(Devanägaré)
We offer our most sincere & humble obeisances to our Spiritual Master who is all merciful and saviour of the fallen. He dissipates the darkness of nescience by opening our eyes with the probe of knowledge transcendental. He reveals the transcendental knowledge for the benefit of all people.
We are very much proud of our two small eyes and puffed up with vanity, we are always enthusiastic to see everything with our own eyes. But we don’t know that whatever we are visualising at the present moment, are covered with the darkness of nescience and as such things that we see are either misrepresented or partially perceived. It is not a fact that we can see everything as it is simply by applying our ocular action on it. We see everyday the rising of the sun in the morning, but such a vast mass of matter appears before us just like a small disk. It is however said that the sun is much more bigger than the earth on which we live, and thus in the very morning of everyday the ocular vanity of self experience is daily put into test and lowered down into insignificance. Our eyes can gather knowledge by seeing under certain favourable conditions. We cannot see things that are far away from us. We cannot see in the darkness neither we can see that [which] is very close to the eye; for example we are unable to see even the eyelid which is just attached to the eyes. Thus we can simply be proud of our eyes under certain favourable conditions created by an external agency namely the material nature, otherwise even if we have our eyes we cannot see things in their true perspective. What is true for the eyes is also true for the other senses that we can use for gathering knowledge.
Under these circumstances whatever we are experiencing at the present moment are all conditional and is therefore hovering under mistakes or partially. This mistaken ideas and knowledge can never be rectified by the mistaker himself or by another similar person apt to commit the mistake.
In the darkness, if we want to see or know a certain object if not by the eyes but by other instruments of knowledge the object in the darkness cannot be known to us in its entirety? In such a state of things even if we get some knowledge by touches or otherwise, they are all either mistaken or partial. It is just like to see the elephant in the city of the blind who had no experience of an elephant.
But there is one way open to know things in the depth of darkness. If somebody brings in a light in the darkness it is quite possible to see things as they are. That light or the light of knowledge is kindled by our preceptors and we can see things only by his mercy. Beginning from our very birth we are accustomed to gather knowledge by the mercy of our preceptors either father, mother or a teacher. We can march towards the progrees of knowledge by the help of such preceptor only, from whom we gather experience by submissive being.
But there is one way open to know things in the depth of darkness. If somebody brings in a light in the darkness it is quite possible to see things as they are. That light or the light of knowledge is kindled by our preceptors and we can see things only by his mercy. Beginning from our very birth we are accustomed to gather knowledge by the mercy of our preceptors either father, mother or a teacher. We can march towards the progrees of knowledge by the help of such preceptor only, from whom we gather experience by submissive being.
We go ahead on the path of knowledge by the mercy of our preceptors from the beginning of our leaning the alphabets up to the end of our university career. And if one wants to go stillfurther to acquire transcendental knowledge we must then first of all seek for such a qualified preceptor who can lead us to the path.
The knowledge that we gather by our education in the schools and colleges may help us temporarily in the study of some particular subject in the (indistinct) of life but that acquisition of knowledge cannot satisfy us for our eternal need for which we are hankering life and life, day after day, and hours after hours.
It is necessary, however, for achieving success in any particular subject, to establish relation with the master of that subject and to work on favourably in that particular line. For acquiring the degrees of academic universities we have at first to establish relation with the schools and colleges. We have to abide by the direction of such schools and colleges and to work on favourably according to the direction of the relative institutions. This is essential inorder to achieve the ultimate success.
In the same manner if we are really anxious to know the principles eternal life or the life after death and want to see things in their true perspective, it is necessary for us to establish relation with such a preceptor who can really open our eyes and lift us from the clutches of nescience. This process of approaching the spiritual master is an eternal fact. No one can do without abiding by this eternal rule. The process of initiation begins from the date when we establish our transcendental relation with the spiritual master. In the Upanishad and other allied scriptures it is ordained that one must approach with vow and reverence to the feet of the Spiritual master who is well versed in all the scriptures and has attained perfection in transcendental knowledge. To attain perfection in transcendental knowledge is to accept the disciplic succession of spiritual line, by culture, practise & education in the line. The professional spiritual heads of any society or community may not have always attained to that standard of spiritual perfection or he may not have the required qualification of being a spiritual master. It is therefore no use to approach such professional spiritual master as a matter of custom. Attainment of spiritual perfection can never be possible without undergoing spiritual discipline.
