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March 2018
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Extra English Issues issues

young Prabhupad and Bhaktisiddhanta Sarasvati

(continues from the previous Monday)

Question of Mahadev: In India the tradition is very important from which the spiritual master comes. How important is really in our lives to know that guru comes from a certain tradition? And if he does not, could we look at him as a real guru or we have to have some doubts about his teachings?

Swami Tirtha: I would not say ‘Start with doubts’. Of course it is useful to examine first and then to give your heart. I think it’s much better than first give your heart in an emotional explosion and then you start to think. That is not so healthy. So first try to examine and then try to cultivate.

And usually doubts in that bitter connotation don’t really help spiritual realization. But if we say ‘try to learn, try to examine’, we have all the rights to examine – a person, a teaching, a group. Why not? We have the rights to examine first.

Of course it is important to understand the lineage, especially in India, because they say that all these different spiritual traditions go back to some divine source. So if we can connect back to some divine source, then we are provided a chance to grow. It’s just like belonging to a school. If you belong to a no-name school, all right, you will have a diploma. But if you belong to a topmost school or university, then your diploma is stronger, because you receive a better education and you have better chances. In the same way, it is important to understand the school, the lineage, because then we shall learn accordingly. If you want to become a, let’s say, engineer, then don’t go to the faculty of law, because that’s a different topic. So, in that sense we have to identify what is what, who is who and what is my ambition. And then I have to find a proper school, a proper spiritual lineage – to practice and to educate myself.

Mahadev: How important is for us to really look at the tradition of a guru when we choose a spiritual master. Should we choose a master from a certain tradition or should we choose a master for himself?

Swami Tirtha: Well, there are two opinions. Some say that ‘I choose my master”; others say ‘The master will choose me”. So, how it happens I don’t know. But if we can join a real, authentic, pure personality that will definitely help our spiritual growth. If we join a more problematic person, that will also help. So, we should keep alive this inner conviction that whichever input will come, whichever experience I will have, it should help my spiritual growth.

Mahadev: Once we have a spiritual guidance from a person, should we stick only to this teacher, or we can have various teachers from various traditions? Is it possible in general that you have different gurus in different fields of spiritual knowledge? Is it beneficial for us in our spiritual path?

Swami Tirtha: Usually in the beginning it is suggested: try to learn the truth from one source. Because if in an inexperienced way we run here and there, most probably we will be perplexed and we will lose everything that we had started. But on a more realized platform we can learn from different personalities, even we can appreciate the nice results of other processes. Why not? If my roots deeply connect me to my tradition, I can enjoy my freedom to look around and to perceive the beauty of other realizations.

But to have different lines, different masters – I think this is reserved only for the selected few. It’s better to stick to one tradition, one line, and try to practice and reach the depth of the chances that this school provides us. Some spiritual personalities of course have different chances, different methods for realization. So therefore I say that this is not impossible. But usually for general people like us, it is easier, especially in the beginning, to focus our attention on our studies. And then, let’s say, when you have your master’s degree in your own school, you can look around in a more safe and more proper manner.


(to be continued)



kiss 2

(continues from the previous Monday)

Question of Mahadev: When you have a spiritual master, it’s very tempting to give up all efforts you do yourself and give the rights to your master to take action instead of you. To which extent should you act by your own and to which extent will your master do certain things for you?

Swami Tirtha: There is a long-standing debate on this question; it’s been going on for at least one and a half thousand years now. One idea is that we should act like the kitten, and the other idea is that we should act like the small monkeys. Both the small animals are carried by the mother, but in a different manner. The monkey is catching the fur of the mother and when the mother jumps, the baby-monkey is also carried to the next tree. While the mother cat catches the kittens by the neck in her mouth and she carries them. So this is an on-going debate: whether we should act like small kittens or like baby-monkeys – to catch on or simply to hang?

My understanding is that we should catch on. Better if we are a little bit more active and we let the process also work over ourselves. So a kind of active participation – especially for the westerners! Because we are born in karma-desh, in the ‘land of activity’. For us it’s so difficult to stay without action, we need to express ourselves in activity. In that sense a kind of spiritual activity I think is also very useful and is very much possible. So, act like a monkey!

Mahadev: In the western society nowadays it’s very popular that ‘we all are very positive, we have positive thinking, we are vegans, we do this and that in the New Age movement’. So, we try to find ourselves because we feel completely lost. How should we react when we feel lost for a second? Should we treat ourselves like we made a mistake? Or should we forgive ourselves? Or we should just overcome this moment and go on? And if we have a spiritual teacher, if we have doubts in him for a second, or if we have doubts in ourselves, or in life in general, how should we cope in these moments?

