1

Conception Of Gétä-nägaré
by Abhay Caran De

[Most of this article appears in Back to Godhead magazine Vol III Part VI published May 20,
1956. It has been edited for publication.—Ed.]
Conception of Gita Nagari

On The Principles Of Gandhi

1. The Personality of Godhead Çré Kåñëa appears Himself in this mortal world by dint of His internal
potency in order to be visible to the conditioned souls specially to the human being, although in
essence He is eternally unchangeable Supreme Truth and Absolute Lord of the visible and invisible
worlds. The Vedas are known to be transcendental, because they were impregnated in the heart of
Brahmä by Çré Kåñëa after creation of the material cosmos and as such Vedic literatures or knowledge
have descended in a transcendental process of aural reception from Çré Brahmä to Närada, from
Närada to Vyäsa, from Vyäsa to Çré Çukadeva Gosvämé and from Çré Çukadeva Gosvämé to other
disciples in succession. The Vedic literatures are known as çruti because they have come down by the
process of submissive aural reception by the bona fide disciplic succession. But the original teacher of
such knowledge is no other than Çré Kåñëa Himself.
2. Çrémad Bhagavad-gétä and the transcendental knowledge thereof has also descended in the above
process of aural reception from Vaivasvata Manu but when the chain of disciplic succession was
broken at the beginning of the Kali-yuga by the influence of the external energy of the Personality of
Godhead (mäyä), it was again reincarnated by the Supreme Authority of Çré Kåñëa Himself at the
Battlefield of Kurukñetra in the presence of the most beloved friend and devotees of Çré Arjuna. The
Lord summarized the full text of the Vedas and Upaniñads in the techniques of the Bhagavad-gétä in
order to give facility to the people of the present age, who are mostly affected by the influence of the
age of quarrel (Kali-yuga) and disagreement.
3. The summum bonum teachings of the Bhagavad-gétä is that Religion means the art and science of
learning the transcendental process of surrendering unto the Lotus Feet of the Absolute Personality of
Godhead, Çré Kåñëa. The purity of such religious knowledge becomes polluted when conditioned
souls become too much influenced by the external material energy of the Lord and thus they forget the
eternal relation with Him (Çré Kåñëa). The result is that such forgotten souls become too much
addicted to the material process of sense gratification which is the lowest form of crude human
civilization. When such irreligious life of the people in general flourished, the world at large suffers
terribly in all directions in the way of challenging the very existence of God.
4. The Personality of Godhead and His transcendental utterances as sounded in the Bhagavad-gétä are
identical. Çrémad Bhagavad-gétä is therefore eternally the Personality of Godhead Himself with full
potency of His Lordship. The sanctity is maintained by keeping intact the parampara system i.e. when
the message is received just in the way as it was done by Çré Arjuna the first listener of the Bhagavad-
gétä. If we strictly follow the footprints of Çré Arjuna we can also undoubtedly become equally
enlightened as Çré Arjuna was by the presence of the Lord Himself. The Lord is omnipresent and He
reserves the right of not being exposed to the nondevotee class of men who do not follow the principles
of Çré Arjuna.
When the law-abiding devotees of the Lord become embarassed by the unlawful activities of the asuras
i.e. those who are averse to acknowledge the Supreme Authority of the Lord, at that critical moment
either the Personality of Godhead or His counterpart form of Sound Transcendental appears in the
mortal world in order to save the people who are faithful and annihilate the unbelievers. As such
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Bhagavad-gétä descended directly from the utterances of the Personality of Godhead in order to save
the faithful and annihilate the unbelievers at the juncture of the Lord’s disappearance just after the
battlefield activities at Kurukñetra. The Battle of Kurukñetra was fought between the two rival political
parties namely the Kurus and the Pandavas.
At the present moment the same fight between two rival political parties without any guidance of the
transcendental direction of the Personality of Godhead is merrily going on at the expense of the
innocent poor people of the world and therefore Çré Kåñëa has descended again in the shape of Gétä-
nägaré with the same purpose of saving the faithful and annihilating the unbelievers as He did in the
Battlefield of Kurukñetra.
