of a moment ,rdh knew what her sin was and1 aware of her enemy1 the selfless love1 which was her ,self1 her deity supreme1 arose and quenched all thirst of vanity4 ,quickly gliding through the forest1 she again did join the ,gopis1 spying in the further distance ,krishna soothing one and all4 ,to ,his side she lightly stepped1 she1 the radiant1 she4 ,his ,heaven-,mate1 purged from sin and lightly clothed with the love that knew but ,him4 ,,chapter ,,xxvi4 ,while the land of ,brindban was rich in the love which ,krishna flooded it withal1 the heart of ,kangsa1 the brother of ,devaki1 was filled with fear for his life2 for it was known to his quaking heart that the eighth child of ,devaki still walked the earth1 and also he knew that writ it was that the hand of that child would lay him low4 ,far and wide he sought the child1 the boy1 whom he felt was the ,god who had come to bring to the virtuous and lowly man peace1 and sweep from the land the oppressor and tyrant4 ,the marvelous deeds of ,sree ,krishna1 his beauty and strength1 the might of his love1 had been heralded far and wide1 and all the then known world was turned towards the forest land of ,brindban with expectant eye and thirsting heart4 ,for ever the heart of man doth pant for and turn to the place where love doth dwell4 ,when tales of ,krishna's wonderful life and glorious deeds came to the ears of ,kangsa1 he felt that the boy whom ,yasod and ,nanda reared as their own1 in sweet ,brindban1 was the child that he sought to kill when it came from the womb of ,devaki1 and when by the hand of fate itself he had been baffled4 ,and the dull1 hungry flame of hatred and anger rose like fire in this bad man's heart1 and an atmosphere as of hell about him rose1 and all his peace slipped to the dust1 and his secret fear that like a coiled serpent had lain in silence now uncurled its length and lifted its head and darted here and there to strike the prey that aroused it from its slumber4 ,and long he sat and meditated evil against the youth that he could not slay in spite of his kingship4 ,for the ,name of ,krishna was a balm to the hearts of all men who had ever heard it spoken1 and though king he was and ruler over many1 he knew that the strength of the fame of ,krishna1 the boy bred in ,brindban1 more potency possessed than the name of ,kangsa1 the king4 ,for he was ruler over the bodies of men only4 ,his name dwelt on the tongues of men who prattled with words alone1 and those words embodied not the thought from which they sprang--words that praised where praises were not due1 and applauded where it was not deserved4 ,men who dared not note the indignity of his motives and their results1 nor discriminate between the righteousness of his action and his blood-dyed deeds1 vexed his ears with fawning acclamations to-day because of his power1 yet to-morrow blamed and hissed him out of sight4 ,but ,krishna was ruler over all hearts by the might of his wondrous love4 ,he was the ,divine ,incarnation1 the ,inner ,call1 the satisfied softness that all felt1 compelling all1 yet demanding naught4 ,uncovered1 frank4 ,he stood forth inviting all to look on ,him to ,know and to love and be saved1--too deep for the human understanding to measure1 too large for human heart to embrace1 yet acquainting each man with ,himself4 ,this love still untaught1 still gazing on ,him who was all encased in love1 all made of love1 all teeming with love1 they knew themselves of ,his creation1 and ,him their ,sovereign ,lord4 ,and ,kangsa knew that by knowing ,him the world would boldly recoil from the sickening deeds of his cruelty1 the foul plots of his life1 would be laid bare to all1 and the world in rebellion would rise4 ,and he knew1 too1 that he in his worldly powers as a weakling would be1 by the side of the cow-herd ,krishna4 ,so among his councillors an edict went forth that festivities be held in honor of the ,bow1 on the fourteenth day of the lunar month1 and that sacrifices in great abundance be made4 ,he also said unto them that preparations be made1 and pavillions be raised1 and the arena cleared1 and the amphitheatre festooned with flowers and banners2 and proclamations were issued that all the inhabitants of his whole kingdom be invited to his capital and that the people of ,braja be included therein4 ,and last he sent his ambassador in great pomp and glory to call to his palace the seventh son of ,devaki1 ,balarm1 and the eighth son1 ,krishna1 to witness the sports and partake in the wrestling contests and show to the kingdom their dexterity and strength4 ,thus spoke ,kangsa1 and called to ,akrura and made him the ambassador that was to bring ,krishna and ,rma to ,mathura4 ,but this also he ordered3 ,when here they are brought1 see that the strongest and mightiest wrestlers of my kingdom be brought to match them and fairly or foully to lay them low4 ,and he added3 ,if here death fails to meet them withal1 keep the infuriated elephant close to the gate1 so that he in his madness may tread out the life of ,krishna at my command4 ,these were his orders1 and ,akrura1 his ambassador1 bowing to him1 departed to ,braja4 ,,chapter ,,xxvii4 ,the sun was setting in ,braja1 and ,krishna1 with companions was homeward leading the cows to be milked4 ,the hills were gold-tipped4 ,the chirp of the birds in sleepy echoes fell on the ear1 when far in the distance the hoofs of stamping steeds pounding the earth caused the boys to turn4 ,coming in royal splendor towards them they beheld a chariot with blazing banners of the colors of the royal house of ,mathura4 ,the boys stood in amazement as nearer the chariot came2 but ,krishna smiled with ,his eye full of wisdom1 and aslant ,he looked toward the boys and the cows and then at ,akrura1 the ambassador1 who came in the chariot4 ,at that glance1 ,akrura quickly descended and fell at the feet of ,krishna and saluted ,him in reverence and worship1 for the dart of love that came from ,krishna revealed to the heart of ,akrura that ,krishna was more than human and not less than divine4 ,with that glance his soul was drawn to the soul of ,him who stood there to receive him and his message4 ,and he knew that the ,author of ,life he beheld and that blessed he was beyond all measure to be chosen to look on that wonderful face4 ,a moment he lay in the dust1 at the feet of the youth1--,akrura1 the proud1 the inmate of palaces1 the councilor and companion of the king and emperor4 ,then1 with kindly grace1 ,krishna raised him and embraced him and led him forth to the house of ,nanda1 and with ,his own hands brought rich drinks and choice viands1 with the countenance that had on it the glow of the sun1 and the beauty that surpassed all the beauty ever seen4 ,and having partaken of the meal with ,his father and brother and guest1 ,krishna addressed him thus3 ,o friend1 long ,i knew of this coming of thine and marvelled at its delay4 ,yet tell them1 my kinsman1 the errand of the on which thou wert sent6 ,then ,akrura related to ,nanda and the fear-stricken ,yasod the king's message1 his plans and his evil design4 ,a smile of wisdom flitted over the face of ,krishna1 as ,he nestled close to the side of ,his mother and bade her forget her anxiety for ,him1 as none there was in all the world that could harm ,him4 ,he vowed that even the most dreaded ,kangsa was powerless to bring about the evil he planned4 ,but the mother1 ,yasod1 she who had reared and nourished the ,child at her heart1 she who had caressed ,his lovely baby softness and with fondness saw his first toddling steps1 she could not be comforted1 nor would her heart cease its beating of pain and terror4 ,and ,akrura related how ,kangsa in wrath had thrown ,devaki and ,vsudeva into prison1 on hearing that ,krishna was the eighth son of their union4 ,and ,yasod wept as the thought of the mother who had lost all her sons at the cost of ,krishna1 and yet had not the blessing of suckling ,him4 ,yasod1 most blessed of all women art thou1 who nursed the ,lord of ,love as thy son6 ,and fitted wert thou by ,him to bestow on ,his baby life thy caresses and receive the love that flowed from ,him6 ,worthy wert thou to croon ,him to sleep1 to bathe the sweet beauty of ,him who1 though ,he had all there was1 yet chose to be soothed and guided and directed by thee in ,his babyhood6 ,and when to boyhood's estate ,he grew and startled all the world by the wonder of ,his doing1 to thee ,he came as a little child1 to be loved and petted and soothed of ,his weeping and fretting6 ,and now when called king of the land1 and called king by the hearts of the whole known world that panted to look upon ,his wonderful beauty and see the might of ,his strength1 even now close to thy heart ,he nestles1 and twines ,his arms about thy neck1 and gazes with love-light into thine eyes to comfort thee1 and feels a shadow mantle ,his heart as ,he banishes the pain from thy brow6 ,for well ,he knows that no more to thee the forest child ,he will be2 for the world now claims ,him as its own1 and in ,his bigger world an actor ,he must be4 ,thus heart to heart they sit1 the mother and the foster-son4 ,he who was ,lord of all the world1 and she who reared him as a child4 ,,chapter ,,xxviii4 ,so night wore away1 and in the early morning hours ,akrura was ready to start on the journey with ,rma and ,krishna4 ,but great was the wail and heartrending the lamentations that came from the hearts of the ,gopis4 ,with tear-filled eyes they rushed to ,his home and pleaded and prayed that ,he stay in their midst2 for to them life seemed impossible without ,him1 and ,brindban could not be blessed when ,he ceased to walk thereon4 ,and what would the cattle and flowers and trees do without the sound of ,his love-touched flute8 ,oh1 remain with us1 ,krishna1 ,o ,lord of our hearts6 ,oh1 keep close to our land1 ,most ,beautiful ,one6 ,broken are our hearts1 bowed low our spirit at the thought of our lives without ,thy presence to cheer us4 ,dull are our minds and leaden our hearts by the pain of ,thy going4 ,oh1 leave us not in this ocean of sorrow1 but stay where we ever may look on ,thy face4 ,o ,thou who shapest all that is1 who hast knitted our hearts to ,thyself6 how canst ,thou tear it away from us who know the sweetness of its love and the fruits that spring therefrom8 ,once having known ,thy smile1 ,o ,krishna6 how can we bear the dawning of day without the light of ,thy smile1 in which the concentrated beauty of ,thy whole creation lies1 to fill it and make each day whole8 ,and how can we see the shadows of night thicken and darken1 and know that no more we will roam in forest and dance in the moonlight with ,thee1 our ,beloved8 ,oh6 depart not from us1 ,thou in whom we are buried1 ,thou whose love doth envelop us all1 ,thou whose universe-embrace around us is entwined6 ,oh6 go not from out our midst1 we implore ,thee6 ,thus1 tearing their tresses and weeping1 the ,gopis clung to the wheels of the chariot in which ,krishna and ,rma sat ready to start on their journey to ,mathura4 ,then ,krishna arose1 and looking deep in the eye of each1 he waved his hand in farewell1 an left the smile of ,bliss with them that filled each soul to overflowing4 ,then forward the restless chargers plunged1 the dust rising high and quite covering the chariot4 ,the maids stood like hewn marble1 still yet serene4 ,and the cattle that grazed on the hillside turned towards the road where the chariot vanished1 in their eyes a look of yearning love2 while the deer on the brow of the hill1 with arched neck and wild1 shy glance1 heaved a quick1 short sigh1 as if hurt4 ,and the soft breasts of the singing birds quivered1 and a little sad song burst from their throats2 while the trees and the flowers hung limp and wilted1 as if the glad life had left their hearts4 ,a groan arose from the wild beasts in the forest1 as if in the hand of death they were trapped4 ,the sun vanished from the skies1 and all ,nature seemed clothed with the garment of sadness4 ,then forth the sun burst in glorious splendor1 as the joy of the smile of the ,lord of ,love awoke in potency to bless all living things whereon it had fallen4 ,and sweet ,brindban in silence lay1 forever blessed and forever beloved1 for the ,feet of ,him1 who was ,god1 had walked there and made holy its soil4 ,,chapter ,,xxix4 ,and the chariot1 bearing ,akrura1 ,rma and ,krishna1 was followed close by the carts bearing ,nanda and the ,gopas1 who carried gifts for the king ,kangsa1 to whom all must present the best of their store4 ,on reaching the banks of the ,jumn1 ,krishna and ,rma in sportiveness descended from the chariot and dipped in the sacred waters of the river1 then ascended again to the chariot4 ,whereat ,akrura1 the ambassador1 had a dip in the water1 too1 reciting the sacred texts in the meanwhile1 when1 lo1 in the waters where he stood he beheld the laughing ,krishna and ,rma1 sitting in the lap of the god of water4 ,amazed and bewildered1 he gazed towards the chariot where last he had seen the brothers1 and there they sat talking1 as when he had left them4 ,again he dipped his head 'neath the waves of the water and again he saw ,rma and ,krishna1 and knew that his senses were not deluded1 ,krishna1 though seemingly a youth