The Subject-matter of the Theistic Conference
From SREE SAJJANA-TOSHANI
THE HARMONIST
May 1930
The Viswa Vaishnava Raj Sabha will spare no pains to place before the world on the occasion of the anniversary celebrations of the Gaudiya Math the Subject Who is the Goal as well as Method of all Theistic investigation. This will be done by means of pamphlets, lectures, discourses as well as visual representations on a comprehensive scale.
Sri Krishna is the Goal and Method of all investigation regarding Himself. The investigation of Sri Krishna forms an integral part of Himself. The process, regarded from the detached point of view of a spectator, involves three factors, viz.—subject of investigation, investigating activity and investigator. These form the natural divisions of the subject of consideration for the hypothetical spectator.
Under Subject of investigation he has to consider the nature of the substantive Reality and His manifestations. Under Process of investigation it is necessary to take cognizance of the nature of the Relationship that subsists between the Subject regarded as Possessor of Power and Power inhering in the Subject. Under Investigator the issue that will demand his attention is the nature of Power Herself conscious of Her relationship with the Subject as Her Possessor. Possessor, Possession and Possessed, or Predominate (Male), Predominated, Agent (Female) and Their reciprocal (Love) Relationship, should form the natural and exhaustive divisions of any truly comprehensive enquiry.
These are termed Bishaya (Subject), Asraya (Power) and Prayojana (Their necessary mutual requirement or relationship); or, from the point of view of the Possessed, as Sambandha (Subject of relationship), Abhidheya (process) and Prayojana (requirement).
The Subject is capable of further elucidation.
Bishaya, Possessor of Power, Master, Lord or predominating Personality is the One and self-sufficing Reality. He is not different from His Power, although the Latter is integrated with Him as inseparable Counter-whole. The Possessor of Power relates Himself to Power, the process presenting a double specification, being related to both Power and Possessor of Power. Sri Krishna is Bishaya. Sri Radhika is Ashraya (Power). Sri Baladeva is Abhidheya (Process).
Sri Krishna is Bishaya. He includes Sri Radhika and Sri Baladeva. Sri Krishna is thus simultaneously One and Tri-Une. As Bishaya Sri Krishna is One without a second. He is the Predominating Integer in the Supreme Tri-Une integrated Expression or Eternal Active Manifestation of Himself.
Sri Krishna cannot be described except in terms of His Eternal Active Self-revealing Existence. Sri Krishna as Predominating Integer in His Tri-Une Expression, can also be described only in a very imperfect manner.
As the Predominating Integer Sri Krishna is the Supreme Lord of all predominated entities. He is the Male or the Predominating Aspect of the Absolute. As Supreme Lord He is the only Male.
Sri Radhika Who is Ashraya or predominated Power, is the reciprocal Counter-whole or the Supreme and only Female. She is the only complete and self-sufficing Servant or eternal, exclusive Sweet-heart of Sri Krishna, Who is Her exclusive and only Male Lover. There is another factor, viz.— the cementing Process Who brings about the union of the Divine Pair. This intermediate Power possesses a dual personality as He (or She) happens to be the Agent of either Lover.
In His aspect as sole Agent of Sri Krishna He is Sri Baladeva, the Alter Ego, External or Official Self of Sri Krishna and the Source of all secondary manifestations of the Director of Power. As sole Agent of Sri Radhika She is the Source of all secondary manifestations of the serving Potency. Sri Baladeva is thus both Male and Female or the Medium or Process bringing about the coupled activities of the Divine Pair. He is the Concatenation.
The Subject-matter of the Theistic Conference cannot be approached except by the guileless acceptance of the causeless mercy of the Supreme Lord. The Grace of Krishna thus becomes also a factor, and in fact the most important subject, of our serious consideration in this connection. The Grace of Krishna is identical with Krishna. The acceptance of the Grace of Krishna would not otherwise be identical with acceptance of Himself. Sri Gaur-sundar is this merciful Aspect of this Absolute.
It is not Dyarchy to which the assent of the reader is solicited. The function of the One Actively Supreme Lord wears this necessarily double aspect.
Sri Krishna is full of all good Qualities. But He cannot divest Himself of the status of the Master. He is the most loveable and generous Master, but He can be nothing to those who do not recognise His predominance. Krishna tries often unsuccessfully to attract these rebellious souls to Himself by the manifestation of His Beauty. Those who see Krishna but once are smitten by the most exclusive loving devotion to His Feet. But there are those who deliberately keep their faces away from Krishna under the counsel of His deluding power. The Beauty of the Supreme Lord fails to make its appeal to such persons. Krishna can of course compel even these persons to turn round and see Him. But in Krishna Beauty predominates over Power. Krishna also represents the insufficiency of the principle of Power with reference to the complete needs of our souls. The soul responds fully to the call of Love by the Beautiful. But those who confound lust with Love instinctively shrink from the ordeal of the sight of Beauty of Krishna.
The Beauty of Krishna, therefore, requires to be advertised by His mercy. The appeal of mercy is the most irresistible and most fundamental of all relationships of the individual soul with Krishna. Sri Gaursundar should, therefore, be the primary, nay, the only Subject of enquiry at the Theistic Conference, if it is to lead to any tangible result. The mercy of Sri Gaursundar can alone lead us to Krishna The Mercy of Sri Gaursundar is identical with the Beauty of Sri Krishna and Both are identical with the Supreme Lord. This is emphasised by clear texts of the spiritual Scriptures which tell us that the Name, Form, Quality, Activity and Individuality of His servants, are identical with the Lord Himself.