Swami Tirtha: Well, doubts are old friends, staying with us for a long time. Usually people are afraid of their doubts, because they will question the most important things in our life – our ideals, our dreams, our hopes, our feelings. But as spiritual progress means one step closer to reality, one step closer to the truth, even doubts can help us in that process.

Of course, to perceive doubts and to survive these difficult moments – it’s definitely a challenge. Nevertheless I hope that there is such a sacrament in our life, which we can always rely on. Even if everything is broken down around us – hopes, realizations, faith – there must be something that you can catch on. And if we have only one such help, then we can survive the most difficult moments. Then maybe we shall lose one or two battles, but we should win the war.

Mahadev: And which war is it?

Swami Tirtha: The war is against our weaker self. Because our materially influenced self, our bodily consciousness is fighting against the spiritual consciousness. The fight is not externally there, but the fight is practically on the inside. Those who can overcome others, they are strong; but those who can overcome themselves, they are powerful. And I think we should learn how to be powerful.


(to be continued)



(continues from the previous Monday)

Question of Mahadev: Are there any prescribed ways of communication between guru and student?

Swami Tirtha: Yes! It is useful to feel like fool number one in front of our master; but it’s definitely said that ‘don’t act like fool number one in front of your master.’

Yet beyond the jokes, it’s not only a question of respect; because usually we respect an authority. But especially in the path of divine love, in bhakti, we try to practice affection. So beyond the formal respect there must be some affectionate connection between the master and the student. And that will help for development for both – in a very subtle manner. This is some very essential growth in spirituality – when we can purify the emotions, so that these are not some simple human feelings that come and go, but rather they are real, deep, highly polished spiritual reflections, emotions, connections. And then they will purify the consciousness so much so that it is more possible to come closer to divine reality.

Mahadev: If we have affection for our spiritual master, how should we look at this affection? Should we separate the affection for the person from the affection for the guru principle?

Swami Tirtha: I think it’s easier to respect the principle and to love the person. But if you love the principle and respect the person, I think it’s also a good combination. Somehow we should try to exercise both capacities. Because respect or judgment is more like a brain function, that’s a question of intelligence. While affection is more like a heart function. To approach the higher reality I think we should use both our capacities. Sometimes we need to improve our intellectual capacities with some emotional surplus. And other times we need to help our emotional platform with some intelligence. So if we can use both qualities for proper and harmonious growth, I think then we are very much blessed.

Mahadev: What should the students implement more in their lives – emotions or mind?

Swami Tirtha: It depends on the person. To those who are too much on the mind platform I suggest: “Please, have more emotions!” And to those who are too much emotional usually I suggest: “Think more!” Because if you go into one extreme or the other, it does not help. We need a higher synthesis, we need a unity of both main human capacities like the brain and the heart. Because then the unity of both will raise us to a higher platform than simply either this one or that one. Therefore unity of the higher synthesis – I think this is the key to spiritual success.

Mahadev: People in the West in general have problems with accepting authority. How an ordinary man living in the West can diminish his ego in such a way that he accepts a higher authority in his life?

Swami Tirtha: I think this is a general disease here. For hundreds of years in the West we have been trained in such a way: ‘Fight for your own rights! Be independent!’ These are like values in our training, in our education. And then to meet such a spiritual system where authority is in a very high esteem, it might bring some conflict to us. But we need to examine and understand deeply what an authority is. What is hierarchy, for example? Usually we don’t like hierarchy. But if we examine the word, what the word-by-word meaning of ‘hierarchy’ is – it is ‘the ancient structure of sanctity’. So if we want to improve spiritually, definitely we need this ancient blessed structure of divinity in our lives.

So if we can find the proper understanding of the expressions which we cannot handle or we are not familiar with, I think we can improve our understanding and we can improve our practice also.


(to be continued)


(continues from the previous Monday)

Question of Mahadev: Many people are afraid that if they have a guide in their spiritual life, they will lose some freedom or they will be confined. How would you comment on this kind of feelings from students who are seeking for something, but they don’t have the guts to make a real decision?