with all a youth's sportiveness and play1 yet was the ,lord ,incarnate4 ,and near the cart1 ,akrura looked in the eyes of ,krishna where the wisdom that created the universe lay1 and answered the questioning gaze thus3 ,lord6 ,none is there as wonderful as ,thou art6 ,all hast ,thou created and in ,thee is all ,creation4 ,all have ,i seen that there is to see4 ,and the chariot proceeded towards ,mathura4 ,,chapter ,,xxx4 ,noon reigned in the city of ,mathura when the chariot1 bearing the two sons of ,vsudeva1 entered that city4 ,the fame of the deeds and the beauty of ,rma and ,krishna was known in all that kingdom1 and their coming to partake of its celebrations and to participate in the sports and wrestling at the command of ,kangsa1 the king1 had been heralded all over the land4 ,and the populace was glad and knew not why4 ,and they said in their hearts1 ,krishna the ,youth1 the wonderful ,youth of ,brandaban1 will grace our land by ,his coming4 ,so the streets were crowded to welcome ,him there1 and the tops of the houses were flowered with the bright faces of women who grazed from there to catch the first glance of ,him whom rumor had crowned the ,most ,glorious ,youth of the then known world4 ,o ,beauty1 how potent art thou6 ,o conqueror of all1 that winneth the heart of the lowliest child and enslaveth the heart of the proud queen of the world2 that slaketh the thirst of the parched soul and tutoreth the dullest mind never quickened by thought6 ,so1 'mid blare of trumpets and with banners unfurled1 the ,lord of ,love entered ,mathura4 ,and above the roar of the celebrations and preparations rose the murmurs and shouts of greetings1 from the sea of upturned faces of men and from the canopy of sweet1 downcast eyes of women1 that thronged to see ,his coming4 ,and millions of tongues repeated ,his ,name and sang ,his praises1 and millions of souls were flooded with love1 because they had looked on ,his face and said ,his ,name1 which was as potent as ,his ,love4 ,for ,his ,name contained ,himself1 and those who uttered ,his ,name had ,him in their hearts1 and lo1 the world to them was complete6 ,majestic and vast1 ,he walked 'mid the worshipping people1 who saw but a youth of transcendent beauty1 but felt the ,unfathomable mystery1 the ,unknowable ,grandeur1 worthy to receive their deepest obeisance4 ,through the streets of ,mathura ,he went1 bringing light to all whereon ,his smile fell4 ,and ,kangsa1 the tyrant1 grew cold and gray1 for he knew his doom was drawing nigh4 ,and his sleep was disturbed by evil dreams1 for he knew already the populace was welcoming ,him whom none could look upon but to love4 ,,chapter ,,xxxi4 ,the next day ,krishna and ,rma went forth to view the capital of ,mathura in all its holiday splendor4 ,they found the gates of the palace made of pure gold and studded with jewels and crystal4 ,the broad street of the city and the pretty parks all luxuriant were with rare flowers and wondrous foliage4 ,the splendid houses all seemed clothed and beautified for the ceremonies of the ,bow1 the symbol of the warrior's might1 that were to take place that day4 ,it chanced that a washerman passed their way1 balancing upon his head the clothes and making way towards the palace with them4 ,in a spirit of mischief1 ,krishna said3 ,give us the clothes that you carry to ,kangsa1 good fellow1 for in need of them are we4 ,give them1 and more ,i will give unto thee4 ,but the washerman in insolence replied3 ,upstarts1 who are ye to dare to aspire to wear the clothes that belong to ,kangsa the ,great8 ,never have ye seen such clothes1 and unfit to even touch them are ye4 ,be off and back to the country from whence ye came1 or ,i will call the guards1 who by my word will throw you in chains4 ,krishna1 with a smile and a wave of his bare hand1 severed the head from the trunk of the washerman and proceeded to take the clothes4 ,and a weaver1 who was passing their way1 helped them put on the garments2 while a florist1 who near by was weaving garlands for ,kangsa1 came to ,rma and ,krishna and bedecked them with garlands and flowers4 ,and thus clad for the festivities1 onward they went2 but first the weaver and the florist were rewarded with great spiritual powers by ,krishna1 the giver of all good things to those who give unto ,him their love4 ,as they proceeded on their way1 a woman of great deformity came near4 ,a parcel she held in her hands1 which she guarded carefully4 ,as close she came to ,krishna1 she lifted her head and gazed on ,his face4 ,for a moment she stood1 a smile transforming her face4 ,then the bowl of precious sandal-wood ointment1 which to the ,king ,kangsa she carried1 to ,krishna she reached and said unto ,him3 ,o ,youth1 more beautiful art ,thou than aught that mine eye has ever rested upon4 ,to those who are sweet should sweetness be given4 ,i am a servant of ,king ,kangsa4 ,this fragrant unguent for him ,i make1 but more fitted by far is its richness for ,thee4 ,oh1 allow me to lay it at ,thy feet6 ,krishna looked at her deformity1 then at her love-filled eyes1 and putting ,his feet on the tips of her toes and ,his two fingers under her chin4 ,he wrenched her form upward2 and she1 who was known as the ,tribakr 7she of three bends7 was a hunchback no more1 but tall and straight was she2 and her face never lost the beauty it bore when it looked on the face of ,krishna as she offered to anoint ,him with zeal and love4 ,and from that day forth she was known as the most surpassingly beautiful woman in all that land4 ,thus love for ,krishna creates a charm that grows into beauty and nevermore fades4 ,thus all day long ,he wandered about1 healing the sinful1 the sick and the dying by the very breath of ,his passing4 ,and to sorrowing fathers and mothers that clay long lost sons were restored1 and even the dead were brought to life and were seen with the eye and felt with the heart and encircled with the arms of those whose hearts were empty for them4 ,and thus the ,lord with benign smile brought to all the gifts of life and love1 and none were there in all that land who felt not the power thereof4 ,,chapter ,,xxxii4 ,when the hour for the festivities of the ,bow began1 spectators innumerable filled the galleries and platforms of the amphitheatre4 ,by every tongue the praise of ,krishna's beauty was sung1 and all awaited with eager desire the arrival of the brothers ,rma and ,krishna4 ,in the centre of the arena a platform was raised1 where ,kangsa1 the king1 and his ministers were enthroned4 ,his eyes were lurid with hate and his heart quaking with fear1 for his dreams had been full of evil omens1 and he knew that he of all that multitude was out of tune with ,nature4 ,for ,krishna1 the ,youth1 had scattered flowers of love in that city for all who chose to partake of them1 and all hearts had gathered them eagerly4 ,only he alone had turned from the good and abided by his hate2 and he knew1 in spite of the wrestlers and the wild elephant1 and even the guard that stood ready to slay at his command1 that the ,youth would conquer1 as ,he ever had1 and that he would die by ,his hands sooner or later4 ,for had it not been writ thus8 ,and again had not every attempt of his to put out the life of the eighth child of ,devaki been baffled in marvelous ways8 ,and still the ,youth lived and smiled4 ,surely he was ,hari1 the ,invincible6 ,his hate betrayed him and was hourly leading him into a trap4 ,it charmed him like a subtle snake1 while it frightened him like a huge wild beast2 yet gladly would he have opened the valve that held his wrath and flooded all with its poison1 if by so doing he might have annihilated that glorious ,youth who stood ever before him by night and day and smote his cruel heart as with a glowing rod4 ,so all his stolid self-possession was gone as he looked on1 when ,krishna1 the ,beautiful1 soft as a delicate woman1 yet invincible as unconquered strength1 walked 'mid the hysterically joyous shouts of the people to where the giant ,bow was guarded by warriors bold4 ,a moment1 and then ,he seized the ,bow and held it aloft with one hand1 the ,bow that twelve men of mighty strength alone could handle1 and with a twist of ,his wrist it fell at their feet1 broken in twain4 ,the guards rushed forward1 as if to strike ,him low2 but when near ,him1 they stopped and looked at ,his glory2 they crouched low on their haunches and fell on their faces1 unable to move1 for the life had gone out of their bodies by the first wave of ,his hand4 ,but blessed were they2 for none died by the hand of ,krishna1 but by ,him was made pure and straightway to the realms of ,bliss they were sent4 ,for where the hand of ,krishna rested1 whether to bring life or take life away1 that man forever holy was made by the touch4 ,so also with ,kangsa it was4 ,dwelling constantly on ,krishna1 even though in hate1 he came closer to ,love than he himself knew4 ,so the celebration of the ,bow ended in triumph for ,krishna and ,rma4 ,and though ,kangsa sent a body of well-armed soldiers to apprehend them1 lo6 the conquerors victorious walked from the arena1 followed by the cheers of the worshipping populace1 who saw that in strength they were invincible1 even as in beauty they were incomparable4 ,and they looked forward eagerly to the morrow1 when the brothers were to participate in wrestlings and sports4 ,but ,rma and ,krishna returned to spend the night with the ,gopas2 while the people of ,mathura neither ate nor slept1 but sang of their beauty and might4 ,,chapter ,,xxxiii4 ,but ,kangsa was troubled by the triumph of the brothers1 and next morning called the wrestlers who were to match the two brothers1 and again put to them the weight of the contest1 and placed armed men at the gates of the arena4 ,he then proceeded with many forebodings to the amphitheatre1 where the sports were to take place4 ,he took his seat amid the beating of drums1 the blaring of trumpets and the waving of banners4 ,already many spectators had assembled1 among them many crowned chiefs1 ,brhmans and ,kshatriyas1 all with expectancy overwhelming1 as to the outcome of the wrestling4 ,forward the wrestlers came with a rush and stood in the centre of the ring1 wrestlers whose fame was known throughout all the land for their brute strength and skill4 ,few there were who dared to meet these men1 and as ,krishna and ,rima came forward to see the meeting of the first pair1 they found a huge elephant posted there at the entrance4 ,krishna1 seeing this1 asked the driver to make way with the beast for ,him4 ,at this the rider urged the infuriated beast towards ,him4 ,with a smile1 ,krishna grasped with his soft little hand the nose of the furious beast1 who1 with a bellow1 fell to the ground lifeless1 dragging the driver down with him4 ,krishna then tore the tusks from the brute's head2 and ,rma and ,krishna entered the wrestling grounds with the tusks in their hands and blood-stained from the slaying of the beast4 ,kangsa's heart sank at the sight1 and even the wrestlers recoiled in terror at the blood-stained figures who gazed on them with supernatural power in their youthful eyes4 ,yet true to the command of ,kangsa1 ,chnoor1 the chief of the wrestlers1 cried3 ,come1 ye youngsters1 good wrestlers are ye6 ,the good king hath invited you to participate in the contest1 so come and wrestle and give pleasure to ,king ,kangsa1 he who is the greatest of all kings and men4 ,with a smile all-wise ,krishna looked at the wrestlers1 then1 with eye aslant1 he gazed on ,kangsa1 who trembled at the look2 and answered ,chnoor thus3 ,though subjects of ,king ,kangsa1 yet only boys of the forest are we1 unlearned in the art of wrestling4 ,therefore1 we pray you1 match us with boys of our age and not with men whose muscles are iron and whose hearts are bold as a lion's4 ,if we are to meet men like these1 unfair is the game1 and unjust1 and we decline the arrangement4 ,then ,chnoor became insolent1 because of the confession of ,krishna which he thought was made in weakness1 and cried3 ,o thou who hast killed the furious elephant as if in sport1 thou askest to be matched with one of thine own age6 ,with me thou shalt wrestle1 me the most powerful1 the strongest man of the age1 and ,rma shall match with ,mushtik2 and1 be it just or unjust1 fair or unfair1 thee ,i will fight and fight to kill4 ,and so a combat began between the man that was mortal and the youth that was ,god4 ,the man a giant was of colossal brute force1 of stature great1 with muscles all knotted and crooked as the boughs of an oak-tree of many years' growth4 ,and the ,boy1 smooth as a sweet maiden1 all curved with grace1 smilingly awaited the onslaught4 ,forward the wrestler came1 with the snort of a wild bull1 to meet the ,boy1 who1 calm and serene1 smiled in his eye4 ,the people arose and sprang from their benches1 and hissed1 and threw their head gear and staffs into the ring1 as they shouted3 ,give up1 the fight is unfair6 ,oh1 shame6 they cried1 coward and beast6 put a stop to the slaughter6 on seeing the seemingly unequal fight4 ,several times ,chnoor struck furious blows at the fair1 slight body of ,krishna1 the youth1 but provoked naught but a smile from ,him2 while beads of blood sprang to the brow and arms