THE Almighty Lord of the universe Whom we call Sree Krishna is indeed possessed of endless attributes. But it is said that sixty-four prominent attributes of the Supreme Lord are especially visible to the devotee’s eyes. The names and descriptions of these attributes are elaborately detailed in the Bhakti-shastras or the scriptures of love. The reader is to refer to the Bhakti-rasamrita Sindhu by Rupa Goswami as the authoritative work on the subject. In the present article we shall attempt to notice two salient qualities of our beloved Lord—His poetry and His Art. The poetic skill of Sree Krishna is only shadowed forth in all the different spheres of the phenomenal universe and substantial in the supersensuous and transcendental world.

Thereupon appeared, imbued with all good qualities, the most beauteous time
Of the birth-star of the Birth-less, with serene planets, stars and meteors.

The quarters rejoiced, the clear sky became star-lit;
On the Earth, towns, villages, pastures and mines overflowed with every blessing.

With the object of delivering the sannyasis resident in Kashi who professed the doctrine of illusionism (mayavad) the Lord at the request of the devotees by the manifestation of humility and the power of enforcing universal obedience drew unto Himself the hearts of those sannyasis and their guru Prakasanannda assembled at the house of the Marhatta Brahman. Thereafter and in reply to questions addressed to Him by Prakasananda the Lord pointed out all the defects of the view of Sri Sankaracharyya by exposing the baselessness of the mayabad position and expatiated on the greatness of the holy Name of Krishna. The sannyasis of Kashi obtained deliverance by the mercy of the Lord from the all-devouring jaw of the demoness of mayavad.

Then from Kulia-Nabadwip the site of the absolution of offence, the Lord made His way to Ramkeli. At this time Husain Shah was the independent King of Gauda (Bengal). Dabir Khas and Sakar Mallick were the two right-hand men of the King in conducting the government of the country. Dabir Khas and Sakar Mallick became subsequently known as ‘Sree Rup’ and ‘Sree Sanatan’ respectively.

Sarbabhauma Bhattacharyya having made an attempt to bring about an interview of Maharaj Prataparudra with the Supreme Lord He peremptorily refused to entertain the proposal on the ground that it is contrary to the injunction of the Shastras for a Sannyasi to look upon the face of worldly people. The Lord in the role of a Sannyasi adopted this line of conduct in order to teach the duty of a Sannyasi by His own practice. Rai Ramananda came to the Lord at Puri at this time giving up his office in the service of the King. The attitude of the Lord towards the King underwent a change when Rai Ramananda narrated to Him the good qualities of Prataparudra befitting a Vaishnava.

INDIVIDUAL SOULS or Jivas being the transformation of a power,- called the Jiva-Sakti,-of Krishna, the Absolute Godhead, the proper and only function of every Jiva-soul in his perfectly normal state is submission to the Master of all the Powers i.e. the All Powerful (), and to serve the Absolute Godhead under all circumstances as an eternal servant of His. Hence the service of Krishna, the Absolute Godhead, is the only duty of a Jiva: it is the very condition of his true existence. Existence of a Jiva away from such service is abnormal fallen state; it is the perversion of the real life in utter forgetfulness of his true self. Shorn of the willing service of Krishna, the Jiva becomes a slave to the miseries of the world, while as a faithful servant of the Lord he is far above their reach.

Who is a seer according to the use of the term in the religious systems of the Aryas or indo-Aryans-- a Rishi? He is one of the intellectually great men given to the realisation of truths in their peculiar way, the propounding and promulgating of their doctrines among mankind, thinking out and introducing reforms into the religious or social dogmas and practices according to their own light. They are the seers or originators of mantras or aphorisms in the Vedic literature. Sage Utathya became such a seer, the history of his attainment to such an eminence is interesting.

By the Grace of Mahaprabhu thoughtful minds all over the world now realise that Absolute Truth must transcend all limitations of time and space. This auspicious result has been greatly helped by the widely ranging speculations of scientific men who, during the four centuries since the advent of the Supreme Lord have been busy carrying on their investigation in diverse fields of human knowledge in different parts of the world. This is also the attitude of the educated classes in this country. The anomaly of diversity of religions is admitted on all hands. From the point of view of the scientist there can be but one religion. Scientific investigation has brought out the fact that the existing religions contain elements that are adventitious having had their origin in the special circumstances of the age or locality. The Doctrines of Mahaprabhu are absolutely free from all such defects. They are eternal and universal. This is a large statement made with due deliberation; and the attempt will be made in the pages of this Journal to fully substantiate the claim. This great subject can be suitably unfolded only by grdual steps; and, if it is to be properly understood, will require as a preliminary the patient and close attention of the readers for a certain length of time.

IN the holy Geeta and the Srimad Bhagavata it is declared that the God-head Himself created the system of four primary varnas with four stages according to their distinctive qualifications and functions for the people of the world. And yet the very Supreme Lord Sree Krishna Chaitanya exhibited the lila of renouncing the world and taking to Sannyasa-the fourth order of life, for the sake of the world itself in the month of Magha of the Saka year 1432 (1510 A.D), in order to save the ignorance-blind world from the clutches of Maya by bestowing broadcast the holy Name of Krishna and His Love. Shortly after, the Merciful Supreme Lord left Gauda (Bengal) to proceed on His high mission and made a tour throughout the whole of India. He returned to Puri in the first quarter of 1434 Saka after an extensive tour in the whole of Southern India, making people of different sects and beliefs accept His doctrines and the Name and Love of Krishna, just when the pang of separation from and eagerness to see again His Holy Feet in the hearts of His devoted followers of Orissa and Bengal had gone to extreme. The joy of His devotees at Puri knew no bounds, and they all arranged to send, with Lord’s permission, the news of His return to Bengal through Krishnadas- the attendant of the Supreme Lord in His southern tour. The joy of the people at Navadwip on hearing the news was so great that Sree Adwaitacharya made celebrations at his house with great festivity for three days. They all began to make preparations for going to Puri at the feet of the Supreme Lord and started all in a body under the lead of Sri Adwaita Prabhu, from Navadwip with the permission of the Supreme Lord’s mother.