Truth and Beauty

Under caption of LITERARY LAPSES in the editorial column of the Times of India Bombay dated 12/10/58 it was argued whether truth and beauty are compatible terms with one another. The editorial said, while criticizing Professor Humayun Kabir's speeches in Calcutta on literary lapses, that one would agree willingly, if it came to that, to express the truth, but since truth is not always beautiful—indeed it is frequently rather startling and unpleasant—ho(w) is one to express truth and beauty at the same time?

In reply to this we may inform all concerned that Truth and Beauty are compatible terms. It is rather emphatically asserted that truth which is Absolute is always beautiful. The Truth is so beautiful that it attracts every one including the Truth itself. Truth is so beautiful that many sages, saints and devotees have left everything for the sake of Truth. Mahatma Gandhi the idol of the modern world dedicated his life for experimenting with Truth and all his activities were targeted towards Truth only.

Why Mahatma Gandhi—every one of us is searching after an urge of Truth only because it is not only beautiful but also all powerful, all resourceful, all famous, all renouncing and all knowledge.

Unfortunately people have no information of the actual Truth and 99.9 percent men in all ranks of life are following the footprints of Untruth only in the name of Truth and its (indistinct) after. We are actually attracted with the beauty of Truth but we have habituated to love untruth from time immemorial in the name of Truth. And therefore to the mundaner Truth and Beauty are incopatible terms. The mundane Truth and beauty is explained as follows:-

A person fell in love with a beautiful girl(?). The man was very powerful and strongly built but his character was very doubtful. The girl was not only beautiful in appearance but also saintly in character. As such the beautiful girl did not like the proposal of the powerful man. The powerful man however insisted upon his lustful desires and the beautiful girl requested the man to wait for seven days only and after that she fixed up a time when the man could meet her.

The strongman agreed and with high expectations began to count and wait for the zero hour when he was fixed up to meet the girl.

The saintly girl however in order to manifest the real beauty of relative Truth adopted a means which is very instructive. She took up a very strong dose of purgative medicine and for seven days continually she passed only loose stool and also vomited all that she ate. And all the loose stool and the vomits were stored up in suitable reservoirs. As a result of this laxative medicine the so called beautiful girl became lean and thin like a skeleton and turned blackish in complexion and the beautiful eye balls were pushed into the sockets of the skull. And at the appointed hour she was waiting anxiously to receive the man in love.

The man appeared on the scene well dressed and well behaved and asked the waiting girl who was depressed in appearance, about the beautiful girl who called him there. The man could not recognize the waiting girl as the same beautiful girl whom he was asking for. The same girl however was in an pitiable condition and the foolish man in spite of repeated assertion could not recognise her. It was all due to action of the medicine only.

At last the girl told the powerful man all the story of her beauty and told him that she had separated the ingredients of beauty and stored them up in the reservoirs. She also told him that he could enjoy the juices of beauty stored up in the reservoirs. The mundane poetic or the lunatic man agreed to see the juices of beauty and thus he was directed to the store of loose stool and liquid vomit which were emanating unbearable bad smell and thus the whole story of beauty liquid was disclosed to him. The characterless man by the grace of the saintly girl, was able to distinguish between the shadow and the substance and thus he came to his senses.

That is the real position of every one of us who are attracted with the false material beauty. The girl as above mentioned developed a beautiful material body as she desired in her mind but in fact she was apart from such temporary material body and mind. She is in fact a spiritual spark and so also the man in love who was attracted by the false skin of the girl.

Both Professor Humayun Kabir and the editor of the Times of India are however deluded by the outward beauty, and attraction of the relative truth and are unaware of the spiritual spark which is both Truth and Beauty at one and the same time. The spiritual spark is so beautiful that on its leaving the so-called beautiful body full of stools and vomit-no body would like to touch it even though the same is decorated with costly costume.

And because we are all after a false relative truth therefore the same incompatible with rel beauty. The truth is so permanently beautiful that it maintains the same standard of beauty as it is for lacs and crores of years. Besides that such spiritual spark is indestructible. The beauty of the outer skin can be destroyed in a few hours time only by one dose of strong purgative pill but the beauty of Truth is always the same and indestructible as it is always. Unfortunately mundane editors and professors are ignorant of this beautiful sparks of spirit as well as the whole firy resources of these spiritual sparks and their interrelations of transcendental pastimes. When the same is displayed here by the Grace of the Almighty the foolish persons who cannot see beyond the senses take that pastime of Truth and Beauty in the light of the above store of loose stools and liquid vomit and thus become despaired and declare how Truth and Beauty can be accommodated at one and the same time.

The mundaners do not know that the Whole spiritual Entity is the beautiful Person attracting everything as the Prime Substance and the Prime source and Fountain Head of everything that be. And the infinitesimal spiritual sparks as parts and parcels of the Whole spirit are qualitatively the same beautiful and eternal entities. The difference is that the Whole is eternally the Whole and the parts are eternally the parts. Both of them are the Ultimate Truth, ultimate beauty, ultimate knowledge, ultimate energy, ultimate renunciation and ultimate opulence.