5. The Gétä-nägaré will be therefore the main preaching center of the Supreme Authority of Çré Kåñëa
the Personality of Godhead. It shall be proclaimed from that place that Çré Kåñëa, the Supreme
Personality of Godhead, is the Absolute Enjoyer of all benefits derived from all kinds of works,
sacrifice, cultivation of knowledge, that He is the Absolute Proprietor of all the material and spiritual
worlds, that He is unalloyed friend and philosopher of all living entities namely the gods or the rulers,
the general people, the beast and the birds, the reptiles, plants and trees and all other animals residing
in every nook and corner of the great universes. When such knowledge will be fostered from the
vantage of the Gétä-nägaré, at that time only real peace and prosperity will usher in the world so
anxiously awaited by the people of the world. Unfortunately the present trend of civilization is
conducted just on the opposite direction of the above standard view. The human being has declared
himself to be the Lord or the Supreme enjoyer of everything and he poses himself as the proprietor of
the world. He has declared himself as the friend and philosopher of the people in general enamoured
by material power and wealth which is bringing in ruination for himself and his followers also. Every
human being is imagining himself as independant God (?) and foolishly trying to guide the activities of
his so-called followers without knowing the art and science of such leadership business. Such
leadership for the actual benefit of the people in general can effectively be conducted when the leaders
themselves will know the art and science of surrendering unto the lotus feet of the Çré Kåñëa and will
be able to convince their followers that God alone has the absolute prerogative in the abovementioned
three functions.
On the other hand the native of India only has the prerogative to understand this position of Godhead
from the pages of the Bhagavad-gétä and he is alone able to preach this truth throughout the whole
world. It is therefore desired that the authorities who shall guide the activities of the Gétä-nägaré may
make such organized effort as will help this mission of the Gétä-nägaré on a permanent basis.
The pangs of the demoralized type of civilization designated by the demoniac principled diplomats are
being keenly felt by the people in general and to save them from the untold miseries of life, is to take
shelter of the transcendental message of the Bhagavad-gétä.
A vivid picture of the demoniac principled leaders is given in the text of the Bhagavad-gétä in the
Sixteenth Chapter as follows:
“We can know the real heart of an asura in the statement of the Bhagavad-gétä. At the present moment
practically every man is infected with a false sense of prestige, pride, anger, vanity, cruelty and similar
other qualities born of poor fund of knowledge. There are always two classes of men of which one is
known as the devas or the gods and the other is known as the asuras or the demons. The asuras unable
to realize what should be done and what should not be done in the human form of life. Those who are
generally endowed with godly qualities do perform charities, possess the power of controlling the
sense organs, perform sacrifices, practice penance, nonviolence, love, truth, learn tolerance, remains
peaceful, refrain from speaking ill of others, become kindly in behaviour with others, eradicate lust and
hankerings, practice patience and purity of habits. These are some of the many godly qualities of men
equal with God. But unfortunately these godly qualities are rarely experienced in the character of the
present generation and in most cases the qualities of the demons are vividly demonstrated because the
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demoniac men are unclean in habits. Such unclean men do not believe in the existence of God and they
think without any reason that desire or necessity of life is the ultimate cause of all creations without
knowing that disposal is more important cause than desire. The demoniac observation is always
defective both in fact and practice.
People addicted to demoniac principles, devoid of transcendental knowledge, imperfectly educated and
inventors of violent works leading to miseries and destruction of the world have greatly developed in
this age. Although these people indirectly realize that their mode of activities had already diminished
the duration of life of the people in general, yet they consider the advancement of material knowledge
as progress of life, dictated by a strong sense of vanity under the cover of unclean habits. The effects of
this pernicious type of material civilization is that people have already forgotten the question of life
after death. and thus they have taken to an irresponsible way of life leading to untold miseries and
distress of material existence. The demoniac way of thinking has covered their unsatiated desire for
work and sense enjoyment till the end of material existence. These people are embarassed with
thousands and one desires enlarging the circle of exploiting habits in greater and greater circumference.