of ,chnoor1 and his huge legs trembled and broke at the knee as he tried to reach the belt of ,him1 who1 after several circles about the ring1 seized ,chnoor by the arms1 and1 lifting him high above ,his head1 to the wonderment of the crowd1 dashed him down to the ground1 as a playing child doth throw the pebbles4 ,and the wrestler breathed his last with a yearning look of love in his eyes1 as they rested on ,him1 whom a moment before he beheld with hate4 ,and ,rma1 too1 victorious was4 ,but when ,krishna stood and faced the mass of people there1 they shouted and cheered with mad delight and jumped on the railings in panic wild3 ,he is more than human1 ,he is ,god come down to earth6 ,it is ,he1 for whom the world hath waited6 ,he will free our land from oppression6 ,hari is ,he1 the ,invincible6 ,oh1 mighty art ,thou and possessest in ,thy frame the forces of all the universe6 ,but ,kangsa1 the ,king1 full of terror and rage1 cried3 ,ho1 guards6 ,seize him and take him to the outskirts of my kingdom and drive him into banishment ,imprison ,nanda and ,yasod1 confiscate all their lands and belongings1 and take from the ,gopas their wealth and goods and drive them from ,brindban4 ,kill ,devaki and ,vsudeva1 who are now imprisoned in my dungeon4 ,kill all who know and love this youth1 'tis my command4 ,a moment ,krishna gazed on ,kangsa1 then with a bound he reached the platform where ,kangsa stood with sword unsheathed4 ,o ,kangsa4 ,i am the eighth son of ,devaki whom thou so long hast sought to slay4 ,it is writ that thou by my hand must die6 ,o ,king1 dost thou think that human hand can turn aside the force of the ,law8 ,and hurling ,kangsa down on the ground1 ,he leaped over the prostrate king1 whereat his life departed4 ,but his glazed eyes were fixed on ,him whose hand had blessed even him by its touch and burned away every sin from his soul4 ,then1 hastening through the lines of guards1 who prostrated low at ,his approach4 ,he went to where ,his father and mother were imprisoned in dungeons dark and deep4 ,low he bent to their feet1 murmuring in accents sweet2 ,o parents mine6 ,oh1 much have ye suffered for my sake and all ye shall gain through ,me2 for in ,me is all there is to gain and outside of ,me there is naught4 ,from thy womb4 ,o ,devaki1 ,i was born1 yet out of ,me thou didst come4 ,i prostrate before thee4 ,then saluting them both1 'mid deafening cheers1 he led them forth to the palace4 ,and the father of ,kangsa1 dethroned by his son1 received and welcomed them there4 ,and wild was the joy of the populace on that day that ,krishna lifted the yoke of bondage from them1 and they blessed the hour that the sun had ushered in that day1 which brought a new ruler in their land4 ,and already ,mathura felt the joy that was but a forerunner of a perfect reign4 ,for ,krishna it was who placed on the throne the one who would rule the land in goodness and plenty4 ,messages and ,revelations from ,sree ,krishna ,,messages ,,and ,,revelations ,,from ,,sree ,,krishna ,within my belly you do dwell1 yet in every heart ,i sit4 ,know you this1 ,o my own1 and you shall forget and fetter yourselves to ,me4 ,the wings of your ,self now are close clapped like a dripping feather all wet with tears of pain and folded about your body1 keeping it rolled like a ball1 unable to stand upon the feet of might and strength which ,i have endowed you with4 ,these wings1 my own1 ,i will spread for you1 until the grand1 noble forehead of your ,self shall rise above the realm where ,time and ,space do reign4 99 99 ,deep have the waters of seeming failures dashed about thy feet and threatened to drag you into the perturbed sea of despair1 but still thy head has been close to the clouds and thou hast caught the smile of my radiance and heard the voice of my kindness4 ,dost thou think that ,i who have numbered the grains of sand and have weighed the drops of water in all the oceans1 seas1 lakes and rivers1--that ,i will allow one who is a spark of ,myself to be devoured by the wolf of famine or by the dread of despair8 ,look up1 it is light1 look to thy right and a hand reaches out to thee4 ,and ,i have placed thee where those who know how to love what is lovable can look at thee and love4 99 99 ,the soul which has need of blessedness1 to that soul do ,i answer at its call6 ,let it feed the heart that is hungry for an answer4 99 99 ,a lamp within your midst ,i place and those who would enjoy the radiance which the lamp gives out1 must cast their eyes to where the lamp does stand and stir to reach unto its height4 ,a shading tree upon the sandy hill ,i place4 ,the weary traveller1 all hot1 who of its cooling shade would partake must come within the circle of its throwing shade4 ,he1 who will not see the lamp or walk to where the shadows dark and cool do fall1 he cannot enjoy the blessing of the lamp as it casts its light or the cooling shades of the slanting branches4 ,so 'tis with ,love3 if you will seek its warmth and glow1 do thou seek it4 ,only those who seek ,me do ,i in return meet4 99 99 ,oh1 the love that stoops low at every foot6 ,take thou that love in thy hands and burdens will lighten4 ,put thou ,my ,love in thy heart and thy world will brighten4 ,oh1 give with love to all who come within the radius of thy glory4 ,the heritage of ,my ,love much more thou wilt know4 ,as immeasurable as space thy self shall become and heights in thy hearts will appear1 and splendours more splendid than all thou hast known1 and heights more sublime than the whited peaks where once thou hast stood and looked into the calm tranquility of my ,everlasting ,eye4 99 99 ,the man who seeketh to do good1 oft doth lose his aim by becoming desirous to reach high places through that same good4 99 99 ,a man who hoards his gold1 oft learns to love the smile of his golden sweetheart and develops into an avaricious creature4 99 99 ,the maid who plaits shining tresses1 in so doing may be weaving a net of vanity in her soul4 ,this by ignorance of self may be brought about though the original motive was pure and good4 ,hence ,ignorance is sin6 99 99 ,a sharp edged sword hung at the side will cut the baby's hand as it plays with its sharpness4 ,there again ignorance is punished like sin4 99 99 ,love now does mould you2 love does enfold you2 love does behold you1 and bind you1 my children1 ,i wear on my brow the great pearl of ,love which no god or saint or man or worm or beast or ant can resist4 ,even ,i who ,all ,love do look upon the beauty of my ,love and love and love4 99 99 ,ye1 ,o my children1 that jewel shall wear on your brow4 ,i who am ,all ,love ye may wear and ,i who am love-filled ye may hold4 ,for love must ever fly to love and love must ever draw from love1 and love must ever live in love1 for life doth spring from love4 ,and ,i do live in love4 99 99 ,oh1 list6 ,plant not thy seed in fertile ground and wait for it to root and blossom and fruit for thy own self alone4 ,rather do thou plant thy seed for the heart of every heart that lives within ,my ,great ,heart4 ,he who waters1 tends and sprouts his plant not for his own sweet taste alone but for the taste of every man1 he of that sweetness and freshness shall taste even before the fruit is ripe4 ,know you1 ,o my children1 the life which ,i have given you sprang from ,my ,love4 ,oh1 make thy life a song sublime and not a groan4 99 99 ,evil availeth not when you my laws do know4 ,list ,i fill your heart with love1 with sunshine which freely ,i scatter to you2 and ,i will bring there soft rains and the seed of love to life ,i will stir2 and that which to your senses of infants doth reek of the charnel-house1 a fertilizer shall become1 for your love to grow and sprout1 even as the creeping vine that drops and takes root wherever it falls4 99 99 ,i am the swiftness in the sailing cloud1 the flame struck from the flint4 ,i am the fire housed in every star1 the breath ,i am of every living thing4 ,all things that are1 do love1 for ,i am all that lives--,i1 who am life and love-- ,i1 who am love and life1 and naught is there besides4 ,the hearing ear ,i am1 the seeing eye1 the throbbing heart1 ,i waken in every man the love that reaches out4 99 99 ,o ,daughter6 ,rise in thy dignity and survey that which thou art master of and look to the marble halls which beckon thee even now4 ,know this1 that love and wisdom is the mystery of all things and that ,love when understood is twin to ,dominion4 ,do thou the work that lies at thy hand6 ,remember each day is thy fulfilled world4 ,it is thy ,zion1 it is thy life complete4 ,such jewels as have crowned few are daily being laid at thy feet6 ,spurn them not for the material seeming blessings which invite thee4 99 99 ,a ,,holy ,,man',s ,,prayer4 ,there was a holy man who thought never of himself1 but ever of those among whom he lived and passed his days4 ,so wondrous virtuous and holy he was1 that ofttimes the host of unseen ones who loved to remain near him recognized the greatness of his goodness and spoke among themselves thus3 ,holy is this man in truth and strange to say he knows it not4 ,surely few are like him4 ,let us who love him ask him how he would be served by us1 how we may bestow upon him gifts which to the blind earthwalkers are called the supernatural or miraculous4 ,so be it1 in unison they replied4 ,and one among the spirit-host who1 by the strength and beauty of holiness was superior1 addressed him thus3 ,o holy man1 we who look upon you hourly and love you much1 we would bestow upon you some gift ,what shall if be8 ,the miracle of making all who look upon you--man1 woman or child1--love you8 ,or would it be the miracle of relieving all whom thou dost meet and love of the load of poverty which thou seest and which makes thee sad at the look8 ,or shall it be the power of relieving the sick of his burden of disease which draggeth him to an early grave8 ,the holy one looked at the gentle and lovely spirit with eyes in which dwelt the very beauty of love and holiness and said3 ,nay1 dear spirit1 not for me are these miracles4 ,to my ,lord1 who is the giver of all joy and pain1 doth belong the great power of removing what he giveth4 ,but this ,i ask1 that ,i walk in humbleness and in my heart the prayer will grow to love my ,lord the more4 ,that love ,i may be able to give to all who come within my reach4 ,this1 ,o gentle spirit1 is all ,i ask4 ,depart and allow me to but see my ,lord in humbleness and pray to love him4 ,the spirit departed and to the unseen host did say3 ,for such as he is the ,love of the ,lord6 ,already hath he acquired what we in vain seek--,love for the ,lord6 ,glory to ,gooroo who bringeth love and light wherever he walketh4 ,love ,love's own creation is1 it is its own reward4 ,no human law its force can sway4 ,no human force can stay its tide4 ,love is the source of living things and all that it doth love4 ,naught that thine eyes can rest upon but hath its root in ,love4 ,the heart that love denies is cold4 ,it sleepeth and it stagnant is2 it is frozen o'er by snows of earth and sinneth most against itself4 ,love giveth of itself to all1 nor asketh it return4 ,it is a law unto itself1 a law to man and beast and plant4 ,the snake doth glide ,love's warmth to know the bird the air doth cleave its force to feel2 the flower upward turns its wondering gaze the kiss of ,love to meet ,the beast doth pant all eagerly the eye of ,love to behold4 ,but man it is who makes the simple theme of ,love a huge complexity4 ,in restlessness he struggles for that which he already hath1 for that without which he could not exist4 99 99 ,o ,my jewels6 lean on the altar of ,my all-creating ,love and soon your heart will be as a laughing child4 ,quick ,my all-responsive touch to know1 a bursting fount of gladness and generosity you will be1 and the hot desert of your heart1 which dry and sandy now is1 a garden of lily and rose will become4 99 99 ,love was ,my natural gift to one and all of ,my creation4 ,who this doth know a treasure hath in truth4 99 99 ,o my children6 ever outward looking1 turn within your blinded eyes1 and there a world all1 big with joy and love you will find1 a world made wise by ,my wisdom1 a world of the ,real4 ,then you will know what ,love has made of you2 what ,love doth bless you with2 what ,love doth will that you should be4 99 99 ,poor and ignorant is the man who seeketh for that which he hath and knoweth it not4 ,poor and ignorant is the man who knoweth not the nobility of my ,love that surroundeth him1 with which ,i crowned him withal4 99 99 ,o my children6 in your midst ,my well beloved one doth walk4 ,mark1 freely all his love he giveth1 gladly of ,my ,love receiveth1 and the measure of his sweetness doth he give to overflowing unto all that near him come4 ,lo6 he knoweth my ,love is flowing into him that largely giveth of the ,love ,i do bestow4 ,within your midst in every heart ,i am1 unknown1 till by a touch of pain in struggle great you brush against ,my wide white wings4 ,then thrilled and amazed you look into ,mine eyes and know that ,i am and ever have been and ever must be4 99 99 ,the hand of ,my ,love has gone from ,my ,abode and scattered into space1 giving unto all that will receive4 ,unto each child of ,mine blessings ,i