Swami Tirtha: Well, once somebody asked the same question from a superior friend of mine and his very simple answer was: “Don’t hesitate!” So, sometimes we have to jump into the darkness. Sometimes we have to throw ourselves to the experience to be exposed – with all the dangers of being hurt, but with all the possibilities of full success. Without risk there is no gain. So, jump into the darkness! But in a reasonable way.

Mahadev: It could be a little bit dangerous, because in present days there are many fake gurus, many fake students as well. What should we do to recognize the real guru in our life?

Swami Tirtha: Once I met a master, belonging to a different line, and he told something very interesting: “If you meet a fake one, be very attentive, because that means the original also exists.” And he put it in a very funny way, he said: “Have you ever met a fake 25$ bill? No. No 25$ bill. Because there is no original 25. But you can meet a fake 100 $ bill, because there is an original one.” So, if we meet a fake one, that should help us to trust that the original also exists. Therefore they say that even a fake guru can teach us a lot – about ourselves. So this is also a kind of help in our spiritual enlightenment.

But we should not be obsessed of having a master or not having a master, because beyond all these formalities and traditions, there is a living connection between your inner essence, your soul, and God as the Supersoul. It’s a working principle, it’s an alive principle. Whenever you need this inner guidance, that will help you to find your external guidance. And whenever you find a proper guidance on the external side, it will help your inner life to grow. So in an ideal case these two sides of the story will definitely help each other.

Mahadev: You said that when the student is ready, the teacher will appear. If we think that we are ready, what qualities should we seek in a person to decide that he is our master?

Swami Tirtha: There are official rules, official signs or requirements and there are some personal ones. And it’s good to have a balance of both. It is suggested that we should find somebody who belongs to a tradition, who has given up material ambitions and who is fully dedicated to his spiritual practices, has some theoretical knowledge and also some realizations of the teachings. But also we should examine ourselves whether we are accomplished disciples or not. So we have to improve our vision in order to perceive the master qualities in others. And as this whole issue is under divine protection, I’m sure that a sincere seeker will never be frustrated.

Mahadev: And if we finally meet our proper spiritual guide, how we should treat him – as a person, as a messenger of God, as God himself?

Swami Tirtha: Well, they say that worship is for God and respect is for the master. In this way we don’t make any mistakes. But definitely we should give the proper respect to everyone – whether he is a master, or he is a fellow student, or an outsider. That’s a very useful attitude from our side and in this way we can follow and practice the tradition nicely. Spiritual tradition means that we respect all. And if we want to realize about ourselves that we are spiritual entities, we shall be able to see that in the other fellow human beings and other living entities – whether they are our masters or our followers, it does not matter. So, we have to develop a kind of spiritual vision, and then accordingly we can judge how to behave properly in the given situation.


(to be continued)

St Valentine's day greeting card with candle and hearts

Question of Mahadev: Basically everyone would like to listen what the goal of life is. Why do we live? Why do we exist? What is our connection with eternity?

Swami Tirtha: To find a good answer for this basic questions: ‘Who am I? Why am I here? What is my destiny? What is the goal of my life?’ I think it’s very useful to consider that the centre of the structure of a human body is the heart. And in yoga we had the chakra-system. The middle chakra level is the heart, heart-chakra. There we can imagine our heart as the centre of our existence. And what is the essence, what is in the absolute center of this lotus flower of the heart? This is self-reflection. So, this is the first step. Self-reflection means ‘I try to find the meaning of my life. I try to find the mission of my life.’ This is a more active principle.

So, first you have to investigate who you are. And then you have to find the mission, the proper application, the program for your life. Then it will be much easier to find a proper answer to these questions. And this is the first step. Of course, this is not the last step, but every long journey starts with the first step.

Mahadev: What is the second step then?

Swami Tirtha: Second step: try to find somebody who can guide you. Because if you have a desire to become a student of any art or any science, you have to find a master who will help you, who will teach you, who’ll educate you in that specific science or art. In the same way, if we want to learn the art of life, the mystery of life, we need to find a person who will guide us in this learning and studying process. Therefore we need instructors, we need masters, we need gurus, we need authentic personalities who will help us.

This is the next step. And after that according to the tradition there are many-many other steps. But ultimately there is one main thread of this journey – that from the beginning, where you have started from your present state of consciousness, you have to reach a higher state of existence, a higher level of consciousness, where you perceive more beauty, more peace, more harmony, more bliss. From this you can conclude that the path that you have taken is bona fide, is good for you.

Mahadev: To which extent a single person without any guidance can reach levels of higher consciousness? And when should he realize that he cannot go by his own and should ask for assistance from a master or a superior person on the spiritual path?

