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Sree Krishna, The Lord Of Love

Baba Premananda Bharati

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PREFACE

PREFACE

I beg to present this my humble work to the English reader. It is the history of the Universe from its birth to its dissolution. I have explained the science of creation, its making and its mechanism. In doing so I have drawn my information from the recorded facts in the Sacred Books of the Root-Race of mankind. Some facts and explanations are herein furnished for the first time in any modern language. This book embodies true Hinduism. If read with an open mind, it will serve the reader with ill

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INTRODUCTORY.

INTRODUCTORY.

In seeking even material Pleasure or happiness through life we are ever seeking this Absolute Bliss, only most of us do not know it. The man who devotes his heart and soul to acquiring wealth is, in fact, but striving to attain this blissful state. For what does the would-be millionaire work to make the million but to secure pleasure, the pleasure of good eating, good drinking, good living, good enjoyment—to be happy? He makes the million; but the happiness which he secures, by securing the mean

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SECTION I. THE CONCRETE AND ABSTRACT GOD.

SECTION I. THE CONCRETE AND ABSTRACT GOD.

The answer is: It has, only the Divine Mind, being consummately pure in its state and perfect in its working, is absolutely powerful to create, preserve and destroy; and the Body in which the Divine Mind is encased is composed of a substance not of any material make. But what does this Body of God look like? Is it like a human body? The answer is: Yes, but of a perfection of shape, symmetry and beauty, with which no human body can be compared; it is the Original Body, of which the human body is

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SECTION II. THE SCIENCE OF CREATION.

SECTION II. THE SCIENCE OF CREATION.

"Oh, yes!" he exclaims, as the memory of his function springs within him, "I am to create the universe; but how?" "By meditating upon the former creation. As the memory of past creation, which dwells within thee, shall awake, creation will begin." With hearing begins action; and as Brahmā concentrates his mind upon his former creation, its memory in time flashes through him, and with the flashing of that memory creation manifests itself, in the shape of earth, and sky, and trees, and grass, and

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SECTION III. THE STEPS OF CREATION.

SECTION III. THE STEPS OF CREATION.

The Veda says that when the three Cardinal Attributes, by losing this equipoise of force, sprang into being, and leaving the bosom of Krishna (Absolute Love) passed through the three stages of their development, viz., Vāsudeva, Sankarsana and Pradyumna, they brought with them a vibration from Krishna which found expression in Aniruddha, who exclaimed as he awoke from trance-sleep, as it were: "I am One, I wish to be the Many." This Divine Will manifested itself into the Universe in the manner de

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SECTION IV. THE CYCLIC MOTION OF CHANGES.

SECTION IV. THE CYCLIC MOTION OF CHANGES.

The next cycle of time or events is the Month, in which two events which occur within twenty-eight lunar days are reproduced in the next twenty-eight lunar days. These two events are the fourteen days of waxing and waning moon, and the bright fortnight is the day and the dark fortnight is the night of the month. The next larger cycle is the Year, in which the four seasons mark the principal divisions of events and are reproduced in all years in the self-same order, their uniform changes of weath

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SECTION V. THE GOLDEN AGE.

SECTION V. THE GOLDEN AGE.

Among themselves they feel a Oneness which only the most sublimated souls, who have realized their at oneness with the all-pervading Spirit, can feel. All humanity feels as one man, and the only distinction they find in this Oneness is in the little difference in the formation of the male and female bodies, although this outward perception of this external difference in some details of the physical structure does not influence the feeling of unity within. Still the difference creates this much d

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SECTION VI. THE SILVER AGE.

SECTION VI. THE SILVER AGE.

As I have said, in the Golden Age there are no carnal relations between man and woman, so is there none in the Silver Age, although man and woman as husband and wife live together in houses, have housekeeping and enjoy material comforts. Yet, strange as it will strike most of us here at this distance of time, the Golden Age and Silver Age women bear and give birth to children. The child is born in the womb of its mother at the wish and command of the husband. The wife asks her husband for a chil

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SECTION VII. THE CASTE SYSTEM.