They have now become mad so to say for such enlarged activities of material civilization. Such people
think unrestrictedly and at all times like this “I have accumulated so much wealth just now and in the
next I am going to accumulate more wealth. I am God and nobody is equal to my position. I have
killed this enemy, and I am arranging to kill the other one. I am God and I am the enjoyer of
everything. I am happy and I am perfect. I do not think anybody else richer than me. I can perform all
kinds of sacrifices, and by doing so, I can purchase all virtues.” [Bg. 16.13-15] The asuras therefore
exhibit a feat of their unalloyed foolishness by such contemplation as above mentioned.
Saintly politicians of the modern age like Mahatma Gandhi and others, inspired by the teachings of
Bhagavad-gétä, although imperfectly, have tried to lead such demoniac politicians of demoniac
principles as they may be influenced by the teachings of Bhagavad-gétä. Mahatma Gandhi’s movement
in the political field, such as non-violence, peaceful non-co-operation, truthfulness, sacrifice, etc., are
some brilliant examples for subduing the demoniac tendency of the people in general. Such examples
in the life of Mahatma Gandhi made him well recognized all over the world, in spite of their being
temporary measures, and it may be safely concluded that Mahatma Gandhi’s success in such
movements was solely and wholly dependant on the inspiration of the Bhagavad-gétä. Leaving aside
all his other activities in the political field, the four following principles which he adopted sincerely in
his mature old age, are in essence derived from the teachings of Bhagavad-gétä for practical
application in the matter of social and spiritual upliftment of the present order of things. They are as
follows:
1. Leaders and politicians may take lessons from the life of Mahatma Gandhi, who was undoubtedly a
great and busy politician, with respect to his daily evening prayer meeting and regular recitation of the
text of Bhagavad-gétä. He followed this principle of life most faithfully, even up to the last moment of
his lamented life. People in general, and the leaders in particular, may follow the footprints of
Mahatma Gandhi, if they at all want to do some good to their followers. Such regular habit of reciting
the reading of the Bhagavad-gétä makes one able to get rid of the demoniac way of life and gradually
rise up to the plane of pure devotional life of the gods. When such devotional life is enriched by
recitation of Bhagavad-gétä, all the good qualities of the gods automatically overcome the reciter
without any extraneous effort on his part. And a person, however qualified he may be in the mundane
sense of the term, if he is devoid of the principles of devotional life as abovementioned, he shall surely
hover in the mental plane of uncertainty and, as such, will always fail to enter into the noumenon
existence of life. Those who have developed such noumenon existence of life, generally known as
spiritual life, are called mahätmäs in the language of Bhagavad-gétä. The definition of real mahätmäs
is given in the book.
 4

2. The temple entry movement of Mahatma Gandhi is another attempt to deliver people in general
from spiritual degradation, and by such movement, the mass of people can be saved from gliding down
to the lowest status of demoniac life. Even when he was at Noakhali during the dark hours of the
partition days, he never hesitated to reinstall the deities of Rädhä and Kåñëa, and by such examples, he
had done immense good for the people in general. Leaders and politicians may take lessons from this
particular incidence of his life. It may be said in this connection that there are thousands and thousands
of Viñëu temples all over India. And these temples were originally meant for enlightening the mass of
people in spiritual values so that they can live in peace and harmony with higher aim of life. At the
present moment in most cases, these spiritual educational centres have been rendered into rendezvous
of demoniac dance for want of the culture of Bhagavad-gétä. They have become on the contrary, so
many plague spots for preaching atheism and advancement of demoniac principles, for want of regular
propagation of spiritual education under able leadership. The mission of Gétä-nägaré must have its aim
amongst others, to rectify the anomalies that have entered into the life of these centres of spiritual
education and regenerate them to the sense of spiritual education through the exemplary life of
devotees that may be created from the practical life of the members of the Gétä-nägaré. The Bhagavad-
gétä encourages us in such spiritual culture as follows:
yänti deva-vratä devän
pitèn yänti pitå-vratäù
bhütäni yänti bhütejyä
yänti mad-yäjino ’pi mäm
“Those who worship the demigods will take birth among the demigods; those who worship the
ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings;
and those who worship Me will live with Me. (Bg. 9.25)
3. Mahatma Gandhi started the Harijan movement in order to raise the status of the fallen people either
by social injustice or otherwise. But such pious movement may not be restricted only amongst the
Bhangis and Chamars who are proclaimed as such for their unclian habits or in some cases by social
injustice, but such movement may be extended amongst those also who are passing in the society as
brähmaëas and kñatriyas etc., but in practice their mentality is more degraded than the lowest of the
Bhangis and Chamars. Harijan means the associate of God Himself. Chamars and Bhangis, or for that
matter, people who are of the mentality of Chamars and Bhangis both in habit and dealings can never
be promoted to the position of Harijans unless and until such persons are helped to go up to the place
of the Harijans by the approved method of rules made by actual Harijans such as Arjuna, Prahläda,
Dhruva Mahäräja, Yämaräja, Bhéñma, Janaka, Närada, etc. There is no bar for any one to rise up to the
position of Harijan, and this is confirmed in the Bhagavad-gétä.