Swami Tirtha: For a long time we can go and we can reach quite high levels of reality. Although it’s a little risky whether we perceive reality or we read our own dreams. Therefore a kind of control, a kind of tradition is very useful in that respect. But in the higher realms it is very similar to a good party. And usually you cannot enter a good party without an invitation. But as soon as you have the invitation, then you can easily enter the party. The higher levels of reality work according to invitation. Therefore we need a guide there who will transmit the invitation to us. And with his guidance, with his help we can enter these higher realities.

Mahadev: In our time it’s like a fashion that everybody is looking for guru here and there, people travel all over the world to seek for spiritual advice or guidance. What should be the real communication and relation between teacher and student in our age?

Swami Tirtha: Well, I think that to realize that we need guidance – this is a high level, when we understand our limitations. This is a good sign, this is a proper sign of a real spiritual quest. There is a proverb in India: ‘If the disciple is ready, the guru will come.’ And we think that there is a shortage of gurus, but the gurus say that there is a shortage of disciples. Because the real ones – either on this side or on that side – are few. But it doesn’t mean that we couldn’t become real either as a disciple, either as a master.

And about the communication – I think this is like a bond. This is like a mutual agreement of these two persons that ‘Yes, we shall share the experience of our lives. Yes, we shall go together.’ And therefore a very generous invitation from a master is: “If you come with me, I will go with you.”


(to be continued)


Vishvanath Chakravarti Thakura describes what happens if Radharani is separated from Krishna. When She feels the pain so much, that really She is unable to move, She looks like sick. This book is called Chandrika Chamatkar. Again this astonishment – The astonishment of the moonlight. There it is very nicely described that the opponents of Shrimati Radharani’s and Krishna’s meetings – her mother-in-law and her sister-in-law –by all means want to prevent Their meeting. While the other gopis, the friendly servants of Shrimati Radharani, they want to help this meeting to happen. Therefore they invent some methods.

Radharani is lying sick on the bed – isolated in the inner recesses of the house of the mother-in-law. So, the gopis are in anxiety: “How can we  help Radharani?” And as the mother-in-law wants to take care of her second daughter, Radharani, she wants to find some help. ‘Where to find help? Maybe I should go to Radharani’s girlfriends. They know what the situation is.’ So, they tell the solution: “Ah, we heard about a doctor. He is a magic doctor. He can heal everything! But his therapy is very special. It’s not easy to gain his help.” The mother-in-law and her sister-in-law are alarmed: “Ah! We should take Radhika to the doctor.” So they run into the room. But they see that Radharani is stunned. It’s not only that She cannot move, but they cannot move Her either. So they rush back to the gopi-friends: “What can we do, we cannot bring Radharani to the doctor! Maybe the doctor can come to Shrimati Radharani?” The gopis say: “No, it’s impossible! This doctor is very difficult to be invited into a home. He is not easily convinced to come.” “Please, help us to convince him!” “No, it’s impossible, we cannot do that. He will come to your home only if you pray at his feet. Bow down at his feet and desperately cry: “Please, come to our home and help our Radhika!”

So, it happens. Just imagine: the heavy mother-in-law bathing in tears the doctor’s lotus feet: “Please, come to my home! Meet my suffering daughter!” So, the doctor agrees to come. But when they show from a distance Radharani to him, he says: “Too much trouble! I need a private treatment. Nobody else can be here in the room. And it will take a long time. Maybe I will have to stay overnight.” The mother-in-law says: “Yes! Yes! Please, stay overnight! We shall go out and you can stay, but please, cure Her!” So then the doctor very hesitatingly finally agrees.

The next morning Shrimati Radharani is fine. And the mother-in-law is very satisfied. She is happy with the doctor. I think it’s not necessary to name the doctor. But this is chamatkar – the astonishment, lunatic astonishment, astonishment of the Moon. So, this is our philosophy.

But what is the meaning of this story, which is a little charming, a little erotic, tricky, funny? It shows that the topmost level of the divine lilas is achieved when the opposing energy desperately prays to happen what they wanted to prevent. So, Krishna doesn’t steal Radharani from home – no, He is invited! Do you see the intensity?

Which one is first – meeting or separation? I cannot tell. And it’s not necessary to understand theoretically. It’s enough to have a feeling as a feedback, and this feeling is called chamatkar, astonishment.