Sree Krishna the Personality of Godhead and the ideal spiritual master narrated the philosophy of Bhagwat Geeta, accepting marshal Arjuna as his disciple. There is an example of the typical spiritual master and his disciple. Arjuna was most intimate friend of Sree Krishna and as such Sree Krishna explained to him the essence of all scriptures in the philosophy of Bhagwat Geeta.
We are always very busy in the discharge of our worldly duties and we do not wish to understand any philosophy except our philosophy of the stomach and allied subjects. We have extended many branches & subbranches of the philosophy of belly in different directions and we have hardly any time to understand the philosophy of eternal life for which we are perpetually struggling life after life. Marshall Arjuna pretended to display his weakness, like an ordinary man, after he had placed his chariot between the two opposite sections of army assembled on the battiefield of Kurukshetra. The Personality of Godhead and His beloved confidential servitor devotees do for all times bestow their unbounded mercy by dissipating the darknees of nescience of the people of the world. We could hardly have attained transcendental knowledge if they would do such mercy upon us. Sometimes the Personality of Godhead descends Himself otherwise He deputes His confidential servants to do this act of kindness. All the messias & saints who had come before or all such saints who would come in the future in order to preach the transcendental message of the kingdom of Godhead-are to be understood as the most confidential servants of the Personality of Godhead. Lord Jesus Christ appeared as the Son of Godhead, Hazrat Mohammed introduced himself as the servant of Godhead. Lord Chaitanya preached Himself as the devotee of Godhead. But whatever may be their identity, all such messias were of the same opinion about onething. All of them is preached unanimously that there is no peace and prosperity in this material world. All of them agreed that we have to go to a separate world where peace and prosperity have their real being. We have to search out our eternal peace and prosperity in the Kingdom of God which is a place other than this mortal world. Even such messias and (indistinct) as Lord Buddha and Sankaracharya who did not believe either in the existance of the Personality of Godhead or in His Personality and preached more [or] less moral and ethical principles in the spirit of atheistic philosophy or the philosophy of Pantheism-never preached that there is possibility of attaining the eternal peace & prosperity in this material world.
But at the present moment the leaders of thought and people in general have decided mistakenly that there is no other world except the one in which we live and all peace and prosperity are available here and there is no existance of any other world when we can better our position than here. According to such leaders, the material body is the proper self and everything achieved that belongs to the body are understood to be self-realisation. We have no more duty than satisfying the senses of the body & to maintain it by all means. According to these leaders God & philosophical approaches to Him, are luxurious exercises of the brain and they are subjects of discussions in the parlour at leisure hours. By such discussions however the world does not gain anything materially?
Marshall Arjuna pretended to display his weakness placing himself in the category of the ordinary people who are illusioned in the material world and by his such action Marshall Arjuna had helped in the descendence of 'Bhagwat Geeta' from the transcendental lips of the Personality of Godhead. Whenever the Personality of Godhead descends on this material world He is accompanied by His confidential servants. Marshall Arjuna is the eternal confidential servant of the Personality of Godhead Sree Krishna and as such the philosophy of Bhagwat Geeta was taught to him directly, for the benefit of the people in general.
Being an unalloyed devotee of the Personality of Godhead, Marshall Arjuna was able to discuss the transcendental philosophy of the Bhagwat Geeta even on the battlefield of Kurushetra. We have no time to go into the details of the philosophy of Bhagwat Geeta-even in the midst of ordinary duties, but Marshall Arjuna just to teach us generally tried to understand the philosophy of Bhagwat Geeta at a time when a moments eternal was impossible to be spared. All there, he did for the sake of people like us and he had fought out the battle in full vigiour after he understood the philosophy of Bhagwat Geeta!