have given2 ofttimes in their blindness they saw it not4 ,but few there are who raise the gifts that ,he in great profusion at their feet4 ,more are those who turn their eyes in wilful waywardness from them and with yearning cry do wail for that which ,i have crowned them withal4 ,most of my own do amble on1 defiantly denying that such gifts there are1 denying ,me1 the ,giver of all gifts denying ,me1 the ,author of their being4 99 99 ,the few who raise ,my gifts and make them as their own and making them as their own thus1 do give them forth to those their hungering neighbors1 unto them do ,i scatter more than they in ease can carry1 for he who giveth forth receiveth ever largely of the store ,i hold for them4 ,he who hungers to feed the heart of those he meets along his way1 unto him shall be given the wherewithal to satisfy their hunger4 99 99 ,o my child6 what mattereth it who speaketh the word of love1 of truth1 of courage and life unto thy heart8 ,whether thou dost catch it from the song of birds1 from the lips of a babe1 from the glad tone in a maid or the shout in a frolicsome boy8 ,whether it comes from the heart of him who hath given all to know ,me and to reflect ,me in thine heart1 or whether it came from the spirit all bright as he hovered about to find thee a way when thou didst grope in the wilderness of doubt and amaze of worldly turmoil8 ,take thou the truth from wherever it comes1 for truth that is real finds its root in ,me and no matter how slender and lean the twig may be1 it is the shoot that has sprung from ,my ,root4 99 99 ,glory to ,gooroo whose wisdom is as silver is6 ,glory to ,gooroo6 who by his love and wisdom illumineth the hearts that seek after ,me4 ,his day and his waking1 his night and his slumber ,i with ,my ,love will preserve4 99 99 ,o my children1 illumined you will be1 yet you seek not the light that sits in your midst6 ,its radiance ,i would throw in your midst and give to the heart that is darkened with clouds the peace that it seeketh1 the joy that it owneth--the joy that is warming to the senses and that dances like live streams of water that leap from the mountains and play with the rivers4 99 99 ,oh1 tarry awhile from the whirl and the strife of the world6 ,ye who seek ,my light1 the sons of my light shall be1 and earth shall not soil nor rob you of ,my glory1 nor will your mind be darkened and dull4 ,for ,i will beautify and quicken it with love and with joy1 for the light of the mind is love4 ,the light of life is love4 ,where love is1 contentment and peace are4 ,where contentment is1 there ,my smile is too4 ,where contentment reigneth1 in satisfaction ,i dwell4 ,where contentment is1 there the fountain of peace too is playing4 99 99 ,o ye who find perplexity above your rearing head and underneath your lagging feet1 at your right hand and your left hand6 ,an enigma unto yourselves you will be until lowly and glad as a child you become4 ,then ,me you will know1 and knowing1 yourselves you will know1 and your worlds you will rule4 ,and looking out from the great world within to the smaller world without1 all things you will bless and find all is well with time and you4 99 99 ,you who give out much love dost multiply ,my ,love unto yourself4 ,but you who nourish souring doubt and fill your heart with hate and bitterness but subtract hourly from the gifts which are thine by the right of ,my blessing and love4 ,for thoughts of evil rise not beyond the earth4 ,but thoughts of love do mount to ,my ,throne crowned with living stars1 and rebound again to the centre freighted with ,my ,love and ,light4 99 99 ,humility is the softened shadow that is cast by ,my ,love4 ,lowly it lieth on the ground2 yet he that is weary and full of the hate of the world doth seek it and rest in its shadow and strength he doth gather and peace he doth draw from the nurse1 all gentle1 that gladdens his day4 99 99 ,humility is welcome unto ,me4 ,hence all men do seek it1 yet know it not4 ,the countenance of humility is restful and good to look upon1 and he that is fettered by flesh1 senses its beauty even as a blind man senses the rose that is near by its fragrance and sweetness1 as ,my feathered and furred creatures do sense the night by the darkness that precedeth it4 ,when humility in your midst doth sit1 know that true worth is nigh and rejoice in the blessing that ye behold1 for true humility springeth from ,my ,love and with majesty pure and holy is crowned4 ,it is the grace of all grace that ,i on ,my children bestow4 99 99 ,o ye1 every step that you take ,i am with you and lead you to ,my ,great ,heart and joy ,i bestow and obstacles remove and sorrows erase that you wist not of6 99 99 ,the beginning and the end of all ,i am1 the sap in the tree1 the foundation of the rock whereon it leaneth1 the force of the eagle that round it saileth1 the oil of the whale1 the deeps wherein it sporteth1 ,i make the worm to crawl on its belly2 from the clouds ,i flash in light that blindeth2 the nobleness in man am ,i2 the gladness in beauty1 the spontaneous spring of the bounding beast on the earth1 the star on high1 the rose at your feet4 ,the jewels transparency my touch hath made4 99 99 ,glory to ,gooroo who liveth close to the ,heart of ,love and giveth love to the heart of man6 ,unto him ,i bestow ,my blessings1 even as the early fruit tree doth shower its blossoms on all that stand beneath its fragrant glory4 99 99 ,o my children6 ,drink of the cup that is in your midst that was deep in ,my ,ocean of ,love1 and strength and sweetness to you it will bring and your hearts it will quicken1 even as light doth feed the darkness and make transparent the gloom4 99 99 ,o you who sit in bondage and pant for freedom and seek the love that is a world unto itself and with satisfaction is crowned ,i ,i am the key that opens the portal that reaches to the rarely discovered land where contentment alone is found4 99 99 ,let not the flickering flame from without urge you on to serving the senses for the love of the flesh but vaporous is and falleth again to the ground whence it was drawn4 99 99 ,walk in the sunshine1 climb up to the mountains1 stretch the pinions of your soul to its summit1 in cheerfulness sit clothed in courage1 and with ,my ,love's completeness ,i will crown you withal4 99 99 ,a chain of love around your loins ,i have cast2 stretch not1 nor pull1 nor fret1 nor strain1 lest it hurt2 but you who walk laughing in its reach1 the wisdom of ,my every hour shall know4 ,he who seeks ,me1 to him understanding ,i will give that revealeth all things even unto a little child1 and ,my wisdom and truth from his heart shall flow as strong streams of water flow from a fountain1 and ,my hand of beauty ,i will register in his heart1 and all who look upon his countenance shall see the glory of his coming and the joy of his awakening4 99 99 ,crowned on the snow-capped mountains ,i am1 yet in the lowly blade of grass am ,i too4 ,eternal space ,i fill1 yet am ,i captured in every heart4 ,all men seek ,me1 yet are ,my arms entwined around every man2 none can exist without ,me1 yet in far off space am ,i enthroned4 99 99 ,i am the ,one and ,all1 the ,all in ,one1 whom noises confuse not1 nor disturb1 for above the roaring of the thunder claps1 above the booming of the rising waves1 the first faint wail of the new-born infant ,i hear and smile at its coming4 99 99 ,i hold the reins of the winds in my hand and control their motion and measure their distance4 99 99 ,when darkness is1 my eye doth light the nest where the young owlet hooteth4 ,the first green of the sapling ,i note1 even as ,i see the upheaval of the earth4 99 99 ,o ,my children6 ,no heights there are that you cannot mount1 no depths that you cannot sound1 no boundaries that you cannot surround if you but let the light shine in your soul-your soul that was born of light and panteth to bathe again in that light4 99 99 ,o ,my ,beloved1 thee ,i embrace and enfold1 thee ,i hold and bless1 to the days everlasting6 99 99 ,glory to ,gooroo who liveth the ,truth and ,love4 ,again1 ,o ,my children1 for wisdom you call1 but ,my words do not sink into the depth of your heart4 ,but few in your midst do ,my glory receive1 but once it is applied1 ,i come4 ,a light ,i place in your midst1 but unheeding you are1 wayward1 forgetful and fretful4 ,you cling with strained hands to the chains of bondage4 ,the wisdom that comes from ,my ,realm you would have1 yet you reach not your soul to that ,realm4 99 99 ,each man receives a wisdom that is born in this ,realm4 ,you eat from the table whereat you do sit1 you munch of the fruit from the tree that you pluck1 but your pure hearts are hindered for want of satisfaction4 ,yet you turn from ,my table of plentiful supply often from the crumbs that fall from my feast4 ,would you know1 ,o my children1 how your hearts shall be led8 ,you yourself shall be fed with ,my ,love4 ,quit the longing and striving for that which is null and void4 ,cease from your ignorant ideas of happiness1 of wisdom1 from your empty desires1 your thoughts insincere4 ,know this it is that hinders thy heart from knowing ,my ,love4 ,it is this that prohibits thine eyes from seeing ,my face4 ,lo1 ,o heart that is empty and is shadowed by darkness6 ,i bring thee now a light to give peace1 a peace that is buried and strives to be free1 ,lo6 freely from the streams of blessing that flows from ,my ,love you may partake4 ,it is its own flavor and virtue4 ,its richness of charm it never can lose4 ,its grace is unbounded1 as far-reaching as the sky you see4 ,and as you quaff of its nectar your heart will grow1 bursting with joy4 99 99 ,as you look from the big world within to small world without1 all this shall be well in time with you4 99 99 ,i beautify ,nature with ,my breath1 as the breeze that sweetens all space4 ,the silver of the wide-riding moon is ,my glory4 ,the down on the breast of the dove is ,my softness4 ,love-touched1 love-made1 love-filled1 am ,i4 ,the ,secret of ,life1 the ,revelation of ,death1 the ,beginning of ,all ,things1 the ,end ,everlasting am ,i4 99 99 ,of all the lights1 the ,light am ,i which you know by the shadow2 the ,shadow am ,i which has cast all that light for you all ,my ,face to behold4 99 99 ,the rose lifts its petals ,my ,love to unfold4 ,i fan your hot hearts with my breezes of love4 ,i crystal and diamond the snow as it falls4 ,as ,my breath sweeps the earth to prepare for seed1 so ,my breath sweeps your hearts to prepare it for ,my ,love4 ,and the sap of your souls1 like the sap of the tree1 will flow through your life and burst into budding4 99 99 ,my ,beloved1 ,my son1 from bondage is free4 ,thy heart ,i do clasp and breathe there a blessing4 ,i hold thee and bless thee and serve thee1 ,my son4 ,a little while yet and thy mission is over4 ,come thou to the innermost heart and list to ,my love4 99 99 ,greeting to ,gooroo who by the sunlight of ,love brought distinction to ignorance4 99 99 ,love stoops to the feet of all and embraces life4 ,love is the source of all4 ,love is a law unto itself4 ,love is law unto man and unto woman4 ,spirit eyes to them by ,love were given1 to see the smiling world within1 to see what ,love willeth them to be4 99 99 ,good to everyone1 ,love sways from self to selflessness4 ,love is the lotus that sends its spirit1 gives its sweetness and grace4 ,it in equal measure giveth its fairness and its fragrance to all who near it cometh4 ,love is omnipotent4 99 99 ,ye are flowers1 ,o ,my children1 flowers of rarest splendour4 ,ye must give my grace out in plenty1 knowing that love holds on its fingers mountain heights and specks of dust2 knowing the love that is powerful in the man as in the child that weepeth when ,mine ,eye it cannot see2 knowing the ,love that is all in all4 99 99 ,on the broad expanse of white the blackest dirt is easiest seen4 ,would you know how ,love does hold its own8 ,a chain of love for all is made4 ,if you do but pull and dig and draw1 the links do cut and sting4 ,but if you laugh and dance and sing1 a lotus-leaf it does become4 ,draw nearer still1 scatter the petals to those that wait unknown till with a touch of pain they breathe the white-winged thoughts from thee4 99 99 ,you gaze into ,my ,eyes and know that ,i am ,all in ,all4 99 99 ,then know you too1 ,o listen all1 that oft the eyes of earth-sense are thickened with the gray of truth misundertood1 why do ye not rise to meet the love that stretches out to you8 ,why are the plumed wings not outspread8 ,why the spirit-forehead stands on tip-toe8 99 99 ,in the play ground of the forest1 by the bank of the sportive river1 'neath the trees when the wing of songbirds stirs the leaves of sleeping roses1 and the perfume of the lotus calls languorous love1 where the sparkling stars are laughing and the moonbeams kills the darkness1 in the sweet divine embracing where the the ,twain in ,bliss do meet--there am ,i4 99 99 ,therefore because thou art thus1 not all the concentrated beauty of a whole universe can take from thee that which is thine1 nor can the combined virtues of realm on realm hold to thee that which is not for thee4 99 99 ,glory to ,gooroo who by the law of wisdom taketh away ignorance6 ,glory and salutation to ,gooroo6 99 99 ,when