Question: What is the gradation of the moods in Shikshashtakam?

Swami Tirtha: The beginning is devotional philosophy. It shows you the path through all the different stages of emotional development. Finally we reach the desperate realization that we have no choice. And therefore we are not ready to give any choice to the Supreme either.

Because what is philosophy? The philosophy is chamatkar, the art of chamatkar. Chamatkar means ‘to be astonished’. So philosophy is to be astonished by the beauty of creation, by the greatness of God. To be astonished – this is philosophy. No doubt, this is a little rasic explanation of philosophy. But anyway it is very close to the truth.

The first verse describes the glories of the holy name like: it provides the blessings rain over the human beings, bathes the soul and purifies the heart… There are seven layers of the first verse only. And then if you go step by step, you will see how desperately Mahaprabhu expresses His feelings. You see, desperately!

But as we have the Golden Volcano translated, please refer to that book. Because when we first read that book with the devotees, after reading the explanation of Shrila Shridhara Maharaj to the last verse of Shikshashtakam, everybody was stunned, deeply meditating inside and said: “That’s too high!”

So, if we take it seriously, we shall be very good devotees, no doubt. And there, in his explanation, the gradual process is described fully: from this astonishment, through the feeling of humility that ‘Although You have given Your holy names, I have no attraction.’ Then through some practical advice that ‘Be humbler than a blade of grass’; then the feeling of separation: ‘Ah Govinda, the world without You is empty!’ Then the high ambition: ‘Please make me a particle of dust at Your lotus feet’, not ‘in Your lotus feet’. And finally this desperate confession that ‘Whatever You do, I belong to You!’

But as we described before, there is no description, only interpretation. So what is the meaning of this “I belong to you’?

Answer: ‘You are Mine’.

Swami Tirtha: Yes, ‘You belong to Me.’ Thank you!

So, truth, beauty, the line of beauty, symbols and dry philosophical tenets – they all fade by the intensity of the Shikshashtanam. Therefore please, read and study these eight verses!



(continues from the previous Monday)

Question of Kripadham: Usually we speak about meeting and separation as a consequence. And we have heard many times that in the divine world time does not exist. So, from this point of view there can be no consequence. My question is if Krishna theoretically can feel simultaneously meeting and separation, does this refer to His devotees as well?

Swami Tirtha: Well, our tradition has a little different opinion about time in the spiritual sky. For example in the Brahma Samhita it is described that in Shvetadvip, in the divine realm, time exists as an eternal and blissful moment. Why? Because although there is a totality of existence of different lilas, nevertheless, in order to expand Krishna’s taste and pastimes, there is a necessity also for sequence. And that sequence is served by the spiritual version of time. So it provides the ‘before and after’ sequence, but it does not mean that it diminishes anything.

You remember sometime the devotees asked Shrila Prabhupad: “Prabhupad, is there any snow in the spiritual sky?” A little perplexing question! Then after thinking for a while he said: “Yes! But without the cool effect.” So, without the inconvenience. Because how can we steal the experience of snow from God?! This is also for Him, for His happiness! Like the kids are always very happy if the snow starts to come. In the same way, if Krishna needs the sequence, this will be provided, this will be served by the spiritual time factor.

But our stories describe – again in a very poetic and in a very emotionally intensive way – what happens if Shrimati Radharani feels separation from Krishna. What is the description, Yashodka?

Yashoda: Close to death.

Swami Tirtha: Close to?! That is only on the first page. Go to the next page. Yes, correct. It is so nicely described that She is stunned, She crumbles, She cannot move. In a very desperate and sad mood She can only sit on the ground and write with Her finger in the dust. This is one of the highest types of ecstasies.

But we have heard that, you know, the sadhana-bhakti is only for the beginners, so minimum we should come to the raganuga-platform – to follow the example of the great ones. So, until this Krishna is here, we are active – because usually devotees are very happy to make a personality cult, they make their gurus into God. So until our Krishna, our God is here we are active, we show how much we are busy in our service. But as we have learned in the shastras, in the rasic scriptures, whenever our Krishna is not here – so when Gurudev withdraws – then in a very rasic mood we crumble. We sit on the floor for weeks, doing nothing, due to deep ecstasy and the feelings of separation. Right, because we are raganugas! Please, don’t imitate.



(continues from the previous Monday)

You know that without the one the other cannot exist – without meeting there is no separation and without separation there is no meeting. They presuppose each-other, because this is a way to make it more intensive.