The affinity of family relation, which Marshall Arjuna overwhelmingly displayed, is the sign of our lack of transcendental knowledge. But to attain to the transcendental knowledge does not necessarily mean to renounce the modes of our ordinary life. After he had understood the spirit of the philosophy of Bhagwat Geeta, the Personality of Godhead Sree Krishna never advised him to give up his seemingly ordinary duties. On the contrary he fought out the battle with superior energy & vigour after he had obtained the transcendental knowledge imparted by Sree Krishna. The real spirit of attaining to transcendental knowledge is self-realisation to render transcendental service unto the Personality of Godhead. The purport of Bhagwad Geeta is this and nothing else.
When Marshall Arjuna was unable to solve the problem that was created before him during the battle of Kurikshetra, he surrounded himself as the disciple of Sree Krishna in all submissiveness for its solution. The Personality of Godhead talked with Arjuna just like a friend talks with a friend. But such friendly discussions generally end in fruitless debate. As such Marshall Arjuna surrendered himself as the disciple of Sree Krishna for a disciple cannot disobey the orders of his spiritual master. That is the form of relation on (indistinct).
Sree Krishna the Personality of Godhead imparted to Marshall Arjuna, the most important teachings of Bhagwat Geeta when he said that Marshall Arjuna had surrendered unto Him without any vanity for his learnings or any other reservation.
It is a very common thing which Arjuna wanted to dissipate by his own experience-in the matter of his being overwhelmed by his disillusionments. The attempt, to remove the difficulties that confront us daily in respect of our body & mind, are always misdirected. Unless one tries to solve the problem of our eternal life, there cannot be any peace whatsoever either in this life or in the life after death. That is the supreme teaching of Bhagwat Geeta. The subject matter, which is transcendental to the hankerings (indistinct) material body and the mind, is our supreme need. Unless we reach to that transcendental plane of activities we cannot achieve real peace. That is the plane of eternal life and without this the material body and mind has no existance. We do not know however any information of that eternal life, although we are very much proud of our material knowledge and its concomitant vanity. We are more or less engaged in the external material designations of that eternal life which is described as the eternal dresses of the living soul. And because we have engaged ourselves in that designations of the spirit soul, there is so much disunity & turmoil. When we shall therefore be free from such designations, and our real nature will be uncovered, it is then and there only we can dream of real happiness & peace. And the attempt that we are making to remove the difficulties of the material world, under the pretention of erudition, scientific knowledge great leaders and 'mahatmas' by garbing the body and the mind with different colorful dresses-shall be always frustrated. That is the intrinsic instruction of Bhagwat Geeta.
Sree Krishna, the Personality of Godhead rebuked Marshall Arjuna so to say, when Arjuna surrendered unto Him as a disciple and being unable to solve the problem that always confronts us in our material existance. He said, "Arjuna, I see that you are talking lik a learned man but you may know that you have practically very little knowledge. Because I see that you are lamenting over something on which no one would do so-if he happens to be a learned man. Learned man never laments over a subject which appears and disappears as a matter of course. "The material body that we get from the womb of our mother, transforms after sometime into ashes, earth or stool as the case may be. And the subtle mental body, which is also material & composed of false ego and intelligence-also vanishes when the soul is liberated. Therefore those who are learned in the true sense, does not give much importance to this material body or mind or in the matter of happiness or distress which cover only the material body &d mind. On the contrary such learned men do give much stress on the happiness & distress of the soul proper which is spirit and transcends the existence of the body and the mind. When we enter into such culture of knowledge it is called transcendental knowledge. Marshall Arjuna pretended himself as a material fool without any transcendental knowledge, just in order to teach us who are cent per cent materialistic fools. The Personality of Godhead imparted the transcendental knowledge of Bhagwat Geeta finding Marshall Arjuna as the most deserving person.