So far literary lapses are concerned any literature which does not describe such Ultimate Truth and Beauty is a store of loose stools and liquid vomit of the relative truth may it be described by any mundane poet or thinker of any country. Real literature is that which describes about these Truth and beauty. Poet Kalidas is as much a mundane litterateur as Professor Humayun Kabir or the editor of the Times of India. Such a mundane literteur like poet Kalidas went to see a learned queen of his time and sent his beautiful card to visit the queen. The queen refused to see the poet on the plea that she recognised only two poets namely Shri Vyas and poet Valmiki. And all other mundane poets were despised trampled under on account of their lack of knowledge in the defacto Truth and Beauty.

Real literature is that which describes real Truth and real Bea(indistinct) literatures has no such value because they are concerned with purged (indistinct) and vomit which are the ingredients of false beauty and false truth. (indistinct) men like Shakespeare, Milton Dickens Kalidas Rabinira and philosopher (indistinct) rank in their mental speculative plane are great accrobats so far the (indistinct) and undoubtedly they are great psychologists, but in spite of all these (indistinct) below the standard of real Truth and real beauty which can be described by persons like Vyas and Valmikee. Such spiritual bonds are concerned with (indistinct) Truth and Beauty whereas the mundane poets are concerned and enamoured by coverings.

The outer covering exist in twofold lairs upon the infinitesimal (indistinct) spark. They are the gross material body resulting in loose stool and liquid (indistinct) and the subtle mind which cause to evaporate the loose stool and liquid vomit into a bad smelling vapour penetrating into the material construction on another gross body made of earth, water, fire air and sky. The spiritual spark (indistinct) thus made to transmigrate from one covering to another in search of real (indistinct) and real truth and any literature that give him the clue of such real Truth (indistinct) is transcendental to all literary activities to be called ultimately as (indistinct…). The Truth and Beauty of these literatures are always artificial, (indistinct) got up shows without any intrinsic value. And the truth and beauty of (indistinct) spiritual spark which is beyond the senses mind and intellectual speculations,-is natural eternal and inexhaustible. And only in plans of this spiritual existence Truth and Beauty can exist in compatibility and no where else Truth and beauty can be experienced-either by the Professor or by the editor. If the professor and the Editor takes in their hand the acts of glorifying the Absolute [Truth and Beauty,]

Absolute Truth and Beauty, certainly there literary career will never be considered as lapses otherwise all literary career considered in the matter of loose stools and liquid vomits with colourful decorations will lapse in due course of time. The story of Ramyana has never lapsed neither the message of the Bhagwat Geeta or similar other transcendental literatures. They are read and read over and over again and yet they are adored more and more by the people who have sense for them. Such transcendental literatures or literatures of the same quality can only present real Truth and Beauty and the door is open for all to have a taste of this nectarine. How the transcendental Truth and Beauty is realised by the willing persons, is described by Naradaji in the Bhagwat [1.5.10] while instructing Vysdeva to elucidate real Truth and Beauty. He said like this.

There is much difference between the flocks of crows and that of the ducks. The crows seke pleasure in the dustbeens of the street where refuses are thrown away mixed up with all kinds of night soils and dirty things. But ducks do not mix up with the black-in-habit crows but they search out a different place where there is the garden of Eden with transparent water reservoirs fully with lotus flowers and atmosphere vibrated with melodious and pleasing songs of celestial birds. In the same way the materialistic crows make always a rucu(s) political agitations without any good to the people and the foolish people are to believe in the false matter magnificently decorated although to foiled in the longrun by the onslaught of nature. The history has proved it repeatedly and yet they take pride in their activities of so-called truth and beauty. There is no Truth and Beauty of in the mundane politics, sociology or the material science. The Red fort of India is pride for those who have no lessons from the history and the Russian sputnik is wonder for those who have no information of the beautiful brain that floats in outerspace gigantic sputniks like the innumerable planets and stars. Even in the gigantic sputniks that is no real Truth and Beauty and what to speak of the playful sputniks of the tiny brain. Therefore persons who have some information is of the real Truth and Beauty has no attraction for the false truth and beauty. The Hansas or the liberated persons take pride and pleasure in the beauty of the Absolute Truth.

The Bhagwat [1.5.11] affirms the above truth in the following sloks.

Such literary pieces describing the transcendental glories of the Absolute Truth and Beauty in their various aspects of internal potency—is heard, chanted and accepted by the liberated persons in great pleasure and adoration even though such pieces of literatures appear to be not systematically constructed.

The glories of the Absolute Truth is as much beautiful as He is Personally Glories of the Absolute is nondifferent from Him. That is difference in the mundane world between what of the substance and water the name. But in the Absolute both the Name and the Peson are identical. It all remains in the culture of the vast science.

BACK TO GODHEAD is the cultural science of that the Absolute glorification. (indistinct) who will take to this transcendental literature of Absolute science, will in no (indistinct) realise how Truth and Beauty is realised in the person of SHREE SHREE RADHA AND SHRILA GOVINDA DEVA side by side in all perfectness.

Om Tat Sat.