The Harmonist or SHREE SAJJANATOSHANI VOL XXX JUNE 1932, Chaitanya-Era 445 NO. 6
Sree Krishna alone is Godhead. Sree Radhika alone serves Sree Krishna. This is the only Absolute Truth. Sree Krishna is the Ultimate Source of all real Receivers of service. Sree Radhika is the Ultimate source of all real renderers of service. The infinite variety of the Pastimes of Sree Sree RadhaKrishna constitutes the only Reality. Is Sree Radhika identical with Krishna ? The, answer is in the affirmative. Sree Radhika is the predominated Moiety of the Absolute. In other words the Predominating Moiety of the Absolute is not the Full Integer. The Absolute Nature of the Personality of Sree Radhika is fully on a level with the Absolute Personality of Sree Krishna. Sree Krishna is the Consort of Sree Radhika. The Absolute is Pair and not Singular Person. Monotheism is so dear to the heart of all rational persons in this Age that very few people would agree to accept Two Gods, even if they are assured that They are complementary to Each Other. The numerical reference is illogically allowed to limit the Absolute. It is considered to be binding on the Absolute to be a singular Entity, in the ordinary sense. But the pseudo-monistic view is calculated to destroy the Personality of Godhead into tile Void of the Undifferentiated Brahman. No theist should be prepared to reduce the Divinity,Whom he is to worship, to the Absolute zero. The only solution of this fundamental problem of Theism is offered by the fact that, Sree Krishna is Eternally Couple. He is both Sree Krishna as well as Sree Radhika. Sree Radhika is as Absolute as Sree Krishna Himself. Sree Radhika is at once identical with and distinct, from Sree Krishna. Sree Radhika is eternally distinct from Sree Krishna. Sree Radhika is the Predominated Moiety of the Absolute, whereas Sree Krishna is the Predominating Moiety. Sree Krishna is Male; Sree Radhika is Female. They are Two Distinct and Complementary Persons. But Neither of Them are Male or Female in the limited worldly sense. The Absolute Male and the Absolute Female are from the worldly point of view a sheer contradiction in terms. But this apparent contradiction is also really accommodated in the Absolute in defiance of all canons of our so called rational judgment. It is this astounding fact that makes the Absolute the Concentration of all mellowness, instead of making Him devoid of all mellowness. The empiric singular conception of Godhead would relegate all mellowness to the fractional parts and make the Integer the Embodiment of all insipidity. Formal logic does not really admit any existence to any entity. Those, who are so anxious to discover any pretext for denying the Absolute Nature of the Personality of Sree Radhika as Female Consort of Sree Krishna, are themselves left without any standing-ground for establishing any kind of relationship with the Absolute. In the predominating Moiety the singular numerical reference is also logically and really admissible. The Absolute Master has really no co-sharer in His Mastership. Many Masters would lead to loss of mellowness in the Predominating Absolute. He would not be in a position really to predominate over every entity. Plurality of females is not really opposed to infinite mellowness. Singularity of the Predominated Moiety would deny the admitted infinite scope of Mastership of the Predominating Moiety. So there are more than one Female Consort of Sree Krishna Who is also the Only Male. What is the relation of these plurality of Consorts to Sree Radhika ? Sree Radhika is the Absolute Source of all-Consorts of Sree Krishna. The services of all the Consorts are associated aspects of the Service of Sree Radhika, Sree Krishna left the Dancing Circle of the milkmaids of Braja as soon as Sree Radhika withdrew Herself from the same. In other words the aggregate of the milkmaids of Braja fall short of the service of Sree Krishna except in association with Sree Radhika and under Her Direction. The Consorthood of Sree Krishna must not be confounded with any analogous mundane relationship. The Predominating Absolute is the only Master of all entities. He is also, the Master of Sree Radhika Herself. Neither is He also a Master only in name. His Domination is really absolute. But Sree Radhika is also the only absolutely dominated Entity. She is the only Absolute Female. There are real partial and real counterfeit males and females, of an infinite variety. All real and unreal masculinity is representative of Sree Krishna. No masculinity can exist except in relation of supposed or real mastership to associated femininity. So in every entity these two aspects of personality are conjoined. All femininity involves the co-presence of masculinity as master. The individual soul (jiva) is a feminine entity by her proper nature. This is so because all entities, except the Divinity, are subservients. The Singularity of the Predominating Absolute has to be recognised without reservation. There is, however, also an infinity of Divine Personalities. But all Divine Personalities are fully Divine. None of Them have got any Master. The milkmaids of Braja are the expanded forms of Sree Radhika and identical with Her. But the jiva does not belong to the category of the associated constituent counter-wholes of Sree Radhika. The jiva soul belongs to the decentralised plane of manifestations. Siva is the Divine Centre of the principle of this decentralised existence. Siva is consorted for this purpose with Mahamaya. Siva and Mahamaya are closely connected with jiva. But the connection of jiva with Siva and Mahamaya is not identical with his connection with Sree Krishna and Sree Radhika, The connection of jiva with Siva and Mahamaya is established only when he is dissociated from the conscious service of Sree Sree Radha-Krishna. Neither Siva nor Mahamaya can also give the jiva the service of Sree Sree Radha-Krishna. On the contrary their function is to delude the jiva into desiring certain covetable things of this world for his own advantage. Siva is not independent of Krishna, Siva is a Divine Person. In this sense Krishna and Siva are identical. Both are male. But