Selected articles from the magazine
Edited by Paramahamsa Paribrajakacharyya
Sri Srimad Bhakti Siddhanta Saraswati Goswami Maharaj
Published between 1927 - 1936

The Jiva or individual soul is an infinitesimal particle of the spiritual potency of the Absolute Who is the possessor of all powers. The individual soul can attach himself to the plenary spiritual potency in order to have a place in the plane of service of the Absolute He may, in the alternative, seek to choose his function independently of the guidance of the plenary spiritual power. He is, however, so constituted that he cannot function at all except through the plenary power. When, therefore, he seeks to choose his function independently, he does so against his own nature. In order to be enabled to function at all on his own terms, he is endowed with a second nature in keeping with the requirements of this unnatural demand. This adventitious nature can be cultivated on the mundane plane where it is possible for the rebellious Jiva to indulge his unnatural appetite for independence against the power of Godhead, within certain very narrow limits. But, as a matter of fact, the rebellious soul is compelled to obey unconditionally the deluding phase of the plenary power which produces in him the false egoism that regards itself as having mastery over physical Nature.

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It is a common belief prevalent among the uninformed circles that the Vedantins are all monotheists, but the critics can demarcate the line of distinction between monotheistic vedantins and henotheistic vedantins. Some are apt to confound that the henotheistic thought of Impersonality of Godhead has created the view of personal Godhead. They are surely mistaken. Monotheism strictly dismisses the idea of henotheistic view of different mundane figures of the Impersonality, the subjective existence of which is no other thing than symbolisation of the Infinite Impersonality within the cavity of human senses by material components. The henotheistic idea has misguided the true conception of monotheism which has to establish the Unity and Personality of Godhead together not in the mundane but in transcendental sphere whereas, the Impersonalists differ from the former by assuming the idea of abstraction from concrete matter. This particular turn of mind of the latter misunderstands the true figure of Godhead beyond phenomena and wants to accommodate the figure of the Absolute Truth into something inconceivable and indistinct. The distinctive monism has shown clearly that the indistinctive nature of concocting the subjective existence of the Personal Godhead is rash and foolish.

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I do obeisance to the Divinely beautiful lotus Feet of Sree Gurudeva, to all the revered Gurus and the devotees of Vishnu;

Obeisance to Sree Rupa himself with his elder brother (Sanatan) attended by Raghunath in the company of his associates and followers, and with Jiva (Goswamin).

Obeisance to Krishna-Chaitanyadeva with His own, with Advaita and with the Abadhuta (super-ascetic) Nityananda.

Obeisance to the Feet of Sree Radha and Krishna attended by Lalita and Sree Bishakha with their mates.

Manifold obeisance to Thee who is by Name Krishna-Chaitanya, Whose Beauty is the yellow colour,

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