SECTION VII. THE CASTE SYSTEM.

Thus the Brāhmans, who devote themselves absolutely to acquiring wisdom by communing with the Soul of Nature and its finest and purest attributes, and to supplying them to those who do not any more enjoy that advantage and privilege, naturally form the head —the seat of wisdom and intelligence—of the social organization, called the four-castes. The lower three castes are indebted to the Brāhmans for wisdom which they receive from them in the form of lessons and codified laws of life which guide

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SECTION VIII. THE FOUR STAGES OF LIFE.

SECTION VIII. THE FOUR STAGES OF LIFE.

The Divine Cycle of time can be likened to a fruit. Like the ripening and rottening of a fruit, the Divine Cycle develops and degenerates into rottenness. The Golden Age is its ripening stage. At the end of that age, it is fully ripe. The Silver Age is its overripe stage. The Copper Age marks the stage of its rottenness and the Iron Age is its fully rotten stage. At the end of the Iron Age, it is reduced to its seed out of which springs the sprout of the Golden Age. And during the junction perio

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SECTION IX. THE COPPER AGE.

SECTION IX. THE COPPER AGE.

It is spiritual magnetism which is worth preserving. It is spirituality which is the medium which transmits good heredity from parent to progeny. The mind is the storehouse and battery of all human magnetism. The vibrations of the mind pervade every atom of the body and the mind's vibrations are generated by its principal and most powerful thoughts and sentiments. These vibrations are the essence of these thoughts and sentiments, and magnetism is that subtle essence impregnated with the potencie

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SECTION X. THE IRON AGE.

SECTION X. THE IRON AGE.

Yet for all that, despite all these strenuous efforts of the small spiritual portion of the people to save the souls of their brethren from succumbing to the dark forces of the age and the allurements of a material life of undisciplined liberty and license, human society falls into a mental and material state of chaos, typical of the stage of complete rottenness of a fruit. As many grains of wheat when ground in a mill look like one substance, called flour, which means so many separate grains of

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SECTION XI. MANWANTARA OR THE DELUGE.

SECTION XI. MANWANTARA OR THE DELUGE.

In the distorted version of the Deluge in the Holy Bible, this principal factor of the preservation of Noah and his Ark, the Divine Fish, has not been mentioned out of ignorance of the detailed facts of the cataclysm. This ignorance is excusable, judging from the fact of the remoteness of the time when the last Flood occurred. What the Bible estimates as 6,000 years the Hindoo Books put down at more than 4,000,000, when Manoo (Noah) was afloat on the waters of the universal inundation. The Divin

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SECTION XII. THE KALPA CYCLE.

SECTION XII. THE KALPA CYCLE.

The water of the Watery Expanse, into which the lower three spheres are reduced by the Kalpa Pralaya, is this Unmixed Pure Water, which is invisible to our ordinary physical eye. The world is indebted to the Immortal Mārkandeya for a description of what remains after this Kalpa dissolution. Blessed, then, with the finest and purest Element-body, he alone hovers over this vast Watery Expanse. His experiences are recorded in that History of the Universe, the Mahābhārata, of which here are a few de

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SECTION XIII. NATURAL DISSOLUTION.

SECTION XIII. NATURAL DISSOLUTION.

A recent discovery of modern science has not only thrown the clearest light upon this Hindoo doctrine of the unity and composition of the universe, but has fully proved its correctness. This is the first indirect investigation of Western material science into the realm of the subjective side of creation. The author of this discovery, by strange irony of Fate, is a Hindoo, though educated and trained in scientific knowledge in England, under English teachers of Science. He is now a scientific cel

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SECTION XIV. MODERN SCIENTIFIC TESTIMONY.

SECTION XIV. MODERN SCIENTIFIC TESTIMONY.

Still more significant is the action of anaesthetics and narcotics. Under their action the sensitiveness of metals can be reduced to any desired degree, exactly as is the case of human beings. A more striking parallel between animal matter and metals is established by Prof. Bose. The action of some narcotics on the human frame is known to be paradoxical under certain conditions. While a large dose of opium, for instance, decreases the sensitiveness of the human body, a very minute dose has exact

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SECTION XV. SCIENCE UPHOLDS SHASTRAS.