mäà hi pärtha vyapäçritya
ye ’pi syuù päpa-yonayaù
striyo vaiçyäs tathä çüdräs
te ’pi yänti paräà gatim
“O son of Prtha, those who take shelter in Me, though they be of lower birth—women, vaiçyas
[merchants] and çüdras [workers]—can attain the supreme destination.” [Bg. 9.32]
Mahatma Gandhi did not approve of the system of birthright castes as prevailing in India, and there is
ample support for this movement of casteless society in the Bhagavad-gétä in its own way. Casteless
society does not mean that there will be no section or subsection of social division. Without such
division of social order no living society can be conceived but there may not be any such section or
subsection simply for the matter of birth right accidence. A brähmaëa’s son has the right to become a
brähmaëa provided he has the rightful qualifications of a brahmana otherwise he cannot be placed in
the exhalted position of a brähmaëa. That is the verdict of all revealed scriptures.
 5

There are three modes of Nature working all over the world and they are called the mode of goodness,
the mode of passion, and the mode of ignorance. Every man or every animal is under the influence of
either of the above modes of nature. As such, it is wrong to calculate that the modes of Nature are
working only within the boundaries of India. On the contrary the fact is that nature is working all over
the universe and therefore in other parts of the world also. In the human society undoubtedly there are
men of different modes of nature as above mentioned. Persons who are under the influence of modes
of goodness, may be classified as brahmanas, similarly those who are under the influence of the modes
of passion may be called as the ksatriyas and so on as they are described in the approved sastras. The
modes of ignorance as it goes down by degrees, produces men of such lower and lower qualities and
they are designated as Yavanas, Mlecchas, Kiratas, Huns, Andhras, Pulindas, Pulkasas, Aviras,
Sumbhas, Khasadayas, etc., and there are four lakhs of men of different qualities all over the universe
influenced by the above mentioned modes of nature. From the Gétä-nägaré this universal Truth must
be propagated systematically, so that REAL HUMAN SOCIETY may be established for the benefit of
all, dividing the categories of men according to natural modes of nature. Such social order on the basis
of the Bhagavad-gétä all over the world may be called the institution of natural caste system or the
casteless society. In that institution of natural caste system
(page 5) all divisions of men will be engaged in one transcendental business of spiritual community
with equal status of life and with equal importance of co-operative value as much as the different parts
of the one whole body have different functions only but qualitatively they are one and the same. In that
institution of spiritual social order every one will have equal right to promote himself to the higher
status of life without any malicious competition and as such education and culture will be open door
for all concerned as much as the varsity of all state is open for all with equal status of educational right.
Casteless society will, of course, never allow to place on the same category of a high court judge and
the laborer unless such society will have gone in to madness of culture. On the contrary by
establishment of such casteless society as it is stated in the Bhagavad-gétä nobody will be grudging if
any one is recognized as the qualified brähmaëa on the value of merit only and not on the basis of
birthright claim. Such casteless society is reasonable and acceptable by one and all in the world.
E. On the basis of the abovementioned four principles of Gandhi and approved by the tenets of the
Bhagavad-gétä, the Gétä-nägaré will properly utilize the huge resources of Mahatma Gandhi memorial
fund, in the manner as will satisfy both Gandhi and the public. Gandhi’s memory can be well
preserved by his exemplary activities and not by simply constructions of huge buildings or deadstone
statues as we see the general tendency. Mahatma Gandhi was saintly reformer and his memorial fund
may be utilized for the purpose of converting degraded persons into saintly order. Mahatma Gandhi
strictly followed the four primary principles necessary for the public leader, brähmaëa, king, and the
transcendentalist and they are as follows:
*1. Not to associate illegitimately with women.