Just like Marshall Arjuna, the Prime minister of Nawale Hussain Saha of Bengal namely Saken Mallick who was later on known as Sanatan Goswami one of the chief disciples of Lord Chaitanya,-represented himself as a materialised fool before Lord Chaitanya, when he met Him (Lord Chaitanya) at Benares. He represented his case before Lord Chaitanya as follows:-"Ordinary persons, those who have no knowledge in transcendence, do address me as a great leader, great scholar, 'Mahatma', 'Paramhansa' etc. But I am doubtful whether I am really so and so as I do not know if they are not insulting me indirectly by calling me something which I am not. I know that I have no knowledge about myself as I am, but still some of the materialsed fools address me as the learned (? ) This is undoubtedly joking and insulting." With these words Srila Santan Goswami first represented his case. In fact he was really learned in the transcendental knowledge but he pretended to be a materialised fool in order to derive transcendental message from Lord Chaitanya for the benefit of other materialised fools like ourselves. Srila Santan Goswami refused himself to be called as a great leader or erudite acholar without any transcendental knowledge of the spiritual plane. Indirectly he asserted that there is no better a materialised fool than he who advertises himself by collecting cheap votes of similar fools as a great scholar, a great leader, a great philosopher, a great mahatma or a great Paramahansa-without any knowledge of his real self the spirit soul and without doing any benefit to the soul proper and wasting time in the matter of happiness and distress of the temporary material body & the mind. 'Sanatan' means 'eternal'. Thus Sanatan Goswami was interested in the eternal happiness of the living entities more than temporary happiness of the temporary body & the mind. When one thus becomes interested in the permanent happiness of the permanent soul, he becomes a disciple of Santan Goswami or a real 'Sanatanist' i.e. the transcendentalist.
Throughout the whole world at the present moment almost all the leaders, scholars or 'mahatmas' are more or less materialists without any taste for transcendental knowledge. Sree Krishna the personality of Godhead rebuked Marshall Arjuna at the first instance and refused to accept him (Arjuna) as a 'Pandit' or scholar-with a view to teach the so called learned scholars and leaders of the materialised fools. Almost all the leaders of the people have popularised different modes of religiousity covering only the body & the mind. But very few of them know that the body & the mind are nothing but outward coatings & shirtings of the soul proper. Simply by taking care of the outward dress of the soul proper, one cannot do anything good for the real self soul proper. But the fact is that the soul is the chief living entity. No sane man can look after the interest of the paraphernalia overlooking the interest of central chief. If any one looks after the interest of the chief, the interest of the subordinates are looked after automatically. But no one can serve the chief simply by serving the subordinates. As such it is not possible to satisfy one's hunger simply by soaping the outward clothing. When we speak therefore of a living entity, we must see to the living force as the central chief and the body and the mind as the two outward covering compound as parapharnalia while the living force known as the spirit soul is the chief central figure. The outward coverings are temporary arrangements and therefore everything that is dependent on the outward covering is also a temporary arrangement and therefore everything that is depended on the outward covering, is also temporary arrangement. Happiness or distress that is perceived in relation with the temporary arrangement of the body & the mind-is also temporary. In the Bhagwat Geeta therefore, the Personality of Godhead Sree Krishna said, "Oh son of Kunti! All happiness or distresses such as winter cold or summer heat are all related with the sense-perception only. They come & go according to the laws of nature and they are therefore to be tolerated without any purturbance. Anyone who is not disturbed by all these incoming or outgoing temporary happiness or distress, he alone becomes a fit person to obtain the life of eternity."
But in the present state of our existence it is difficult to be unaffected to our existing happiness or distress pertaining to the body and the mind. Neither is it possible at the present to deny myself unidentified with the body & the mind. There is no meaning therefore in the present state of existance to be indifferent in the matters of such happiness or distress. To acquire transcendental knowledge therefore does not mean to be indifferent in our present state of things but it means that we may not be overwhelmed by these happiness & distress. We must know the nature [of] those temporary happinesess and distresesses are, and it will be sheer stupidity either to ignore them and to remain indifferent in the matters concerning the spirit soul around which the material body & the mind exist. On the contrary if any one perchance can know the happiness and distress of the spirit soul and gets a taste for the transcendental knowledge, he shall then be indifferent to distress & happiness of the body & the mind and shall relish a transcendental peace eternal ever in the midst of the worldly happiness or distress. Real peace can be obtained only in that transcendental state of existance. That is the state of real contentment.
If, after a pretty longtime, somebody starts for his homeward journey, the pleasure for such homeward journey diminishes the accompanied distress of the journey. Travelling distresses become subordinate to the pleasure of the homeward journey.