SECTION XV. SCIENCE UPHOLDS SHASTRAS.

It is the ignorance of the knowledge of the constitution of the universal and human bodies that forms one of the chief obstacles of a correct study of the laws operating behind external Nature, It is the general belief of modern humanity that the human body is made up of flesh and blood alone. This is true so far as the physical body is concerned. But there is another body within us finer than the physical which is the real body and of which the physical body is the outer encasement. This real b

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SECTION XVI. PHYSICAL AND ASTRAL BODIES.

SECTION XVI. PHYSICAL AND ASTRAL BODIES.

The Universe is one whole manifestation of Cause and Effect. All Nature is manifested and materialized forces of Action and Reaction. The Doctrine of Karma is based upon the natural law by which action produces reaction, the law of cause and effect. It holds that every action is the cause of every reaction as well as the effect of the action which is its producing cause. The doctrine of Reincarnation specifies the different physical forms in which groups of accumulated causes of reaction manifes

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SECTION XVII. KARMA.

SECTION XVII. KARMA.

This is the law of working of human Karma, the inexorable law which shapes our life and destiny, which fills existence with joy or sorrow. Karma is unending unless we learn the mysterious law which works it and grasp the still more mysterious Law behind that Karmic law and by its practice destroy its roots and prevent its present and future actions within us. I will speak of this Law and of its ways of practice later on. We often see a man, who has lived a good, pure and harmonious life, suddenl

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SECTION XVIII. REINCARNATION.

SECTION XVIII. REINCARNATION.

But finding it impossible to do so in the present body any more, it tries to find some vehicle through which it can resume its functions. The pain of the worst stage of the physical disease distracts it more and more so that it thinks it would be more comfortable in any other body than its present one. In confusion, this central force of the astral body enters with that body into the volume of air which fills the physical body, thinking it will gain relief from the unbearable pain. And no sooner

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SECTION XIX. HOW TO DESTROY KARMA.

SECTION XIX. HOW TO DESTROY KARMA.

It is absolute Krishna-consciousness—or God-consciousness, if you will, if that God is Absolute Love—that carries the atom from its man-stage of development to its Real Home, Krishna, the Abode of Eternal Love and Bliss. Like all roads leading to Rome, all religious paths lead to that Home. The primeval, the most natural and the most scientific religion, called now the Hindoo religion, has constructed five main roads for making the return journey easy, and the travelers can choose any of these r

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SECTION XX. THE ATOM'S RETURN JOURNEY.

SECTION XX. THE ATOM'S RETURN JOURNEY.

There are five processes of mental discipline by the aid of which the human soul can reach the goal quicker. These are called the five paths of Yoga, viz., Hatha, Karma, Rāja, Gnāna and Bhakti. Yoga means Union. The word Yoga is the original of its corrupted English form "Yoke." Yoga, therefore, means yoking the Mind to the Spirit of God by concentration. Hatha Yoga consists in cleaning and disciplining the outer and inner physical body by the practice of certain postures of sitting, processes o

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SECTION XXI. YOGA.

SECTION XXI. YOGA.

Bhakti Yoga is concentration on the Deity through Devotion, the best and highest form of Yoga, higher than all the other forms, as Krishna Himself has said in the Bhagavat Gita Devotion is the full fruition of spiritual concentration. A true devotee is the highest Yogi, for he is filled with humility, and sincere, abject humility is the expression of the sublimest spiritual nature; it is "the softened shadow" as the Lord says, "that is cast by My Love." Sincere humility springs from the clear re

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SECTION XXII. BHAKTI YOGA.

SECTION XXII. BHAKTI YOGA.