2. Refrain from animal slaughter.
3. Refrain from intoxication including drinking of tea and smoking of bidi.
4. To act not on speculative and gambling enterprises.
Unfortunately many of the so-called followers of Mahatma Gandhi are positively addicted to all the
abovementioned four principles of immoral habits and still they are passing as the disciples of
Mahatma Gandhi. In the Bhagavad-gétä it is clearly mentioned that exemplary acts by the leaders are
followed by the common man. If the leaders are themselves fallen in the matter of standard morality
how one can expect the common man to be virtuous and moral? It will therefore be the duty of the
Gétä-nägaré to produce leaders of exemplary character to guide the people in general both in this as
well as the next life for actual peace and prosperity.
*See article on standard morality. [Published in BTG Vol III Part XIV November 20, 1958]
Conception of Gétä-nägaré Part 2
 6

[This typed manuscript contains page 5 thru 24 of a typed manuscript and the first part is a partial copy
of the last part of the Conception of Gétä nägaré part one essay. It has also been edited for publication.
—Ed.]
Conception of Gita-nagari
I have killed this enemy, and I am arranging to kill the other one. I am God and I am the enjoyer of
everything, I am happy and I am perfect. I do not think anybody else richer than me. I can perform all
sorts of sacrifices, and by doing so, I can purchase all virtues.” [Bg. 16.13-15]
The asuras therefore exhibit a feat of their unalloyed foolishness by such contemplations as above
mentioned.
Saintly politicians of the modern age like Mahatma Gandhi and others, inspired by the teachings of
Bhagavad-gétä, although imperfectly, have tried to lead such demoniac politicians of demoniac
principles as they may be influenced by the teachings of Bhagavad-gétä. Mahatma Gandhi’s movement
in the political field, such as non-violence, peaceful non-co-operation, truthfulness, sacrifice, etc., are
some brilliant examples for subduing the demoniac tendency of the people in general. Such example in
the life of Mahatma Gandhi made him well recognized all over the world, in spite of their being
temporary measures, and it may be safely concluded that Mahatma Gandhi’s success in such
movements was solely and wholly dependant on the inspiration of Bhagavad-gétä. Leaving aside all his
other activities in the political field, the four following principles which he adopted sincerely in his
mature old age, are in essence derived from the teaching of the Bhagavad-gétä for practical application
for social and spiritual upliftment in the present order of things. They are as follows:
1. Leaders and politicians may take lessons from the life of Mahatma Gandhi, who was undoubtedly a
great and busy politician, with respect to his daily evening prayer meeting and regular recitation of
Bhagavad-gétä. He followed this principle of life most faithfully, even up to the last moment of his
lamented life. People in general, and the leaders in particular, may follow the footprints of Mahatma
Gandhi, if they at all want to do some good to their followers. Such regular habit of reciting the
readings of Bhagavad-gétä makes one able to get rid of the demoniac way of life and gradually rise up
to the plane of pure devotional life of the gods. When such devotional life is enriched by recitation of
the readings of Bhagavad-gétä, all the good qualities of the saints and gods automatically overcome the
reciter without any extraneous effort on his part. And a person, however qualified he may be in the
mundane sense of the term, if he is devoid of the principles of devotional life as above mentioned, shall
surely hover in the mental plane of uncertainty and, as such, will always fail to enter into the
noumenon existence of life. Those who have developed such noumenon existence of life, generally
known as spiritual life, are called Mahatmas in the language of Bhagavad-gétä. The definition of real
Mahatmas is given below from the reading of the Bhagavad-gétä.
mahätmänas tu mäà pärtha
daivéà prakåtim äçritäù
bhajanty ananya-manaso
jïätvä bhütädim avyayam
satataà kértayanto mäà
yatantaç ca dåòha-vratäù
namasyantaç ca mäà bhaktyä
nitya-yuktä upäsate
“O son of Påthä, those who are not deluded, the great souls, are under the protection of the divine
nature. They are fully engaged in devotional service because they know Me as the Supreme Personality
of Godhead, original and inexhaustible.