Siva is a Functionary and in this latter office associated with the Deluding Energy of Krishna. Sree Krishna never consorts with His Deluding Potency, The Divinity of Siva is adulterated with non Divinity whereas Sree Krishna is eternally unadulterated with Maya. The service of Siva and Mahamaya is not only incompatible with the service of Sree Sree RadhaKrishna but implies positive aversion to the service of Sree Sree Radha-Krishna. It also implies aversion to the service of all Divine Personalities Who are uncontaminated by association with Maya. The different Avataras of Vishnu cannot also be worshipped by any mundane reference. All misunderstanding, regarding the nature of the worship of Sree Sree Radha Krishna is traceable to different degrees of willing affinity with the various concerns of this mundane plane. The so-called worship of Sree Sree Radha-Krishna, that is unfortunately practiced now-a-days on such a large scale by the different sects of psilanthrophists in this country, is a greater offence to the Feet of Sree Sree Radha-Krishna than even the open hostility of the worshippers of Siva and Mahamaya. The real worship of the milkmaids of Braja is located on the highest plane of spiritual service which transcends all conceptions of mundane worship that are put into the brains of conditioned souls by Siva and Mahamaya The subject of Divine Amour requires to be approached with the attitude of confidential submission. There is the Bond of Love between Sree Krishna and Sree Radhika. There is an Agency Who brings about the Union of the Divine Pair. The Intermediary possesses a Personality That connected with Both by the relationship of Identity. All this is logically necessary. To the above is added the stigma of unlawful love as to a paramour. Sree Radhika loves Krishna in defiance of all sumptuary principles of mundane loving intercourse. This is not accidental but deliberate. It is this characteristic of the function that bears a distant analogy to the illicit love for a paramour. Sree Radhika habitually sacrifices, and makes it a point to sacrifice, every other interest to Her Love for Sree Krishna. This is also the characteristic of the loving service of the milkmaids of Braja of whom Sree Radhika is the Foremost. The relation to a paramour is a most unfortunate analogy, from the point of view of the moral people of this world. Illicit mundane love is properly enough countenanced by no religious creed of this world. The sanctity of the tie of wedlock is also universally regarded as the seal and crown of the civilized intimacy between the sexes. Free sexual love is likewise universally denounced as the sign of unreclaimed animality. We have no idea of contra, dieting these undoubtedly proper views in regard to the legitimate form of sexual relationship of all civilized societies. But although it may sound paradoxical it is nevertheless true that what is most unwholesome in this world is analogously the most wholesome in the Realm of the Absolute, although everything is perfect there. There is no such institution as that of conventional marriage in the Spiritual Realm of Krishna. The milkmaids of Braja are Absolutely free from all taint of sensuousness. They possess spiritual bodies which are so formed as to be capable of being fully used in the exclusive service of Krishna. The real difficulty in the way of our realisation of the nature of transcendental amour is that we cannot have the necessary basic conception of the nature of the spiritual body itself. We are thus under the necessity of the physical body to the relationships of pure souls who are not encumbered by the grossness and limitations of the defective physical coils. The ideas of grossness, immorality, etc., apply only to the mundane plane. The spiritual personality of the spiritual milkmaids of transcendental Braja requires to be realised instead of being criticised by the admittedly inadequate resources of our mundane experience. The fact that a considerable number of persons have actually been misled in trying to follow the preachers of the religion of unconventional spiritual amour, cannot properly be laid at the door of the Religion itself. There have been unfortunately many pseudo preachers of the Religion who make use of the teachings of the Bhagabata for condoning and encouraging illicit carnality. These preachers are no doubt a great nuisance and come under the penal clauses of the Civil Law for safeguarding decency and morality. But these pseudo-preachers also represent a really existing popular demand for the pernicious doctrines which they spread among the people. The penal clauses of the Civil Law cannot reach the inner disposition of the people. It will not do to simply ignore this really deplorable state of affairs, nor to allow the growth of the tendency. In a democratic and rationalistic Age it becomes necessary to provide the right direction for a natural aptitude by means of an intensive counter propaganda. All the current religions are practically silent about this particular subject. But it has not become unimportant by being ignored by the religionists. The preventive and discouraging methods do not offer any positive cure and have as a matter of fact, been found to be practically useless. The truth is that there is a real plane for the wholesome exercise of the amorous disposition that is part and parcel of our souls. It is necessary to realise the nature of this plane in order to be relieved of our harmful errors in regard to sexual relationship. Some sort of conviction must precede the actual adoption of any proposed method. The Gaudiya Mission propose to place before all-persons the point of view of Lord Chaitanya which is also in conformity with the teaching of all bona fide religions. The Personality of Sree Radhika supplies the solution of this eternal problem. Sree Rupa has offered the detailed exposition of the subject in his monumental works. Sree Jeeva has explained the real meaning of those works. The Gaudiya Mission is trying to make available to the present generation the interpretations of the Acharyya of the amorous service of the Divinity.
Gaura Hari Haribol