Chaitanya's love, devotion and spirituality will ever remain unparalleled. He preached Krishna, the Seed and Soul of Love Absolute, and while preaching he would burst forth into song in praise of Krishna. Thus singing he would be filled with ecstasy and, in its fullness, he would be moved into the most graceful dance the world has ever seen, now shouting the Name of his Lord and anon weeping for his Lord's grace, his arms and whole body waving and quivering with the heaving billows of his heart'

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SECTION XXIII. VAISHNAV, CHRISTIAN OF CHRISTIANS.

SECTION XXIII. VAISHNAV, CHRISTIAN OF CHRISTIANS.

Then, after answering the calls of Nature, and after rubbing his hands and feet with pure earth and washing them for many times, he takes a full bath either in the Ganges or in any river if it is near by. If not, he bathes in a pond or at a well or at home with two or three large jarfuls of water. While bathing, he utters many a hymn and prayer to Krishna. After the bath, he wears a piece of dry cotton cloth which has been washed in clean water, or a piece of pure silk cloth. He then goes to a f

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SECTION XXIV. KRISHNA LEELA.

SECTION XXIV. KRISHNA LEELA.

Five other minor powers are (1) Knowledge of the present, the past and the future; (2) Control over the Opposites, such as heat and cold, joy and sorrow, etc.; (3) Knowledge of another's mind; (4) Suspending the action of fire, sun, water, poison, etc.; (5) Invincibility. These powers serve the Lord in His Leelās as humble slaves, whether he is conscious of them or not. Leelā means action of God Incarnate. The Rash Dance with the Gopis is the greatest Leelā of Krishna. It was the manifestation o

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PROEM.

PROEM.

I bow to the Glorious One—the unerring Mariner who has guided my frail life's bark across the billowy world-ocean wrapt in "Goo"—the darkness of ignorance—with the ever-illuminating "Roo"—the search-light of wisdom—to the Land of the Lotus Feet of Krishna. I bow to Sree Brahmananda Bharati—my Gooroo. And now, hush I list! I sing of Krishna. I will sing of Krishna, the Lord of Love, the Seed and Soul of the Universe, the Ultimate Principle in the composition of Creation, of, all souls' real Home—

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CHAPTER I.

CHAPTER I.

Thus spake Brahmā unto Mother Earth, who lowly laid again her dark head, and entering the Abode of Vishnoo, he said unto Him: Thou Mighty One! Well dost Thou know the grievance of her, the Patient One, who is dear unto us. Do Thou in Thy glory and majesty succor her, O Lord! "Let the Only One, the Lord of Love, the Sovereign of all the Universe, the Author of all that lives, again be born upon her surface, and so bring to her wilted breast the nectar of Love, that all who draw from her may again

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CHAPTER II.

CHAPTER II.

"But when the soil of thy heart has been made fertile for fear, be sure its seed therein will thrive, finding sustenance for sprouting and its fruit it will bear. "Stand valiant, O prince, and be not like the timorous woman who runneth away from the shadow of danger but to flee into the arms of the foe. Thy Karma that counteth up the reckonings cannot be cheated. So be not, O prince, of timid heart; and each son that cometh from the womb of thy sister, Devaki, shall be given to thee." Listening

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CHAPTER III.

CHAPTER III.

Now the time was ready for Hari (Krishna) to come to be born and dwell upon earth. His sweet will it was to be as a man and show man the beauty of Love. It was then that Devaki again conceived and a mother unto the eighth child would be. But lo! fear now to her was unknown and glory shone around her like the sun filling the darkened dungeon with light, for the Lord of all Light in her mind did come, and Him as a child to the world she would bring. She, who the mother many times of sorrow was, no

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CHAPTER IV.

CHAPTER IV.

"O Thou, the Eye of the Universe that sees all, the all-hearing Ear, the Heart that draweth unto itself all that sprang from Thee! "Thou, the Seed and Soul that hath in its centre the roots of all space and all that space containeth! "Thou, the Source of all Love, the Existence of all Life, the Dispenser of all Light, the Mystery of all Wisdom, who, self-created, chose not to dwell alone, but willed creation to be and from whose breath all living creatures sprang! "O Thou, who suffered darkness

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CHAPTER V.

CHAPTER V.