Always chanting My glories, endeavoring with great determination, bowing down before Me, these
great souls worship Me with devotion.” [Bg. 9.13-14]
(page 6.)
 7

2. The temple entry movement of Mahatma Gandhi is another attempt to deliver people in general
from spiritual degradation, and by such movement, the mass of people can be saved from gliding down
to the lowest status of demoniac life. Even when he was at Noakhali during the dark hours of the
partition days, he never hesitated to reinstal the deities of Çré Çré Radha Govinda Çrémurties, and by
such examples, he had done immense good for the people in general. Leaders and politicians may take
lessons from this particular incidence of his life. It may be said in this connection that there are
thousands and thousands of Vishnu temples or other temples all over India. And these temples were
originally the centres of spiritual enlightenment which helped subduing the demoniac way of life of the
people in general, and thereby they would live in peace and prosperity. At the present moment in most
cases, these spiritual educational centres have been rendered into rendezvous of demoniac dance for
want of culture of the teachings of Bhagavad-gétä. They have become on the contrary, so many places
for preaching atheism and advancement of demoniac principles, for want of proper and regular
spiritual propaganda under able leadership. The mission of Gétä-nägaré must have its aim amongst
others, to rectify the anomalies that have entered into the life of these centres of spiritual education and
regenerate them to the sense of spiritual life through the exemplary life of devotees that may be created
from the practical life of Çré Gétä-nägaré. The Bhagavad-gétä encourages us in such spiritual cultural
life as follows:
yänti deva-vratä devän
pitèn yänti pitå-vratäù
bhütäni yänti bhütejyä
yänti mad-yäjino ’pi mäm
patraà puñpaà phalaà toyaà
yo me bhaktyä prayacchati
tad ahaà bhakty-upahåtam
açnämi prayatätmanaù
“Those who worship the demigods will take birth among the demigods; those who worship the
ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings;
and those who worship Me will live with Me.
If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” [Bg. 9.25-26]
3. Mahatma Gandhi started the Harijan movement in order to raise the status of the fallen people either
by social injustice or otherwise. But such movement may not be restricted only amongst the Bhangis
and Chamars who are proclaimed as such by social injustice, but such movement may be extended
amongst even those who are passing in the society as brähmaëas and kñatriyas but in practice their
mentality is more degraded than the lowest of the Bhangis and Chamars. Harijan means the associate
of God Himself. Chamars and Bhangis, or for that matter, people of the mentality of Chamars and
Bhangis, can never be promoted to the position of the Harijan unless and until such persons are helped
to go up to the place of the Harijan by methods approved by the Harijans such as Arjuna, Prahlada,
Dhruva Mahäräja, Yamaraja, Bhisma, Janaka, Narada, Vyasa, etc. There is no bar for any one to rise
up to that position of Harijan, as it is stated in the Bhagavad-gétä in the following lines:
mäà hi pärtha vyapäçritya
ye ’pi syuù päpa-yonayaù
striyo vaiçyäs tathä çüdräs
te ’pi yänti paräà gatim
“O son of Påthä, those who take shelter in Me, though they be of lower birth—women, vaiçyas
[merchants] and çüdras [workers]—can attain the supreme destination.” [Bg. 9.32]
mäà ca yo ’vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
 8

brahma-bhüyäya kalpate
“One who engages in full devotional service, unfailing in all circumstances, at once transcends the
modes of material nature and thus comes to the level of Brahman.” [Bg. 14.26]
(Page 7.) Mahatma Gandhi did not approve of the present caste system as prevailing in India, and there
is ample support of this movement of casteless society (in) the Bhagavad-gétä in its own way.
