The Bhagavata Ethics part3

The yogi’s interest is inner peace and self-realization and social harmony.
Science of Identity Foundation – Jagad Guru Speaks
Subjects of philosophy and theology are like the peaks of large towering and inaccessible mountains standing in the midst of our planet inviting attention and investigation. Thinkers and men of deep speculation take their observations through the instruments of reason and consciousness. But they take different points when they carry on their work. These points are positions chalked out by the circumstances of their social and philosophical life, different as they are in the different parts of the world. Plato looked at the peak of the Spiritual question from the West and Vyasa made the observation from the East; so Confucius did it from further East, and Schlegel, Spinoza, Kant, Goethe from further West. These observations were made at different times and by different means, but the conclusion is all the same in as much as the object of observation was one and the same. They all hunted after the Great Spirit, the unconditioned Soul of the Universe. They could not but get an insight into it. Their words and expressions are different, but their import is the same. They tried to find out the absolute religion and their labors were crowned with success, for God gives all that He has to His children if they want to have it. It requires a candid, generous, pious and holy heart to feel the beauties of their conclusions. Party-spirit — that great enemy of truth — will always baffle the attempt of the inquirer, who tries to gather truth from religious works of their nations, and will make him believe that absolute truth is nowhere except in his old religious book. What better example could be adduced than the fact that the great philosopher of Benares will find no truth in the universal brotherhood of man and the common fatherhood of God? The philosopher, thinking in his own way of thought, can never see the beauty of the Christian faith. The way, in which Christ thought of his own father, was love absolute and so long as the philosopher will not adopt that way of thinking he will ever remain deprived of the absolute faith preached by the western Savior. In a similar manner the Christian needs adopt the way of thought which the Vedantist pursued, before he can love the conclusions of the philosopher. The critic, therefore, should have a comprehensive, good, generous, candid, impartial and a sympathetic

What sort of a thing is the Bhagavata, asks the European gentlemen newly arrived in India. His companion tells him with a serene look, that the Bhagavata is a book, which his Oriya bearer daily reads in the evening to a number of hearers. It contains a jargon of unintelligible and savage literature of those men who paint their noses with some sort of earth or sandal, and wear beads all over their bodies in order to procure salvation for themselves. Another of his companions, who has traveled a little in the interior, would immediately contradict him and say that the Bhagavata is a Sanskrit work claimed by a sect of men, the Goswamis, who give mantras, like the Pope of Italy, to the common people of Bengal, and pardon their sins on payment of gold enough to defray their social expenses. A third gentlemen will repeat a third explanation. Young Bengal, chained up in English thoughts and ideas, and wholly ignorant of the Pre-Mohammed history of his own country, will add one more explanation by saying that the Bhagavata is a book, containing an account of the life of Krishna, who was an ambitious and an immoral man! This is all that he could gather from his grandmother while yet he did not go to school! Thus the Great Bhagavata ever remains unknown to the foreigners like the elephant of the six blind who caught hold of the several parts of the body of the beast! But Truth is eternal and is never injured but for a while by ignorance.