The cows, big with young, dropped their calves, and their bags were full unto bursting for all that came to take sustenance therefrom. The motherless cubs of wild things fearlessly suckled from her udder, and the cow lapped the soft, furred sides of the young stranger with her long, rough tongue. And all the wild things that hungered were fed in that hour. The eagle left its nest on the mountain's rugged side, and sat on the tree with quivering wing beside the dove, that cooed its inward shout o

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CHAPTER VI.

CHAPTER VI.

At break of day, the prince entered the dungeon to seek the life of the eighth child of his sister. As he lifted the child on high to dash its head on the flagged floor, lo! the child slipped from his hand and rose, the while speaking: "Karma, that counteth all reckonings up, cannot be cheated by thee, O prince! Tis written that thou must be slain by the eighth son of thy sister, and so it shall be. "That child I am not, O prince! But I came on earth for this hour, to show thee thy folly. Dost t

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CHAPTER VII.

CHAPTER VII.

Gleams of kindness, and deeds of generosity, and miracles of patience, and justice, and love, unheard of before, now naturally burst from the heart of man, as water bursts forth from a spring 'neath the rock. And the fields, that before were dried and burned by the sun's rays even as stubble, gave forth rich harvests. And the rivers and seas that were lost to man's eyes, again in beauty before them rested. And the Child that was the stalk and stem of Love in beauty did grow, shedding His graciou

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CHAPTER VIII.

CHAPTER VIII.

But mark now the kindness and power of Love. By the touch of His lips upon her breast, she, who never knew love, by contact with Him became sanctified. And the effort Putanā put forth to bring death to Krishna, under cover of Love, did make her for the moment a mother in truth. And for that moment of concentrated love in Him the honor of Divine Motherhood on her was bestowed in that realm where hate is unknown. And all the world marvelled, when dead she lay, at the aroma that rose from her huge

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CHAPTER IX.

CHAPTER IX.

The strength of her knees gave way and the Child sank to the ground, when a whirlwind came, in the shape of a dust-storm, and raised the Child to heights unseemable, but soon again lightly on His feet He descended at the side of His mother. Wildly she clasped Him in her arms and kissed Him again, but He opened His baby mouth to her eyes, and lo, the universe she saw within! And in that moment unto her it was revealed that He, whom she called her son, was God—the Seed and Soul of the Universe; th

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CHAPTER X.

CHAPTER X.

The cord lacked two inches in its reach to the bench; more cord she sought, and fastening it end to end, found still the two inches missing. Cord after cord she added thereto, but she could not make the two ends reach. Amazed and startled she gazed at the Child, her hair dishevelled, her face flushed with excitement, a great fear looking from her eye, for what was this miracle, that prevented her from spanning the reach of two inches? The Child, on seeing the troubled face of His mother, allowed

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CHAPTER XI.

CHAPTER XI.

And in a little while the city of Brindāban thrived, and a city of plenty it was to all who therein lived. But as time went on, even here the dread calamities seemed to follow the boy Krishna. For an Asura, sent by Kangsa, assumed the form of a calf, and strayed among the calves, hoping thus to elude the eye of the Child and perhaps take Him unawares. But hardly had he mixed with the herds when Krishna pointed him out and strode to where the calf was grazing. With easy grace He lifted him by the

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CHAPTER XII.

CHAPTER XII.

Tender am I of the Flock, O My mother, and to them I must go, with them must I be to teach them Myself and the Power of Love. "Even now must I go to the calling hearts, who madly seek Me and will not be satisfied till again Me they see." And Yasodā, the Mother, in amazement gazed on the face of her son and understood not His prattle that such wisdom held, but the tears of fond pride rose to her eyes, as she saw the love that came from the boy and enveloped Him as a soft cloud of light. And she k

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CHAPTER XIII.

CHAPTER XIII.

But Krishna lifted His eyes to the sky and illumined all the heavens became. For the Dispenser of all Light destroyed the evil that sought to reign in that land where Love dwelt, and with mighty strength He felled the feeble hands of Evil to the ground. For, where Krishna was, illumination was and darkness could not draw life. The deadly shade of Sin sought to blight and blast the garden where Truth bloomed fair and tall; but so ripe with Love it was that it could not on that soil take root, to

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CHAPTER XIV.