Sense perception is the cause of feeling all sorts of distress and happiness. Form, taste, odour, sound and sensation by touch are different subjects which render happiness or distress in co-operation with the mind. In the winter season, cold water gives us pain during the bath but the same cold water gives us pleasure in the summer season. Fire gives us pleasure of warmth in the winter season but the same fire gives us distress during the summer season. As such neither fire nor water has any intrinsic value to give us happiness or distress but they appear to us as agent of happiness or distress according to the mode of sense-perception in different circumstances. Everything therefore, that he sees in the world is neither the object of happiness not distress but they are simply subjective to our sense perception only in relation to the particular instrument of knowledge and in terms of thinking, feeling, and willing. But such temporary happiness or distress pertaining to the act of thinking, feeling or willing under a false ego, are eternally different from the spirit soul and are therefore unreal reality. The advancement of knowledge both in art and science, which has been possible to be made by the mundane scholars without any reference to the eternal spirit soul are all but manifestations of the illusory modes of nature embracing the limits of the body and the mind. It will never be possible to bring in real peace and happiness at any time by such advancement of knowledge deluded by the illusory modes of Nature with a view to point out this unreal reality Sree Krishna the Personality of Godhead said in the Bhagwat Geeta that those, who will cultivate transcendental knowledge in relation with the eternal spirit soul and without being disturbed by temporary happiness and distress-will be able to get rid of the cruel hands of birth, death, oldage and diseases and will be happy by gaining eternal spiritual life.
We therefore request all those, who have tried their utmost to do good to others but have failed to do so inspite of all honest endeavours, to approach Sree Krishna or his bonafide servitors following the footprints of Marshall Arjuna. Try to do good to others after knowing it perfectly well how one can possibly do good to others. Otherwise one can get only a temporary benefit for himself in the shape of some pain, adoration or recognition by entising others in a false sense of altruism. Such personal gains cannot actually do any good to others. Hitler, Mussolini or any other leader of the same culture may try to do good to their respective followers by the exercise of mental concoction of doing good to others in the process of violent or non-violent actions and by such acts of benevolence one may get recognition by the followers for some time but the people or the followers for whom these leaders endeavoured to do good, will never be able to get any benefit out of such temporary beneficiary wish. A void will be felt with the progress of all such benevolent activities. On the contrary the followers are put into more & more distressed conditions by following the path chalked out by the so called leaders. The vivid example of such philanthropism is expounded by the Indian by the partition of Pakistan(?) & Hindus. If any blind man pretends to help another blind man in the attempt for going accross a road, then both the blind leader and the blind one who is led, shall fall in the darkness of a hidden ditch on the road. Everyone who is devoid of any transcendental knowledge is just like a blind man; such blind man first of all must eradicate his blindness before he can attempt to lead others to light.
Everyone who happene to take his birth in land of Indian soil, is a potent benefactor of others. Because it is on the Indian soil only that the culture of transcendental knowledge was made most elaborately and is still being done so even at the present. The saints and sages of 'Bharatavarsa' never tried to make an influence on culture to satisfy artificially the needs of the body & the mind exclusively, but they always cultured transcendentally the spirit soul which is above the material body & mind. They shall do so even now inspite of all difficulties. But it will be sheer act of stupidity if such Indians will attempt to do good to others without attaining himself to transcendental knowledge.
Thus if we want to acquire transcendental knowledge, our first duty will be to understand that the Spirit Soul is Eternal Truth, the external ingredients the body & mind which develop around the spirit soul, are all relative or partial truths. In the Bhagwat Geeta the Personality of Godhead explained on this fact elaborately in the following lines: 'The Spirit soul which pervades all over this body is eternal and so each one should understand that no one can destroy the eternal ever existing spirit soul. But this material body is subject to annihilation while the proprietor of the body is eternal. Oh son of Bharata, you can go on with your fighting engagement knowing this eternal truth. Both of them, one who understands that the spirit soul can be killed as also one who understands that the spirit soul is lost are ignorant of the fact that the spirit soul is neither killed nor lost at any time. It is never born neither it dies at anytime. It has no part present or future because it is eternal and although very old it is always fresh and does not annihilate even after the annihilation of the body. One who understands it as eternal and no destructible, how can he hurt or kill any one as such. It is only the outward body and mind that is destroyed. But the body and the mind is just like the outward clothing of a person. The clothing is changed when it is old and the living person takes to a new clothing after giving up the old one. The spirit soul is never struck by the sharpen sword neither it can be burnt by the fire. It can never be affected by water or air and as such the spirit soul is eternally non-destructible, non-flammable, non-evaporable, and non-corrosionable. It is permanent, all pervading and eternal. It cannot be explained by any human language neither it can it be perfectly conceived by any human mind. It is always unchangeable and as such one should not lament over its disappearance knowing the above facts."