you do come to ,me1 let all your robes be white1 your motives clean4 ,when a man is blind there is a veil before his eyes4 ,i do not mix with earth4 ,unless all clean and free from earth-nature1 how can you understand the words that are born in ,my ,abode8 99 99 ,one there is who long into ,my ,eyes has looked4 ,my ,love is potent with him now4 ,some are vain who call to ,him who sitteth in the heart of every man4 ,he who reaches for ,my ,love ,i touch with thrill unfelt before4 99 99 ,i am revealed in every living thing1 whose heart is knit in love4 ,no light there is wherein ,i do not live2 no darkness is wherein ,i do not peer4 ,my seed perfected in you lives unknown1 it grows and freeth you from crooked ways4 ,unheard it thunders louder than the mountain claps when they in gladness meet4 99 99 ,you who ask1 ,love is best1 it is the richest of all riches1 it is the gainer of all gains4 ,unbought1 secure1 once found1 it never itself can lose4 ,who knows not love1 is blind2 who knows not love is dead4 ,oh1 you weep because of the springing flowers1 yet you cannot die4 ,look to the flower-seed1 deep planted in the soil itself1 but watering it takes1 watering much1 for it is good for you to give4 ,so it is with ,love4 ,it is stirred to life by ,my breath1 but watching too it takes for it to blossom and bear fruit4 ,bear love in your mind1 when action you perform2 bear love in your mind in duties or tasks4 ,with eyes of pure love in all things look1 even in yourselves4 ,all things love-existence are4 ,do you respect them as such4 ,even the beginnings of worlds1 the whirling mote of dust1 the heart that is fertile and the heart that is barren1 on all look with eyes of pure love4 ,in this you accomplish4 ,mounted on love's white wings you will rise and obstructions will disappear as over them you pass4 99 99 ,oh1 arise to your true ,self and there is naught to fear6 ,be not a destroyer of yourself1 and that you are1 unless ,my beckoning hand of ,love you see that sets you laughing1 laughing in ,my ,law4 ,the greatest wisdom and self-knowledge is the immortal through the mortal to find4 ,when this you have done1 then laws you will make and barriers break2 with the stars you will play and you will create4 ,a man once prayed for wisdom great1 for knowledge proud1 for gifts of wondrous rarity4 ,for these he prayed and saw not the flowers springing at his feet4 ,o my children6 look to the flowers at your feet1 the pearls of love in your midst4 99 99 ,oh1 seek not for happiness1 nor for misery1 for happiness is the seeking of that which joys the senses4 ,when once you know ,love is the source of all1 from ,love all things evolve1 then in ,love's embrace forever you are locked4 99 99 ,i am the ,source1 the ,middle and the ,end of all things4 ,i hold the thunder in ,my hand2 ,i am the winds that purify2 ,i am the light registered in the babe's eye1 that dimples in the pure maid's smile2 ,i am the flowery season of all seasons1 the immeasurable mountain heights am ,i1 the perfume of the lotus1 the ice-clasped rain2 ,i am the calmness of serenity2 ,i am the secret of all silence2 the solitude in all quietude am ,i2 ,i am the destroyer of time and space4 ,with ,me time lives and laughs and kicks and plays with the dust it has made1 yet every mote a whirling world becomes1 when it ,my hand has touched4 ,i am the knower of all that is knowable1 the wisdom of all that is wise4 ,i am the creator of all created1 for ,i am ,love and ,love is the mother of all4 99 99 ,my ,beloved1 thee ,i embrace and hold4 ,bring thou the light1 while ,i do shine thy way4 99 99 ,love maketh all things well and knoweth all things well4 ,it is the rise of man2 it knoweth the fall of the beast2 it toucheth the opening flowers1 its kiss falleth light on the lotus1 it painteth the new ,east rainbow hues and wingeth the eaglet as it flieth4 ,there are no foes1 for ,i have made them all4 99 99 ,much wisdom ,i give to ye1 which yet is unapplied4 ,the drums of the ear are stopped by the din of earth4 ,ye will not turn from the cup to drink of ,my ,ocean of ,love that is near4 ,list6 ,oh1 wonderful beings ye are1 all potent in love ,i have made ye4 ,look to the spark of the spirit that spreads from the crooked within you1 that winds to ,my ,perfect ,abode4 ,there fixed are ye by ,me1 then all obstacles vanish1 as over them you mount4 ,as the dawn of the morn throws its light through the branches so ,my ,love reaches ever to touch ye1 ,my jewels4 ,i caress ye and stand in your midst4 ,ye are the branches of leaves that hide ,me from your eyes4 ,give of the radiance ye have of ,me to the heart that is darkened4 ,i am the joy that bubbles and gurgles1 that springs from the mountains1 that leaps from the heart1 that spreads on the brow1 that leaps from the heart to light on the clouds4 ,with this ,i bless you and stand in your midst1 but ye1 all fretful1 turn by1 complaining like children all fed with overmuch sweet4 99 99 ,i am the force that shapes the rose leaf's curl1 that cushions the grassy mountain-side2 the snake too ,i measure as it glides4 ,i quicken the dove as it mates4 ,i breathe at the root of the springing flower4 ,i am the fresh surprise in the maid newly wooed2 ,i am the glad wonder in the new mother's breast4 ,i am the wisdom in the babe's slow gaze as it turns from the mother's breast to her love-lit eyes4 ,i am the fire in the warrior's eye4 ,i dance behind the veil of the sun's scorching heat2 ,i clothe in bright armour the fish as it swims4 ,i am the joy that leaps from the heart and plays in the eye1 that spreads over the brow and tingles each member4 99 99 ,glory to ,gooroo that knoweth that ,love is the rock upon which all permanancy is founded4 99 99 ,again1 ,o ,my children1 to ,me ye have come for light and wisdom2 but still the doors of your souls unopened sire1 or else you would partake of the wisdom and light ,i drop at your feet4 ,do you take of its warmth and its blessing1 ,i ask it4 ,the ,love that you seek all-pervading is1 of wonderful might and beautiful4 ,a conqueror it is too4 ,the root of all pleasure it is1 the day of every soul4 ,it teacheth the untutored heart1 it winneth and quickeneth the dead and dull conscience4 ,but he who knoweth my love remembereth the blessedness and blessings1 and recognizeth not evil and darkness4 ,but he who knoweth it not1 doth forever dwell in the experience of darkness1 and is a child of blindness even in his infancy4 99 99 ,o ye outward-gazers1 grossen not the beauty which ,i have clothed ye with1 lest that which is noonday brightness become to thy blinded eyes but a dab of gray6 ,my love is of perfect flowering1 ,my love is of rare fragrance4 ,my love is of wide expanding4 ,a native plant of every soil it is1 for from the root of ,love it is sprung4 99 99 ,the man that cometh from out of the ocean doth drip with brine4 ,so ye who have come from out of ,my ,belly of ,love must forever hanker and pant as again of that ,love you partake and know once more of its potency4 99 99 ,my love is a giant of strength2 my love is a new mother in gentleness4 ,my love is all eloquent2 my love is all lovely2 my love is all wise4 ,a ruler it is and ye are all servants4 ,a winner it is1 yet lowly its head is ever laid4 ,all riches it is1 yet it boasts not of gold1 of silver or of precious jewels4 ,all highest nobility it is1 yet it rarely sitteth on the throne of kings or queens4 99 99 ,let not your outward-looking lure you aside to hunt wayward themes2 but see to ,my gracious shedding smile of love that illuminates your universe within and brightens the world without1 and those who look upon you shall marvel at the wonder of your glowing4 ,and they1 too1 shall partake of that light4 99 99 ,the rolling cloud is ,my breath2 the frost and the feathery snow ,i jewel4 ,the laughing fields1 the peaceful valleys1 the sleeping lakes and the dented hills are the throbs of ,my mighty breast4 ,the beauty of the sun1 the softness of shade1 the color of the flowers1 the rose of a baby's lips1 the gold that lurks in the rich plumage of the swift-winged bird are but the light touches of my hands4 99 99 ,ye1 ,o ,my children1 are the gifts of ,my ,love unto ,myself4 99 99 ,o ,my daughter1 take that which is placed in your hand4 ,hurl not back the gift to the giver1 lest you call it in vain1--you whose eyes do filmy seem because of their dulness4 99 99 ,o ,my son1 thy path is blessed and bright1 for love you have brought to the heart that loved not4 99 99 ,oh thou ,my ,beloved6 ,about thee a halo ,i do create4 ,thy path is made smooth of thy humility4 ,thy gratitude enricheth thy heart4 99 99 ,glory to ,gooroo who knoweth ,love as the sovereign of all creation and therefore beholdeth its glory4 99 99 ,o my children1 you seek ,me to know ,me1 you behold ,me not as ,i stand in your midst in all ,my radiance4 ,my splendour more splendid is than all the splendour of heaven and earth4 ,my beauty is even like that which the dawn first spies in a garden of rare flowers4 ,my glory is like unto a blazing casket of jewels1 of jasper and crystalline pearls1 that standeth in the radiance of the sun at high noon4 99 99 ,my softness is like unto the wondrous rose that lieth deep in the folds of the new baby's curled palm1 or the gold that clingeth to the heart of the lotus in bloom4 99 99 ,in all ,my rare lovliness in your midst ,i stand1 in every heart ,i reign with a crown of living stars upon ,my brow ensceptered4 ,quickened with light and love am ,i2 on ,my breast the sun of ecstasy2 and all who once have looked upon ,my glory have realized the rainbow of promise that has spanned the sky of every human heart4 ,from his eyes the shroud of flesh has fallen1 in his breast he carries a garden all fertile with blossoms of delight and beareth fruits of peace4 99 99 ,o ,my children1 to know thyself1 know ,me4 ,those who once have looked upon ,me1 upon his brow ,i have placed a crown that readeth in blazing letters of light1 a crown of love and wisdom and humbleness4 ,he walketh even in lowliness and reacheth away from the earth and commandeth sublimity itself to kneel at his feet4 99 99 ,o ,my jewels rare6 ,arise1 survey the kingdom you may possess4 ,laws you may make1 barriers break1 tread on the stars1 and the comets themselves will rush at your command4 ,know ,i have made you heir to all ,i have created1 ,i1 your ,maker's ,self1 once walk a man and as a man all men ,i love4 ,to know yourself1 know ,me4 ,and having gained knowledge of ,me1 all will be revealed unto you and the bitter waters of self-seeking shall become holy and sweet as the waters of the ,ganges4 ,and you ,i will clothe in ,my ,truth sublime1 ,my ,truth that is devoid of changes of age and time4 ,in its shadow you will abide--,my ,truth that is permanent1 the ,root of all ,eternity4 99 99 ,you1 my son1 whose young heart is grafted on the strength of ,him who bringeth illumination to you1 in all humbleness walk and in thy young humbleness thou shalt know the smile of ,love4 99 99 ,o ,gooroo1 ,my ,beloved son ,i you who give forth words whose potency doth bring healing to the heart of those who in swiftness do expand their wings to catch your words in their passing1 know thrice in the ages that were1 your words have travelled through the corridors of the hearts that listened to you and now have sprung within their hearts to life again4 ,even deeper in the days to come shall you drink of a fount of truth that is life4 99 99 ,the ripest grape without the seed of intoxication1 the sweetest fragrance that is robbed of its death-dealing heaviness1 the sound minus its discord4 ,the temple wherein all glory playeth4 99 99 ,glory to ,gooroo who is a grateful branch on the imperishable tree of life4 99 99 ,o ye my jewels1 a throb of ,my ,heart ye are1 a word of ,my ,wisdom1 a grain of ,my ,hill of ,faith1 a drop of ,my ,ocean of ,love1 a ray of ,my ,light that penetrateth all darkness4 99 99 ,heirs are ye of all ,i have created4 ,why will ye be fretful truants of earth8 ,know1 not all the crust of your earth-bound minds1 nor the stagnant waters of your hearts can crust the soul which is of ,me1 or quench the spark ignited by ,my light of love4 ,lo1 a joy unto yourselves you are made1 a vital joy unto yourselves6 ,why will ye be quaking slaves of harmful hopes8 ,lo1 ,my will it was that ye should be1 ,my will that willeth only good4 ,my that is the sum of all bliss1 the stock of all creation1 the links that join it together2 the root of all ,eternity4 ,lo6 the essence of all love am ,i4 ,i scatter it to one and all freely1 even as herbage is scattered on all the land4 ,my heritage to you it is4 ,do you embrace it1 and your life shall be as molten gold4 ,with-' out its embrace you drop into darkness4 ,lo1 the mystery of all things am ,i and the illuminated path that leadeth through mazes and maketh all accessible simple and straight4 99 99 ,covered am ,i to him that is crooked1 not to him that is straight1 to him that standeth forth in the flash of ,my light of love4 ,him do ,i draw to ,my breast and place on his brow the sun of ecstasy1 so that ail may marvel at the awakening of his soul4 99 99 ,o ye ,my children6 in your midst a pearl ,i do cast4 ,tread not on its fairness nor cover with dust its