CHAPTER XIV.

And so it was with the cows and the calves. Those who milked the cows were wild with joy to stroke their hides and feed them, and milk of those cows as nectar was. And Krishna stood with the cowboys among the cows and smiled in His wisdom at them all. Now Brahmā knew that the boy was the Lord, who as child to man had come, for by his Yoga-power he had taken the cows and calves and boys to a cavern and there put them to sleep. But Krishna, to prove Himself the greatest in power, had divided Himse

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CHAPTER XV.

CHAPTER XV.

In those days, when Love was predominant and held no place for that which overcame and destroyed that which could not hold sway there, because when love is strong and active, then doth evil become feeble and weak and slinketh away into darkness and deep places, where the light of love cannot reach in to reveal its blackness unto the light of the sky. In the river, on whose bank Krishna, Rāma and the cowherd boys often sat and sang the deeds of their hero, there dwelt a huge serpent monster with

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CHAPTER XVI.

CHAPTER XVI.

Oh, grand was the sight of Love, crushing out Hate from the land, and the Gods sang and shouted and crowded together to see Sin conquered and Virtue grow strong! Yasodā and Nanda, with the Gopas and Gopis maddened with delight, took Krishna home, while the heavens opened and scattered flowers to carpet His path. And forever the lake was free from the venom the serpent had cast, and the near-by atmosphere purified was from the pestilent influence that hovered about there. For the monster at Krish

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CHAPTER XVII.

CHAPTER XVII.

One summer day Krishna and Rāma and their companions in the shade of the trees were a-sporting among themselves, when they saw coming toward them a stranger, a boy, clad as a tender of cows. He joined in the games and soon all were merry, but Krishna, the knower of all, and the all-seeing One, in him beheld an Asura, named Pralamba, who had come in their midst to bring calamity, though friendship he feigned. Krishna proposed a game to be played by dividing the boys into equal numbers and fightin

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CHAPTER XVIII.

CHAPTER XVIII.

Another time the cows strayed into the forests and were overtaken by a great conflagration, and like wild beasts they leaped and bellowed through the forest. The boys followed and called, but onward the cows plunged, nor heeded their voices, till Krishna's voice they heard; then turning they gathered about Him, seeing naught but the love and power in His eyes. For the brute is ever stilled by the might of Love; unlike man it knoweth its power and yieldeth to its force. But the boys still turned

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CHAPTER XIX.

CHAPTER XIX.

"Oh, the sound of His flute is proof against the iron-moulded mind and can soothe a very giant of fierceness into gentleness by its sweetness! Checked is every fear, and rebellion is laid low in every heart, and a kingdom of love every home becomes wherein that sound hath pierced. Ofttimes it seemeth that time itself doth suit its step to keep pace with its rhythm, for, note ye not, how the sun doth stand, loath to move, lest the sight and sound it loseth? "Oh, why are we not the flute He holds

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CHAPTER XX.

CHAPTER XX.

While Krishna, surveying His world, was enthroned in His kingdom of Love, and as the Gopis came to the feet of Him, who was the author of all Love, so all must come empty and free from all earthly desires to accept that Love for Love's sake. For naught cared the Gopis but Krishna, desiring naught else beside! So only can Love Absolute be gained in absolute self-surrender. He who would have that Love that is its own enjoyment, that Love that a universe unto itself is, doth not find it easy to obt

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CHAPTER XXI.

CHAPTER XXI.

After sporting among themselves, the boys spoke to Krishna, saying: "O Krishna! a-hungered are we; where, oh where shall we find food? Canst Thou not assist us?" And Krishna answered them, saying: "Go thou yonder where many Brāhmans are performing religious ceremonies; go to them and in My name say unto them to supply us with food. Say unto them that Krishna is wanting, and ask them therefor." The boys went; but when they delivered unto them the message of Krishna, the Brāhmans answered not, nei

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CHAPTER XXII.