In the language of the Bhagwad Gita, the spirit soul is called 'Khestrajna' the tiller of the field whereas the body or mind or the coverings of the spirit soul is called
'Khesha' or the field. In the eleventh chapter of Bhagwat Geeta where the Personality of Godhead Sree Krishna has discussed the subject matter of "Khestra" 'Khestrajna', 'Nature' or the phenomenal world which is enjoyed and the 'Purusha' or the enjoyer of the phenomenal world etc. He has virtually explained there that all actions or reactions that take place in the phenomenal world, are the actions and reactions of the combination of this 'Khestra' and 'Khestrajna' or the Nature and the enjoyers of the Nature. It is just like the pady which is produced by the action and reaction of the tiller and the field or like a child which is begotton by the combination of a "Prakriti" or the enjoyed and a "Purusha" or the enjoyer. In the same way whatever we see in the phenomenal world is produced by such combination of 'Khestra' or 'Khestrajna'. This 'Khestrajna' is the living spirit whereas the "Khestra" is the material which is lorded over. Physics, Chemistry, Astronomy, Pharmacopea, Economics, Sexology, etc, are different sciences dealing with the materials of "Khestra" generally known as material science. But the science that deals with the spirited existence pertaining to 'Khestrajna' is called transcendental knowledge. Real culture of knowledge is therefore not the advancement of knowledge pertaining to 'Khestra' but knowledge pertaining to "Kshetrajna." We shall get opportunity to discuss all these subjects more elaborately but for the present we may be satisfied simply by knowing that "Kshetrajna" or the "Purusha" or the enjoyer is the central objective for culture of all knowledge. Because it is this 'Kshetrajna' only that creates everything in conjunction with the material body and mind and the allied physical elements. The 'Kshetrajna' is the eternal spirit whereas the ephemeral "Khestra" is the matter which is temporary. This eternal truth is summarised in the Vedas in the aphorism known as the spirit is the fact and the world is the false shadow. "Brahma Satya Jagat Mithya" By false shadow one may understand the world as temporary, existing for the time being but one may not misunderstand it as having no existance at all. I have got my temporary material body and the subtle mind and I must not prove myself as a laughing stock simply by decrying the existance of my body & the mind. But I must at the same time always remember that the body and the mind are temporary arrangements. The spirit encaged by such body and mind is however eternal truth and non-destructible. No one can destroy the eternal spirit-that is what we need to understand at the present moment. The Spirit is above the conception of violence and non-violence.
The whole world is mad after the culture of knowledge in relation to the temporary arrangement of the material body and the subtle mind. But what is more important than the body and the mind that is the spirit has been set aside without any proper culture of the knowledge. And the result is that the darkness of nescience has overcast all over the world bringing in unrest disturbances and all distress in their proper turns. How long one canenjoy external happiness simply by soaping the outer garments without taking any eatables within the stomach!
That eternal truth, non-destructible spirit does exist as the living entity in each & every body. It is very minute and is finer than the finest atom. Learned experts have attempted to make a measurement of that living spirit. They say that the living spirit or the soul proper can be measured in our estimation as the one hundredth part of the minute one hundredth part of the top of an hair. That living spirit remains within the body just like a finer dose of an important medicument. It remains with its effects all over the body. The pain that we pereceive by a small stroke over the any part of the body, is understandable as the spreading of that living entity all over the body. But when that minute quantity of living spark is gone from the body, the body lies over dead prostrate and it cannot feel the slightest pain even if the body is struck over by an axe.
That this living spark or the spirit is not a material thing is proved by the fact that up till now, no material scientist has ever since been able to create this minute particle of living spark by combination of any amount of material substances. Experienced material scientists have been obliged to accept the fact that the problem of living spirit cannot be solved by material science. Whatever is possible to be created by the accumulation of matter are all destructible and are of temporary arrangement. But the contrary fact is that the living spark is non-destructible for it can never be produced by the combination of any amount of matter. We can produce material atomic (indistinct) but not the spark of life. There is so much advancement of material science all over the world but it is a matter for regret that no such attempt has been made in respect of the living spark the spirit which is always the most important subject. This is our gross ignorance. That is our helplessness.
