Letters from Srila Prabhupada Vol.1 1947-1969 (in pdf) - Krishna Path

process is made imperfect, partial and
unscientific.
As you say the waves of the creations
are the different aspects, why a particular
type of waves namely the mankind should
be partially selected and offered services
and why other types of waves such as the
beasts or birds, the plants and the stone
shall not be offered a similar type of services?
In that case how can you say that
the worship of a stone is sinful while a
man who is more than a stone shall be
considered as the object of Love? These
are some of the questions that arise out of
a critical study of your book.
If you so desire I can enter into discussions
about it and my opinion is that your
approach is partial and unscientific.
There is no hesitation to accept the principle
of the Religion of Love because the
Absolute Truth is, as we have known,
Godhead Who is Sat, Chit and Ananda.
Without Ananda there cannot be any Love
that is an accepted fact. Your delineation
of society, friendship and love among the
human beings is based on this Ananda
portion only but you have avoided the
other portions of eternity and cognition of
God the Whole soul. Thus the approach is
partial and unscientific. The true Religion
of Love is perfectly inculcated in the
Bhagwat Geeta. When we speak of Love
there must be the object of Love and the
Lover too. Here in this world we find that
the object of Love and the Lover both are
the cheater and the cheated in their reciprocal
dealings. That is our experience.
But the ultimate end being one Whole
Soul, the dual existence of the object of
Lover and the Loved loses identity. In that
case the eternity and cognisibility of the
Loved and Lover vanish at once. In this
way there arises many questions which
may be put forward to you for further discussions
to adjust your ideas of religion.
Besides you have not quoted any authority
for all your statements. So it is
1940s 5
more or less dogmatic. If different men
put different dogmatic views about reli­
gion and its essential!' who is to be accepted
and who is not be? Therefore the
approach shall be and must be authoritative,
scientific and universal. Your deline­
ations do not conform to all these
necessary things. That is my main contention.
If you have time to discuss on it, I
shall be glad to substantiate my contentions
as far as possible. My basis of arguments
will be Bhagwat Geeta which is the
most authoritative, scientific and universal.
To summarise the conclusions of
Bhagwat Geeta it may be said that,
1) God is One and everything is in Him
and He is in everything.
2) To render transcendental service
unto God is to serve everything that be,
just like to water the root of the tree is to
water the different branches and numerous
leaves of the tree or to supply food to
the stomach is to vitalise all the senses and
the sense organs of the body.
3) The parts are automatically served
when the Whole is served but when the
parts are served the whole may not be
served or not served at all.
4) The parts and the Whole being eter­
nally related, it is the eternal duty of the
parts to render service unto the Whole._
5) A recipient of the services of the
parts, God's "Satchidananda" Vigraha
i.e. the All Attractive Cognisant and All
blissful Personality eternal. He can reveal
Himself by His own potency without any
help of the external potency called Maya
inorder to be cognisible by the limited potency
of the parts and as such He is not
only the greatest of all but he is the smallest
of all. That is His prerogative.
6) He is better realised when He by His
causeless mercy agrees to descend in this
mortal world but he He is never realised
by the partial speculations of the emperic
philosophers however systematic and
Iongtermed it may be.