CHAPTER XXII.

"But come to the hillside that entwines our land, the hills and plains that furnish us with sustenance for our cattle, and to the forests, too, where fruits grow in plenty and give of their abundance to all who but take it. "Come there and give to the hill and the trees our sacrifices of joy and love, and feed the cows with offerings of fresh grasses, and walk with me around the hill in ceremonial procession and we shall see their worth and their kindness." They did so, and Krishna said unto the

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CHAPTER XXIII.

CHAPTER XXIII.

So, taking His flute. He went to the forests and stood on the brow of the hill. All about the white moonlight lay, bathing in silver the fruit trees in blossom; soft the winds were, and rich the fragrance that they brought on their breezes. The noises of night alone could be heard. And surveying His world with love-filled eyes, Krishna took up His flute and poured forth the strains that never were heard by man or god until that night on the moon-kissed hill, when all Brindāban in peace did smile

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CHAPTER XXIV.

CHAPTER XXIV.

The bevy of women, that crowded about Him, grew pale with pain and ashen with fear. Tears came to their eyes and anxiety to their souls, as they heard the words of Him who was all in all to them; till one, more brave than the rest, broke forth: "O Lord, for the Master of Love art Thou, send us not away from Thy side. All have we left to serve Thee, our Master. Husbands have we, and fathers and brothers, but to Thee alone we belong. They are but the keepers of our earthly bodies: Thou art the cus

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CHAPTER XXV.

CHAPTER XXV.

And when He, the Lord of Love, vanished from the dancing Gopis, she, sweet Rādhā, with Him vanished. And they wandered in the deep groves, these, the Twain, Who in Glory dwelt, she the loving, He the Lover, both the Blissful, both the Purest. He the dew-kissed flowers gathered, twining them about the maiden. But the flowers in their beauty were not half as fair as she; and sweet Rādhā, pearl of maidens, gazed with love-light in her eyes, knowing naught was half so lovely as the hands that placed

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CHAPTER XXVI.

CHAPTER XXVI.

This love still untaught, still gazing on Him who was all encased in love, all made of love, all teeming with love, they knew themselves of His creation, and Him their Sovereign Lord. And Kangsa knew that by knowing Him the world would boldly recoil from the sickening deeds of his cruelty, the foul plots of his life, would be laid bare to all, and the world in rebellion would rise. And he knew, too, that he in his worldly powers as a weakling would be, by the side of the cow-herd Krishna. So amo

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CHAPTER XXVII.

CHAPTER XXVII.

A smile of wisdom flitted over the face of Krishna, as He nestled close to the side of His mother and bade her forget her anxiety for Him, as none there was in all the world that could harm Him. He vowed that even the most dreaded Kangsa was powerless to bring about the evil he planned. But the mother, Yasodā, she who had reared and nourished the Child at her heart, she who had caressed His lovely baby softness and with fondness saw his first toddling steps, she could not be comforted, nor would

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CHAPTER XXVIII.

CHAPTER XXVIII.

"Oh! depart not from us, Thou in whom we are buried, Thou whose love doth envelop us all, Thou whose universe-embrace around us is entwined! Oh! go not from out our midst, we implore Thee!" Thus, tearing their tresses and weeping, the Gopis clung to the wheels of the chariot in which Krishna and Rāma sat ready to start on their journey to Mathura. Then Krishna arose, and looking deep in the eye of each, he waved his hand in farewell, an€ left the smile of Bliss with them that filled each soul to

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CHAPTER XXIX.

CHAPTER XXIX.

Noon reigned in the city of Mathura when the chariot, bearing the two sons of Vāsudeva, entered that city. The fame of the deeds and the beauty of Rāma and Krishna was known in all that kingdom, and their coming to partake of its celebrations and to participate in the sports and wrestling at the command of Kangsa, the king, had been heralded all over the land. And the populace was glad and knew not why. And they said in their hearts, "Krishna the Youth, the wonderful Youth of Brandaban, will gra

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CHAPTER XXX.

CHAPTER XXX.