The brain substance of Sir Jagadish, Sri Isac Newton, Benjamin Franklin stopped to work whatsoever-as soon as this little spark of living substance separated from their respective bodies. If it was possible to create this living substance by chemical or physical combination or permutation on matter-then certainly many of the disciples of those great scientists could bring them into life and would have been able to take out more scientific contribution to the world by those scientists. But that is not at all possible by any material scientist and the the hypocrites who profess that they will be able to create the living spark by some material arrangement-are the greatest of all fools. Because the living spirit is eternal it shall never be created by any method whatsoever. For it is within our experience that every created thing is subject to annihilation. The eternity of soul spirit is proved by its non-creation by material thing. As such one who thinks that he can destroy the living spark-does not know also anything about it. The Personality of Godhead Sree Krishna therefore emphatically declared that the living entity spirit is never born. The living entity exists eternally and it has no past, present or future tenses. It is never annihilated nor anyone can annihilate even after the annihilation of the material body. It has, therefore, no birth, no death, neither it grows or diminishes by repeated births and deaths. That living entity is ever fresh and anew although it is the oldest of all. It is always different from the body and the mind which are always subjective to death & annihilation.
The learned scholar who is aware of this transcendental knowledge, does not try to annihilate any body nor does he orders to annihilate anyone like a fool. One may ask this question that what was then the matter for which Arjuna fought in the battle-field of Kurushektre? The answer is plain. The fight that is fought in pursuance of duty-is always meant for the body. The effects of war or pitched upheavals are made over the body only and not on the soul as much as the effects of good feast satisfy the needs of the body and temper of the mind. None of those effects ever blemishes touch the eternal living entity or the spirit soul. Because the living spirit it is invincible, non-flammable, non-moitenable, and non-dryable. Everything that is material can be cut into pieces, can be burnt up, can be moistened and can be dried up in the air. But the living entity spirit being entirely metaphysical, the aboveexplanation is given in the negative indirect method.
It is said about the living spirit as eternal, all pervading, unchangable, non-destructible etc. In India what is known as the "Sanatan Dharma" or the eternal religion, is meant forthis living entity and is real spiritualism. What is transcendental to the religion of the material body or the subtle mind is the eternal religion technically called the "Sanatan Dharma". This "Sanatan Dharma" or the eternal religion is never established for any particular people, place or time. It is for this reason the 'Sanatan Dharma' is explained in other words as all pervasive and eternal religion. All other religions except the one what is known as the 'Sanatan Dharma' are meant for the culture of physical or pshycological effects. The physcological effect, of different countries, time and objects, has led us to designate ourselves as the Hindus, Mussalmans, Christian, Buddhists, Congressits, Linguistics, Socialists, Bolsavists, etc., and as such we have tried to establish many varieties of ephemeral external physical and mental engagements called the different religions of different countries, times, or objects. And for this reason only we can visualise changes in different religions. One who is a Hindu today may become a Mohamedan the next day or one who is Mohamedan today may become a Christian the next day and so on. But when we attain to transcendental knowledge and are established in the eternal religion of the spirit soul or the living entity, it is then and there only we can attain to real unchangable peace, prosperity and happiness in the world. There is no peace and prosperity of the living entities because they are not situated on the plane of "Sanatan Dharma" or the eternal religion of the soul.
The soul spirit being very minute & invisible to the material eyes, and being very difficult to be explained-it is called inexplicable, inconceivable and so on. The spirit soul is explained as eternal because it is never subjected to the ordeals of birth, death, diseases, oldage, and similar many other physical transformations. When, therefore, there will be a vigorous agitation for the propagation of this inexplicable eternal religion of the living spirit soul, it is then only that eternal peace and prosperity will be established after being relieved of from many such physical changes such as birth death diseases, and old age, etc. We should always remember, however, that this eternal religion of the spirit soul is never bound up by any physical limitation of place, time and object.