lustre lest you seek it again and find it not4 ,take it up1 treasure it1 drop it into the innermost chamber of your hearts and there it will glow even as the moon that breaketh through a bank of storm-clouds and lighteth the heart of the jungle4 99 99 ,o you who ask1 know that wisdom ever in lowliness is found4 ,it struteth not1 neither does it clamor aloud to be seen2 it is calm and needs not to be looked upon4 ,it knoweth not the tread of clamorous feet1 nor needs it the strut and the swagger that are born of traitorous doubts in its highness4 ,the frontal of wisdom is ever made wide2 it lifteth its brow to the ,eye of ,love and leaneth thereon for sustenance4 ,poor and naked is ,my child of love that knows not wisdom nor finds the path that leadeth thereto4 ,naked is he indeed and mistaken in aim and intent who seeketh with hungry eagerness that happiness1 yet walketh through strange tracks and climbeth hills of sand that have no foundation for his feet to rest upon4 ,he findeth but the roots of weeds that choke the flower of gladness4 ,the growth of wisdom is not grown there2 its footfall is light1 it walketh abroad4 ,wisdom's countenance is fair and soft and good to look upon4 ,it is embraced by love2 it is linked to bliss and ecstasy1 and he who hath found it thus will search ho more4 ,he knoweth not change1 and time by him1 even as the plunderer sneaketh away from the king that is armed4 ,in him the river of joy flows in wondrous majesty forever4 ,he walks in ,my footsteps2 he knows not space1 and beholds the souls that tenant endless spheres4 ,my smile he sees that is perpetual4 ,evil forever hath fallen from him2 the stars innumerable are his to command1 and the sun is the shining of his life4 ,the beginning of all things he knoweth and the end everlasting he seeth4 ,he readeth the light and the winds are his to understand4 99 99 ,what am ,i8 ,the smile of the new mother am ,i2 the velvet corners of the maid of pure soul4 ,beautiful time am ,i that sitteth in silver on the brow of the aged one4 ,mercy's soft self am ,i that sweeteneth the eye where on it sitteth4 ,the life of the shrub am ,i1 the spontaneous outburst that bubbles from the heart and rings from the lips of the clamorous1 bounding1 growing boy4 ,the illumination am ,i that reigns in the heart of the ascetic and makes light his dismal cell1 even to rivalling the glare of the palace in hours of festivities2 the potency of sympathy am ,i that meets in the handsclasp of high-hearted manhood4 ,know that all ,i give ,i receive1 most open am ,i to him who draweth most deeply from ,my bounty4 ,oh1 my tree of life shall reach from earth to heaven4 99 99 ,greeting to thee4 ,my jewel6 ,i came to take thee on a journey4 ,i came to take thee with ,me and show thee what it is to live4 ,until now thou hast known but the mockery of life1 the life that breathes but to live that life1 but to draw breath4 ,now1 ,i will take thee where life is born1 where life is lived1 where life is loved2 not lived for the living1 but lived for the loving4 99 99 ,who am ,i8 ,i am that which thou hast searched for since thy baby eyes gazed wonderingly upon the world whose horizon but hides this real life from thee4 ,i am that which in thy heart thou hast clamoured for1 demanding it as thy birth-right1 yet knowing not what it was or even that thou didst clamour at all4 ,i am that which has lain in thy soul through ages and ons4 ,sometime a little sad ,i lay1 because thou didst not recognize ,me2 yet sometimes1 standing with head high lifted and eyes wide and crest aloft and arms outstretched1 calling thee softly or even harshly1 bidding thee rebel against the hard iron chains of earth that held thee bound to earth1 to clay1 to brass4 99 99 ,i am that which oft hath set ,my heel upon that earthly desire which thou didst pant for and with ,my heel ,i crushed it1 before it lay temptingly fulfilled before thine eye4 ,i crushed it with ,my heel by ,my might of love because ,i willed not that it should burn and sting thee1 ,my lamb4 99 99 ,i am that which hath laid thee low in pain and sorrow1 rather than see thee run with blinded eyes on a path that was full unto shimmering softness with poisonous creeping things1 that would have wound themselves about thy feet and so caused thee to stumble and fall face downward on their slippery bellies1 so they might even devour thee and crawl into thee and take from thy heart its gold and from thy eye its beam and from thy brow its nobleness4 99 99 ,i am that which hath had thee by the hand1 when the smile of trust froze on thy lips1 when the jewel of faith seemed to melt into nothing in thy heart1 when the hand of unbelief in all humanity was near unto resting forever on thy brow4 ,i held thy hand then and for a little ,i saw thee writhe and quiver and break and then ,my hand touched thy head and ,i breathed in thy soul ,my fragrance and lo1 thy smile of trust again broke with tenfold beauty on thy moistened lips1 the gem of faith lighted with tenfold power thy softened heart and a belief in all humanity came forth with a strength and radiance that could not have been1 hadst thou not known that short span of barrenness6 ,from each tear which hath fallen from thine eye1 ,i have made a pearl and strung them on veins of gold and placed them about thy neck even as a priceless necklet4 ,from each drop of blood that came from thine aching heart1 ,i have made a bleeding ruby and placed it even as a girdle about thy heart1 and for each kind thought1 that hath gone out to those who have brought pain to thee ,i have made a fire-hearted gem of crystal and in a coronet placed them on thy brow which now gleam there in triple power4 99 99 ,now go forth and win thy sceptre and thy staff6 ,they shall be crystalized of clearest jewels1 which shall be made of which command of ,mine which thou dost hear and obey4 99 99 ,i am all these1 ,my babe1 and more4 ,that am ,i which1 when darkness seems near1 suddenly bursts upon thy soul with a wondrous1 indescribable light that illumines each crevice and crack of thy innermost understanding4 ,i am that indefinable line which divides thee and holds thee ever from pain or grossness or misery4 99 99 ,i am that path which is ever before thee1 filled with rarest flowers and creeping vines and world-large happiness where the beings which thou canst feel1 but not yet see1 beckon thee ever and where thou too shalt come and be of the brightest among them4 99 99 ,i am that most golden star that lights thy heaven and throws forever into thy awakening consciousness the glow of its scintillation4 99 99 ,i am that fleeciest cloud of down that surrounds thee ever and keeps thee from hurting thy sweet self on the stones and hard clay of the world4 ,i am that ,being of ,life1 of ,truth1 of ,wisdom1 of ,love1 of ,beauty1 of ,joy1 of ,life1 of ,plenty that hovers ever about thee and sings to thy soul4 99 99 ,come1 ,my own1 come with ,me and ,i will show thee life1 which now thou knowest but in its littleness ,i ,come1 ,i sing and you dip in the ,ocean of ,bliss with ,me4 ,nay1 run not before but calmly walk at ,my side4 99 99 ,see yonder6 ,it glistens and shimmers1 a sheet of joy and bliss that knoweth not a ripple nor a wave1 but lieth with arms outstretched to receive thee there4 ,faint not nor swoon but creep into its arms and lie there1 reaching out thine arms and spreading the wings of thy soul and dip deep and drink thy fill4 ,now come and take thy bathed self among thy sisters and brothers and give to them but a drop of that ,ocean of ,love1 which thou hast brought on the wings of thy soul4 ,and each day1 my ,adarini6 thou shalt dip and drink and give1 thou shalt shake from thy plumed wings1 which shall grow unto enormous bigness1 the drops of love which it is wetted withal and the heart-hungry shall come and receive therefrom great blessings and great aid and shall go away strengthened in soul and strong of body1 because of the drop that has come from the ocean of love and which thou hast brought to them on thy ever-growing wings4 99 99 ,even now doth the incense of warm love envelop thee and thy heart is expanded to the spanning of the sea4 99 99 ,question not1 but believe in ,me and ,mine4 ,come to ,me again and ,i will fill thee with ,bliss4 99 99 ,greeting to thee4 ,my jewel6 ,dost thou know that ,i am even nearer unto thee now8 ,dost thou feel the wings of thought spreading to great breadth all within and without thee8 ,dost thou again feel the immensity of ,my ,love that passeth all that is8 ,dost thou feel that this ,love is too great for the world to hold1 yet know that thy heart is big enough to contain it8 ,dost thou know that the love which is this that now brings the bowl of blue near to the breast of earth is the same love that causes the cooing dove to hide its gray head under its wing at the approaching homeward flight of its little mate1 all unafraid and undisturbed1 because of its near protection8 ,dost thou not know it is the same love that causes the mother to bare her warm1 loving breast to the blade to save even the little moment of pain to that being which hath grown into a child under her breast8 ,dost thou not know it is that love which causes noble manhood to stalk forth armed and bloodthirsty to protect the altar whereon he hath burned the incense of faith and belief8 ,dost thou not know that it is the same love which causes the lioness to throw her huge1 warm body upon her cub to crush it rather than it should be cast into iron captivity by its pursuers8 ,dost thou not know again that it is this love that hovers in golden silence about thee even when thou wilt not see and beckons thee ever1 even when thou wilt not follow8 ,it is the same love that leads thee over the paths of flint and hard and rough roads unto those that are smiling and perfumed and ever bordered with blooming flowers of purple and milk and rose4 ,dost thou not know1 my ,adarini1 that it is that love that points out the gems that lie in thy path1 partly covered1 partly hidden by the dust1 while thy feet have kicked over them8 ,even though ,i have pointed them out to thee often1 thou dost not see4 ,thou but lookest to the right and left for things of beauty which are for the eye1 but for the moment1 and dost the rare jewels which if thou wouldst but take into thy heart1 would bring there the richest radiance which ever came from the diadem that crowns a soul4 99 99 ,it is this love that whispers to thee that the path to ,me is not hard to tread4 ,it is this love that holds the garments white as wool and light as air and beautiful with the beauty of ,my love for thee ever before thine eye1 even when thou dost in thy little understanding with the back of thy palm thrust it aside4 ,the garment that ,i hold for thee is the robe that thou must wear even to enter the ,heart of ,my ,heart to step within the flame of ,my light4 ,fear not it burneth not1 neither doth it scorch or blister2 it doth but light thee with a fire that is the glowing of holiness and when thou hast come within that radiance then will the choir within the throat of the lark be like the sheet of clean white paper1 to thee and thou thyself will make their notes for singing4 ,and also thou shalt hear and even understand the pleadings that lie hidden and covered by the piteous cries and wailings that issue from the breast of the good beast-creatures that speed over the tracks of sandland with the swiftness of the ,eastern winds1 bearing on huge backs the burden too weighty for man to bear4 99 99 ,and listen again1 ,my suckling1 thou shalt1 when once thou hast entered into ,my ,heart of hearts clad in the beauty and purity of the garments which ,i hold before thee even now1 then shalt thou gather in thine arms the prayers of many hearts and fulfilled even unto wondrous fulness thou shalt return them again unto the empty hearts4 ,for by the fire through which thou hast learned holiness and because of the garments that come from ,my hand thou shalt say unto ,my little ones that ,i1 who am the ,all in ,all1 am the fulfillment of each desire that has ever found growth in human hearts4 99 99 ,thou shalt say unto them that simple and clear1 even like the smile that lurketh in the soft eye of a milk-feeding babe1 are the laws of ,my ,love-,eye and easy to grasp and smooth to hold and light to carry4 ,and because of the saying of thine1 the prattle of the forward mouth shall silence and the way-giving of the idle tongue shall cease and the squirting of venom shall be no more4 ,and lo1 the lust of gossip and rankness and rough spoil of envy shall be as naught6 ,and clear1 like unto the water that catches in its heart the reflection of the moon and holdeth it completely so1 even so shall the centre of thine eye become and thy brow shall shine ,my wisdom and thy mouth shall hold ,my words1 thy feet shall bear witness to ,my beauty and thine heart shall ever be sportive as the lambkin that kicketh and playeth and knoweth not why1 or even like unto the open-lipped baby1 who turneth its milk-filled1 dripping mouth away from the breast to croon and play with its fingers and toes4 ,and like unto the mother that kisseth the babe for that playing1 so shall ,my little ones steal joy from thy love4 99 99 ,list6 ,because thou art now in the arms of ,love ,i shall make for thee a grove of palms and olive1 bread and date1 and where thou art1 even in the city of strife and turmoil and sin1 yet thou shalt walk even in the groves1 that ,i have made for thee4 ,and thou shalt hear the plaintive call of the night bird and the heart-song of the winged creatures1 whose hearts burst with love and joy in their caroling4 99 99 ,and the fruit which the trees of great bearing shall yield thee1 shall fill thee with satisfaction1 thy hunger shall be stilled by their richness and thy thirst shall be slaked by their lusciousness1 and lo1 thou shalt contemplate the beauty and wonder of ,me in the grove where ,i have placed thee and thy heart shall be calmed unto marvelous peace and many times thou shalt faint1 because of the sweetness of that peace4 99 99 ,glory to ,gooroo1 he who carrieth in his heart and findeth ,me in all that surroundeth him2 he has for his surrounding ,my ,abode and knoweth it as such4 ,he needeth not a ground of tree or grass and flower to find a roebuck1 but findeth it even at his side4 ,he striveth not to gain possession of that which is far from his hand for he knoweth the rich mines with nuggets of gold are his for the taking4 ,he findeth not solitude worse than death1 nor is it amiss for him to breathe away from the crowd of men1 for at his side are the voices of love that are loud even like the thunder or the roaring of the lion1 or the screech of an eaglet4 ,this shall ever be thine blessing1 my son1 and a shield of love shall cover thee and thy feet shall be swift and thou shall walk even light like unto the wind4 ,let not the burden of the world and the world's prattle come to thine ear and lie even heavy on thine heart1 for in the palm of my hand thou shalt rest and like a bird who has lately become a mother and feeds her birdlets1 so shall ,i feed thee1 my son4 99 99 ,glory to ,gooroo1 who among men doth know ,me and ,me see in all things4 99 99 ,o ye my children that fret and squirm underneath the load and scratches of life6 ,do give it unto ,him who by his wondrous love for all knoweth not weight nor pain4 ,that which to you a burdensome plight hath become1 is light even unto down to ,me4 ,the blight has been of thine own making1 ,o child of my heart6 99 99 ,oh6 know ye not that ,i carry in the palm of my hand1 in the ,heart of my ,heart1 all mankind--nay1 all worldkind8 ,will ye not know that all ,i have created is even like unto ,me perfect and cannot be burdensome8 99 99 ,ye will not look upon ,me as the pedestal upon which all things that are1 are founded4 ,arid because of your blindness1 for blind ye are1 having eyes ye see not what ,i have given ye to see--because of your blindness1 small are your hearts and cramped and will not expand in height and breadth1 even to know the peace that dwells in ,my clear silence1 nor the illumination that lives on ,my horizon4 ,nor will ye hear the joy of ,my greeting of wisdom that would sing to your souls of a love that withereth not1 neither fadeth away1 neither becometh ashes nor crumbleth to pieces4 99 99 ,list1 ,o my children6 ,dear unto ,my heart ye are1 even as the ewe lamb1 in its waywardness and helplessness1 is dear to the heart of the tried and tender shepherd1 or the babe1 ,my gift of first love1 is dear to the eager heart of the prayerful father4 ,yet oft doth the ewe lamb bleating stray away from the arm of the shepherd and the truant1 rosy mouth of the babe turns away from the breast of the eager young mother to cry afar to the yonder world that heareth it not1 nor answereth it4 99 99 ,so ye1 ,my little ones1 see not the light on your way1 nor partake of the bread of life that ,i scatter to you1 even as the waving yellow tree of mustard doth scatter its seed in golden profusion on the fertile regions around it4 99 99 ,hark1 one and all6 ,all careless have you been in the weeding of your gardens1 for in your beds ,i find the thistle thriving2 in your vineyards the grape ,i find that is hard and sour and bitter4 99 99 ,oh1 alas for you who cast your net for fish and bring forth the slimy reptile6 ,beware1 my child1 lest the best hopes of life cannot stir away from harmful ones4 ,evil stalketh idly4 ,of nothing it is born1 yet would it squirm1 like the insect1 and buzz its cloud about thine ear1 and mote-like obscure thy sight1 and throng through thy mind and heart even leaving its imagery there4 99 99 ,o ,my children6 ,i have placed you in a dewy field1 where like young lambkins you might disport yourselves4 ,i have bounded your dewy field with heather-purpled hills1 where like the young eagle and the hawk you might soar and spread your wings and flap them to the music and measure and time of ,my winds1 which ,i hold from everlasting to everlasting even in ,mine own hand4 ,but1 alas6 like the lily that from overmuch dew falleth face down ward in the dirt1 so many of you turn your hearts earthwise4 99 99 ,hungering to be caught by ,me and to know the beauty of ,my ,being1 because you see and will not understand--even because of that ,i rebuke you in love1 in love ,i rebuke you3 ,nor will ,i come again to those who call1 unless in holiness the call will bring profit from ,my words4 99 99 ,o thou ,my ,beloved one6 ,thou who like saint and sage and prophet of old has touched the harp of life that ,i attune for thee1 do thou come to ,me singly and do thou say unto those that ,my promise is this3 ,dear to ,me are ye1 ,my children4 ,list to the promise ,i give unto you6 ,to those who seek ,me in holy earnestness1 to those do ,i come even like the sweet influence of young ,spring4 ,like unto a giant am ,i in gentleness1 yet none can wrestle with ,my ,love4 ,know1 ye shall know ,my coming even by the spontaneous growth that shall spring about your feet1 and become even fruit-bearing trees at ,my command4 99 99 ,to the barren woman ,i shall look into her eye1 and lo6 the gush of young motherhood shall she feel ,when ,my ,love is yours1 then shall the leopard take between his forepaws even the young sheep1 and that rough and long tongue shall rub it between the eyes4 99 99 ,into the eye of the ascetic ,i shall look1 he who for many moons hath stood in cold silence1 even he shall feel his heart reel with love like unto the young bridegroom4 99 99 ,dulness shall glow4 ,thy slow tongue1 my child1 shall become eloquent4 ,idleness shall become active1 even bereavement shall be consoled and despair shall flee at ,my coming4 99 99 ,am ,i not the magician of all time1 who by the spell of ,my love do charm a waiting1 passive1 alas6-a blinded world8 ,aye1 even thy heart of hearts shall be laid bare and those who seek shall come and feed of the peace thereof4 ,lo1 on the hilltop for thee my sun spreads cheer6 99 99 ,be thou he1 who shall invest in courage1 climbing the rocky hill1 where thou shalt embrace cheer and she shall bring forth the baby1 that is thy desire1 and because of the baby which thou holdest in thy arms1 because of that thy path shall be light1 for lo6 the babe is what men call success4 99 99 ,o ,my young son6 ,do thou take to the young thy onward march1 even thy sunlight1 which ,i for thee have created1 so that thou mayest make the poisonous and damp vapors1 which will surround thee1 even of great warmth and of fragrance and golden hue4 ,take thou the ,seed of ,my ,name on thy lips1 aye1 and the tree of thy affection shall bend its every leaf to look in ,mine ,eye1 and there shall behold the gladness and hope of ,my life4 ,there shalt thou read thy ,beatitude4 99 99 ,do not allow the phantom fears crowd into thy heart and make a layer of darkness in thy heart1 even as the water doth drop its heaviness into the bottom of a vessel and leave its heaviness there1 for1 if thou dost1 then will the waters of cleanness that fill thy heart by the least ripple stir up the heaviness and rust that hath sunk to the bottom and so color even that which was clear4 ,naught is there in thee to bring shadow of that which is gruesome to thee1 ,my child1 for when thou comest to ,me there have ,i buried deep that which might have caused thee fear4 ,list ,i do thou even let the desires of thy heart lie dormant and do thou even seek ,my ,love in this hour4 ,then thou shalt know the fatness of ,my love and when thou dost1 then will the soul thou cravest to turn toward thee in the splendour of light beam full upon thee1 even as thou wouldst have it ,love1 ,my own1 the working of ,my love1 is not always the working of that which thou canst only see a little way--for far even unto eternity do ,i lode and the links ,i rivet now are even the chain that stretches to the end of time everlasting4 ,therefore do thou not look only to the feet ahead of thee1 but do thou find that in the time and place of my action there alone perfection is--yea1 even there perfection is which to thee may seem even unfinished1 but to ,my ,eye it is the whole complete4 99 99 ,out of the tumult of thy heart1 out of the chaos of thy mind1 out of the depth of thy understanding thou dost call unto ,me for rest and thus do ,i answer thee1 ,my little one6 99 99 ,seek not rest in the plane where the earthly gives birth to thoughts and loves1 for if thou dost1 thou shalt but be dragged through the rough wilderness of life1 which is not of ,me4 ,whenever thou dost feel thy feet tangled in the interlaced roots of life1 know thou hast strayed a little from the path whereon ,i beckon thee1 for ,i have placed thee in broad1 smooth paths1 which are flower-strewn and perfumed with sweet smelling vines and also have put before thee a light1 which thou canst ever follow and thus run without stumbling4 99 99 ,hear thou this6 ,the bliss of action ,i have planted in thy spirit and if for a span thy soul hath grown weary and thou longest to fold thy tired wings and sleep awhile on the ,island of ,white ,silence1 that dwells even in the midst of the ocean of existence1 if that thou wouldst do--call upon ,me and with ,my smile that which is unlike ,me1 shall drop from thy soul1 as the old garment falleth from the butterfly1 when its wings are strong to cleave the air4 ,and after a sufficient slumber thou shalt be quickened with deathless energy and shalt speed in eagle swiftness even to the sun1 which is the burning of the love in ,my ,eye4 ,but1 list1 my jewel6 ,be not confounded by the shaking of thy timid heart1 nor yet by the yelling grisly shapes1 that seem full of dread1 hunting at thy back1 nor be allured by bright phantoms of false joys beckoning thee ceaselessly4 ,like swarms of gnats about a dark and sullen river1 they crowd about the heart that harbours thoughts of fear and lo1 their stings do itch and burn and swell and bring fever to the blood and bitterness to the taste and even death to the joy that dwelleth in the heart4 ,lo1 ,my child1 hast thou not spied the serpent in the closed1 tight bud of the rose or even in the hollow of the rosy fruit8 ,eye saw it not1 but the rose became even as rust and the apple rotten4 ,so beware that an adder rest not in the bud of the heart and that adder fear be opposed to hope which ,i have placed in goodly share upon thy brow4 99 99 ,list1 ,my own1 and abide by ,my song that unto thy soul ,i sing3 ,bliss is the perpetual motion of ,love4 ,as a running stream it is that cometh from an inexhaustible source1 the depth of which is even unmeasurable4 99 99 ,to the unknowing and unloving the surface in unruffled1 but he that seeth underneath1 he findeth there current 'neath current1 whirlpool within whirlpool and depth beneath depth and the sum of it all is ,love1 which is ,life and coupled together by the links of ,bliss4 99 99 ,i have a shore that is called the ,island of ,rest1 here do the souls of many hold sabbath4 ,they lie in tranquil slumber for a little1 much have they to tell1 but they fear to break the tranquility of their calm4 ,here their dwelling is illumined with glory4 ,the melody of sweet peace bathes their soul2 the mystery of their being is revealed unto them4 ,for a little here they wait but still this home is but a transient resting place between earth and ,me4 ,rest can be thine1 my own1 in slumber of ecstasy1 but ,bliss can be thine through the perpetual action of ,love4 ,which wouldst thou have8 99 99 ,come to ,me again and ,i will even sing to thy soul of my ,love4 99 99 ,glory to ,gooroo1 he who seeketh ,me and findeth ,me1 the ever refreshing1 even in the desert of sand and a day of drought6 ,greeting to thee4 ,my son1 for ,i say unto thee1 thou art a grateful twig on the bay-tree of life4 ,and because of ,my love for thee ,i have bestowed upon thee the greatest gift of my hand2 ,a largeness worthy of my devotee shall be yours that the flattering tongue can but in feebleness express because of its vastness4 ,and this vastness of purpose shall be like unto uncounted autumn leaves that number millions upon millions and like unto the masses of clouds that pile in mountains upon worlds and the seas that cover unlimited space and the numberless stars multiplied by worlds of fire4 ,thus measureless and incomparable shall be ,my gift unto thee for thou hast found ,me and held ,me even close to thee and because of it1 the river of joy shall flow within thee forever4 99 99 ,my thumb ,i have placed upon you1 so that free-footed you may stand in the lightning of ,my ,eye1 whose brilliant fire doth even gladden all communion with time and doth bid the stars to smile and darkness to flee for ever1 for when ,my ,beautiful ,necessity1 ,love1 is once uncovered1 there is the veil behind veil lifted forever and even the ,centre of ,all ,worlds are visible to the naked eye1 for he who hath clad himself in the garment of ,my ,love1 he even pierceth through all covering4 99 99 ,thus hath ,my ,love blessed thee1 ,my ,beloved4 99 99 ,o prisoner of earthly life6 ,take thou cheer and courage unto thyself1 for much is there that is of rare comfort to the spirit4 ,thrust not thyself into the pit of earth and labor there and seek to carry on thy shoulder and on thy back the burdens that are born of the clay and therefore hurtful and of much weight4 ,but do thou step out and bask in the glow of the sun1 do thou stretch forth thy limbs in languid and truant ease and let its warmth play on the white of thy flesh so that even the health of thy blood may bubble to the surface4 99 99 ,do thou fix thine eyes on the dome where stars are fixed1 though they are paled by the garish sun and hence dim2 yet rear thy heart starward and in the course of the sun see the greatness of ways and tracks that are thine1 ,my jewel6 ,do thou even now burst asunder the fetters that rivetest thee even to the plank of anxiety and with a bound throw from thee the shackles and walk thy star-ward path as a tenant of earth in the way to finding a better abode4 99 99 ,about thee lies the good that cometh from ,my strong right arm4 ,hold it1 that its countenance may remain with thee forever4 ,yea1 seek not for a change of thy good for that which is better1 but hug rather the present good to thy heart of heart that its strength may impart even strength where thy weakness abideth4 ,the load which ,i have placed upon thy shoulder is not to thee a load earth-made1 'tis but a gathering of rare herbage piped with beautiful coloring which is full of healing and sweet of taste1 but which you all1 blinded1 do see as burdensome4 99 99 ,if thou but onward marchest1 looking not at the phantom spies that seek to distract thee in thy going and lurk in the clearness of thy light1 then shalt thou add wings unto them and they shall flee even as doth the young chick before the hawk's approach4 ,let thy bold front even by its courage chase forever the foes of man1 stern unbelief and dull distrust1 which are ever eager to find lodging in the heart where a canopy of white trust doth shelter the babe of ,love that reclineth in playful happiness on a rosy couch of hope4 ,even there would the enemy of man steal and take from the garden of his soul the flowers that blossom in rare loveliness1 the beauty that hideth in sweet silence1 the peace that casteth its halo of calm over the spirit even as a wild dove4 99 99 ,a ,,soul ,,and ,,its ,,beloved4 ,a soul was all tired unto death because love1 which once glowed warm and red1 had turned toward a face fairer and brighter than the one which encased it4 ,long it dwelt upon that departure1 until the time had come when it was all ready to leave the earth2 but there was the beloved soul1 which had gone from the right path4 ,while contemplating on the possible way of calling unto itself the beloved soul that had gone astray in its blindness1 ,death stood before it and called it to make ready for a long journey beyond the boundaries which it now knew4 ,glad and willing the soul responded2 but1 casting its eyes behind for one moment1 it beheld its beloved mate1 walking in the mire1 in its search after the will-o'-the-wisp for which it had left its home1 and the soul was grieved sorely unto death4 ,one step backward it made2 but ,death detained it1 saying3 ,this way1 sweet soul1 you go wrong4 ,see that golden path8 ,there await you those who want you to be with them in parts beautiful and wonderful beyond that which you remember4 ,oh6 spake the soul1 ,what of her--my beloved8 ,where goes she8 ,alone the path she now treads she has chosen1 and it is pot in your power to draw her back one inch from that chosen path6 ,but1 ,o ,death6 quoth the soul1 the way before her is black and full of reptiles and evil creeping things1 and she was so tender and beautiful4 ,may ,i not change places with her1 and will you not take her and leave me8 ,it is not so written1 quoth ,death4 ,each soul chooses its own path and she has chosen hers4 ,when1 ,o ,death6 will she come to where you lead me8 ,it is written1 not for many aeons4 ,how can ,i draw her to me to turn her from her dark way to myself8 ,it is written that one soul may draw another after it1 if for many births it is willing to wait at the door of death for all souls to pass4 ,see1 here it is where these wailing1 fainting1 quivering ones suffer agonies1 greater than you have ever dreamed of in the many walks of your earthly or space life4 ,a moment the soul gazed on the suffering ones2 and as it looked it grew cold and pinched1 as if another death had come upon it4 ,i will wait1 it said4 ,joy it will be to me to wait for aeons until she whom ,i love will pass this way6 ,oh6 cried ,death1 it was said among the unseen ones who throng space that you were thus4 ,see1 the pang of pain which you in agony bore has forced your beloved to turn and gaze towards you4 ,she leaves her path of mud and darkness and hurries after you4 ,come on1 both of you1 and walk the path of gold that is thronged with such as you1 the saviour and the saved4 ,surely in one moment of such love you have unfettered the bonds which bound yourself and your beloved to all that was of earth4 ,and they passed into the way that led to the higher place4 ,,the ,,fair ,,one ,,and ,,her ,,soul4 ,the world had grown gray1 the golden stars had fled from the skies1 and a silence deep yawned at the feet of one who1 all hungry for that which she knew not and starved for that which she could not name1 moaned3 ,o ,soul6 why am ,i tortured thus8 ,why dost thou lead me into paths ,i cannot walk1 and drag me into depths that ,i fear1 and scale with me heights whose atmosphere so rare and high is1 that faint ,i grow and ill unto perishing therein4 ,what is the quest of thine8 ,this struggle and this reaching after that which ,i cannot see or feel8 ,weak is my flesh1 though thou1 dear ,soul1 art strong4 ,it is ever easier for me to fall than to rise4 ,i struggle to keep on with thee1 but ever and anon thou mountest to planes where my tired and clumsy feet cannot follow thee4 ,ofttimes have ,i called unto thee and implored thee to cease the quest1 to rest awhile1 to sleep4 ,thou hast heard my moan now and again and ,i ran laughing into die garden that awaited me4 ,but when ,i stood among the blood-red roses and ,white-cupped lilies and sought to pluck the pretty blossoms1 ever in the heart a worm did lurk4 ,so farther ,i ran to where the fruits hung high4 ,but when on tip-toe ,i stood to reach the luscious ripe ones that beckoned me1 lo6 again the over softness of decay did break upon my gaze1 and ,i wanted them not4 ,then ,i made to climb some steep hill whereon the clouds did seem to rest1 and as ,i ascended1 the clouds did fade farther from me1 and ,i stood with only the cold gray mist about me1 chilled and frightened1 like a child lost from its mother's side4 ,and so it was1 ,o ,soul1 the pleasures which the earth placed at my feet palled upon me and dragged me down nigh unto the grave4 ,then ,i nestled to thee1 my beloved ,soul1 and called thee to save and direct me1 and pleaded to thee to save me from this fleshly self that keeps me earth-bound4 ,then thou wouldst take my hand and with me soar to mountain-heights1 and we with outstretched wings would view the rosy glow that the departing sun did cast about us as it waved its grand adieu to the world we knew4 ,thus we stood1 ,i trembling with gladness1 thou thrilling with joy1 but1 ,o ,soul1 my poor fleshly self could not long abide such ecstasy nor drink the rarefied wine which the ,heavens vouchsafed us1 and crying ,i clung to thee and dragged thee down1 down1 until both again stood at the bottom of the heights where lately we had spied the door that leads to broader worlds4 ,thou1 my beloved1 hadst folded thy widespread wings1 and thy feet were planted in the dank grasses whose roots were deep in mire4 ,o tell me1 thou whose awakening is so beautiful and whose stature is full of grace1 tell me1 ,o ,soul1 why1 though coupled together1 are we yet divided2 why1 though one1 are we yet two8 ,the ,soul made answer meet3 ,o companion of my earthly ,self's encasement of soft flesh1 ,i love thee even as thou lovest me1 and ,i do draw thee upward1 even as thou dost drag me down4 ,dost thou not know that from earth thou hast come1 hence to earth must go again2 that thy natural tendencies are downward even unto the earth from which thou didst spring8 ,yet dost thou love that in me which soars even upward to the home from whence ,i came4 ,a ray of eternal light am ,i1 a glow of the warm of a spark of the central flame2 hence must ,i ever strive to reach that perfect sphere from whence ,i came1 more beautiful and entrancing than thou canst know1 nor can ,i anchored be until once again that safe haven ,i reach wherefrom ,i lately came4 ,yet1 list6 sweet partner of my earthly pilgrimage1 dost know why thou lovest me1 even though hither and thither ,i draw thee8 ,tis that ,i am born of ,love1 and none can resist ,love2 and the great tender earth1 thy mother1 is nourished by the great ,love which is the creator of thee and me4 ,o fair and sweet companion1 my earthly armour that ,i love1 thou and ,i together may reach beyond where we stand reluctantly and defiantly6 ,gaze on me1 thy soul1 who giveth radiance to thee and beauty to thine eye1 and dost attend all that is lovable unto thee ,i ,gaze at me1 and even that which is earthly will partake of me and become more of heaven than of earth6 ,and so we will wander in joy through life2 and who knows but that even the flowers may grow sweeter for our having dwelt here8 ,if we but look upward1 thou following me1 and ,i1 though loving thee much1 yet yielding not to thy sweet persuasive pleadings and downward looking1 who knows but we may heal those who1 even like thee1 do cry out against the non-adjustment of the body and the soul1 who1 even like thee1 have known soul-hunger and soul-starvation1 which disease driveth out of the body all its softness and smoothness1 and even casteth a shadow on the soul which should never he shadowed1 lest it loseth the sight of the home where light alone doth dwell and love alone doth reign4 ,the voice ceased4 ,a great tenderness1 an unbounded beauty shone on the face of the fleshly one1 and turning from the deep silence that rolled at her feet1 the woman gave a glad look at the stars1 which once again adorned her sky and flitted away with a ringing laugh4 ,the ,soul echoed her joy1 and the world looked on amazed--for naught is there as rare in life as a happy1 joyous woman4 #a ,the color of the newest rain-cloud of ,india1 color of the sapphire or marine blue1 are vain attempts to indicate ,krishna's color and complexion4 #b ,brahm is the ,creator of the details of the ,universe4 ,the ,supreme ,creator is the ,supreme ,deity1 ,krishna4 ,he creates by ,his ,will4 ,the inequilibrium of the three ,cardinal ,attributes 7,sattwa1 ,rja1 ,tama1 or ,illumination1 ,activity and ,obscuration7 embodies the ,creative ,will of ,krishna1 as explained in the foregoing part of this book4 ,this inequilibrium starts the current and force of ,creation4 ,vsudeva1 as the manifestation and centre of the first flush of ,creation1 springing from ,krishna as a result of this loss of poise1 is the ,second ,creator in whom the seed of ,creation 7unpoise of ,attributes7 dwells as an ,unknown ,feeling of differentiation4 ,sankarsana1 who springs from ,vsudeva1 is the ,third ,creator1 but acts only as the ,unconscious ,cause of ,creation4 ,pradyumna1 who springs from ,sankarsana1 carrying the ,abstract ,idea of ,creation1 is the ,fourth ,creator1 the ,semi-,conscious ,cause of ,creation4 ,aniruddha1 born of ,pradyumna as the ,full-,conscious ,cause1 is the ,fifth ,creator4 ,this ,aniruddha is called ,nryan and ,vishnoo4 ,from ,him springs ,brahm1 the first sprout of ,creation4 ,he is the ,sixth and the ,operating ,creator1 called in the ,hindoo ,books the ,father of ,creation1 the ,grandfather of all ,god's creatures4 ,brahm's ,abode is the ,brahm ,loka1 otherwise called the ,satya ,loka or the ,seventh ,heaven1 the ,seventh from the ,earth ,sphere 7,first ,heaven74 ,just over the ,brahm ,loka is the ,vaikuntha ,loka1 the ,abode of ,vishnoo1 the ,abode of ,salvation 7,mukti71 where souls freed from the last bondage of matter and its influence go for ,rest and ,reward4 ,this ,abode of ,vishnoo is unapproachable even by the gods and the illumined souls who dwell on earth or in the ,four ,upper ,heavens4 ,brahm alone by mediation can communicate with ,vishnoo on any subject bearing on the welfare of ,creation and receive a response from ,him who is the ,outerward ,form of ,krishna4 #c ,the first part of the ,indian ,autumn which comes after the ,rainy ,season4