Through the streets of Mathura He went, bringing light to all whereon His smile fell. And Kangsa, the tyrant, grew cold and gray, for he knew his doom was drawing nigh. And his sleep was disturbed by evil dreams, for he knew already the populace was welcoming Him whom none could look upon but to love. The next day Krishna and Rāma went forth to view the capital of Mathura in all its holiday splendor. They found the gates of the palace made of pure gold and studded with jewels and crystal. The br

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CHAPTER XXXI.

CHAPTER XXXI.

For a moment she stood, a smile transforming her face. Then the bowl of precious sandal-wood ointment, which to the King Kangsa she carried, to Krishna she reached and said unto Him: "O Youth, more beautiful art Thou than aught that mine eye has ever rested upon. To those who are sweet should sweetness be given. I am a servant of King Kangsa. This fragrant unguent for him I make, but more fitted by far is its richness for Thee. Oh, allow me to lay it at Thy feet!" Krishna looked at her deformity

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CHAPTER XXXII.

CHAPTER XXXII.

For where the hand of Krishna rested, whether to bring life or take life away, that man forever holy was made by the touch. So also with Kangsa it was. Dwelling constantly on Krishna, even though in hate, he came closer to Love than he himself knew. So the celebration of the Bow ended in triumph for Krishna and Rāma. And though Kangsa sent a body of well-armed soldiers to apprehend them, lo! the conquerors victorious walked from the arena, followed by the cheers of the worshipping populace, who

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CHAPTER XXXIII.

CHAPTER XXXIII.

With a smile all-wise Krishna looked at the wrestlers, then, with eye aslant, he gazed on Kangsa, who trembled at the look; and answered Chānoor thus: "Though subjects of King Kangsa, yet only boys of the forest are we, unlearned in the art of wrestling. Therefore, we pray you, match us with boys of our age and not with men whose muscles are iron and whose hearts are bold as a lion's. If we are to meet men like these, unfair is the game, and unjust, and we decline the arrangement." Then Chānoor

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MESSAGES AND REVELATIONS FROM SREE KRISHNA

MESSAGES AND REVELATIONS FROM SREE KRISHNA

The man who seeketh to do good, oft doth lose his aim by becoming desirous to reach high places through that same good. A man who hoards his gold, oft learns to love the smile of his golden sweetheart and develops into an avaricious creature. The maid who plaits shining tresses, in so doing may be weaving a net of vanity in her soul. This by ignorance of self may be brought about though the original motive was pure and good. Hence Ignorance is sin! A sharp edged sword hung at the side will cut t

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A HOLY MAN'S PRAYER.

A HOLY MAN'S PRAYER.

There was a holy man who thought never of himself, but ever of those among whom he lived and passed his days. So wondrous virtuous and holy he was, that ofttimes the host of unseen ones who loved to remain near him recognized the greatness of his goodness and spoke among themselves thus: "Holy is this man in truth and strange to say he knows it not. Surely few are like him. Let us who love him ask him how he would be served by us, how we may bestow upon him gifts which to the blind earthwalkers

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A SOUL AND ITS BELOVED.

A SOUL AND ITS BELOVED.

A soul was all tired unto death because love, which once glowed warm and red, had turned toward a face fairer and brighter than the one which encased it. Long it dwelt upon that departure, until the time had come when it was all ready to leave the earth; but there was the beloved soul, which had gone from the right path. While contemplating on the possible way of calling unto itself the beloved soul that had gone astray in its blindness, Death stood before it and called it to make ready for a lo

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THE FAIR ONE AND HER SOUL.

THE FAIR ONE AND HER SOUL.

The world had grown gray, the golden stars had fled from the skies, and a silence deep yawned at the feet of one who, all hungry for that which she knew not and starved for that which she could not name, moaned: "O Soul! why am I tortured thus? Why dost thou lead me into paths I cannot walk, and drag me into depths that I fear, and scale with me heights whose atmosphere so rare and high is, that faint I grow and ill unto perishing therein. What is the quest of thine? This struggle and this reach

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