I have to tell you, to associate directly, personally with our spiritual master – it was a very intensive experience. But the separation is a little more intensive. So Krishna, as the ultimate director of all the plays and theatre performances in this grand universe, He knows all the patterns of dramaturgy that will smashingly tell you the story. Therefore He uses both extremes – the meeting and the separation. We need these two tastes. If Romeo and Juliet didn’t die at the end, nobody would listen to that story. Isn’t that? But because the two extremes are there – the highest burning and the greatest suffering – although it’s very painful to watch the theatre and everybody is in tears, still everybody says: ‘It’s so nice!’

Or the Ramayana – same! The separation between Sita and Rama is so painful! Still everybody is watching the story hundreds of times to wait until They meet again. We know how the story goes, still we are ready to join the mood of separation and meeting.

Which is first – separation or meeting? Actually in Rupa Goswami’s analysis about the spiritual feelings in Bhakti-rasamrita-sindhu, he quotes a very special mood and this is the purva-raga. Raga means ‘attachment’ and purva means ‘previous’ or ‘first’. That is such a feeling when the lovers don’t have the possibility to meet, they are separated, but they have a very high expectation to meet. So although they are separated, nevertheless they are united. This is the positive interpretation of purva-raga. But if there is an intensive desire, they will meet. And then what will happen? Again purva-raga, the same feeling will appear, but now in an opposite way. Although they are united, they will have the apprehension to be separated again. And that’s the painful explanation of purva-raga. So, which is first – we can never know.

Yamuna: Which is last?

Swami Tirtha: Subjectively the last one is separation. Because ‘last’ means that this is the end of the story, right? And when the Romeo and Juliet finishes at the theatre, you go home and you meet your wife. So after extreme separation in death, you will meet. But apart from jokes – I said ‘subjectively’ as we are all separated from the embrace of the Supreme, from the bosom of God. The end of the story will be when we find our way back.

The present day is here. Don’t worry about being separated before, don’t be afraid of being separated again. Now it will be very unusual what I say: live for today. Of course we know we live in eternity, so if you develop separation consciousness, you will perceive that eternally; if we develop meeting consciousness, then we shall meet forever. It’s difficult to have this quantum jump over the dimensions. But I will remind you of the words that ‘time melts’. Sometimes time just melts.


(to be continued)



(continues from the previous Monday)



Daoism speaks in symbols. Oriental, no doubt – but only symbols. The first verse of “Tao te ching” is: “The dao is what you cannot describe; if something can be described, this is not the dao.” It’s just like a puzzle, like a riddle. What does it mean? All right, visually they describe it better, because they use the yin and yang – there is the unity; and the diversity. And one contains a little part of the other, because in the black field there is a white drop and in the white field there is a black drop. A little dry. Tells the story, but a little dry.

Let’s cross the Himalayas in the southern direction. They also use symbols to describe the same truth – the unity and the diversity principle – but here it is so poetic! They say that the black God and the white Goddess meet. So these are not only some little painted surfaces, revolving around each-other. But this is like a dance, like a romance, like movement – this is beautiful! It is more beautiful; the other one is also beautiful, no doubt. But this is more beautiful, more emotions are also added.

But do we understand the meaning? Hardly ever. Yet, if you examine yin-yang, if we return one step for a moment – you know it is a circle and what is the shape of the division between the two fields? It’s an S, right? Going like in a curve. In the western aesthetics the S is called ‘the line of beauty’. You see, the demarcation line between the two fields is the line of beauty. Wherever you see this design, it’s interpreted in the west as the line of beauty. Yet ‘line of beauty’ is again a theoretical point of aesthetics. But have you seen the form of Krishna? He is standing in this form. This is the threefold-bending form – Tribanga, bending at three places – this is the S.

So, it’s very hidden there in Daoism, in the symbol of dao, yin-yang. It is very theoretically explained in the western aesthetics. While if you identify the source of all the knowledge of the west and all the symbolism of the north, you will find the person behind, the personal God. Krishna plays His flute in this beautifully bending form.

And whenever we read, or we hear, or we remember these beautiful stories of Him and His partners – meeting or separating – this is repeated. But it is explained in such a poetic way that is surcharged with a personal touch, surcharged with emotions. And this is an effective way, a very touching way to explain the things to human beings. Because we feel the happiness of meeting and we feel the pain of separation. So if the divine truth shows its faces using our language, so to say, then we shall understand what’s going on.

(to be continued)