Casteless society does not mean that there will (be) no section or subsection of social division, because
without that, no society can (exist), but there may not be any caste simply for the sake of birthright
accidence. Bhagavad-gétä approves of the caste system in terms of mundane quality acquired, but not
in terms of accidence of birth. It is said there as follows:
cätur-varëyaà mayä såñöaà
guëa-karma-vibhägaçaù
tasya kartäram api mäà
viddhy akartäram avyayam
“According to the three modes of material nature and the work associated with them, the four divisions
of human society are created by Me. And although I am the creator of this system, you should know
that I am yet the nondoer, being unchangeable.” [Bg. 4.13]
brähmaëa-kñatriya-viçäà
çüdräëäà ca parantapa
karmäëi pravibhaktäni
svabhäva-prabhavair guëaiù
çamo damas tapaù çaucaà
kñäntir ärjavam eva ca
jïänaà vijïänam ästikyaà
brahma-karma svabhäva-jam
çauryaà tejo dhåtir däkñyaà
yuddhe cäpy apaläyanam
dänam éçvara-bhävaç ca
kñätraà karma svabhäva-jam
kåñi-go-rakñya-väëijyaà
vaiçya-karma svabhäva-jam
paricaryätmakaà karma
çüdrasyäpi svabhäva-jam
“Brähmaëas, kñatriyas, vaiçyas and çüdras are distinguished by the qualities born of their own natures
in accordance with the material modes, O chastiser of the enemy.
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness
—these are the natural qualities by which the brahmanas work.
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the
natural qualities of work for the kñatriyas.
Farming, cow protection and business are the natural work for the vaiçyas, and for the çüdras there is
labor and service to others.” [Bg. 18.41-44]
There are three modes of Nature working all over the world and they are called the mode of goodness,
the mode of passion, and the mode of ignorance. And every man or every animal is under the influence
of either of the above mentioned modes of Nature. As such, it is a mistake to calculate the modes of
Nature as working within the boundaries of India only, but it is quite reasonable that such natural laws
are working in other parts of the world too. In human society there are undoubtedly men of such
different qualities, namely men under the influence of the mode of goodness called the qualified
brähmaëas, those who are under the mode of passion called the kñatriyas, those under the influence of
passion cum ignorance are called the vaiçyas, and last of all, the men under the influence of the mode
 9

of ignorance are called the çüdras. The mode of ignorance as it goes down by degrees, produces men
of such qualities as are called yavana, mlecchas, kiratas, hüëa, andhras, pulindas, pulkaçä, äbhéras,
çumbhäs, khasädayas, etc., and there are four lakh kinds of men all over the universe. From Gétä-
nägaré, this universal Truth must be propagated systematically, so that real human society may be re-
established for the benefit of all, dividing men according to the natural mode by such approved
processes as are called practical psychology or anything else. Such social order all over the world will
be known as the Institution of quality caste system, and every human being will have the right to
qualify himself by education and culture to enter into the higher status of life, in the same manner as
the varsity (sic? variety?) of different (studies affects the facility to one and all. Casteless society will
never allow, of course to place in the same category a High court judge and a labourer of the mill
unless such society has gone into madness. On the contrary, by establishment of such casteless society
as it is said in the Bhagavad-gétä, nobody will be grudging if any one is recognised as qualified
brähmaëa on his merit, only as one is recognised a graduate by his merit only. Such casteless society is
reasonable and acceptable.
The Gétä-nägaré may properly utilise the huge fund collected to commemorate Mahatma Gandhi in the
manner as above mentioned in four principle heads, because Gandhi’s memory can only be preserved
by his exemplary activities, and not by simply erecting some big buildings or statues, as we see the
general tendency is. The Bhagavad-gétä asks every big man to perfect his life with the teachings of
Bhagavad-gétä and then set himself as an example for the benefit of the people in general. It is said
there
yad yad äcarati çreñöhas
tat tad evetaro janaù
sa yat pramäëaà kurute
lokas tad anuvartate
“Whatever action a great man performs, common men follow. And whatever standards he sets by
exemplary acts, all the world pursues.” [Bg. 3.21]
It is foolish to follow the proverbial principle of putting a cart before a horse or putting old wine into a
new bottle. It shall be the duty of Gétä-nägaré to agitate against the Gandhi Memorial fund being
utilised otherwise than in the manner befitting the teachings of Bhagavad-gétä, approved by Mahatma
Gandhi.
Mahatma Gandhi fought with the adamant British Imperialism by his indigenous method with the
touch of spiritual strength, and after obtaining our independence by such method, if we simply imitate
the mode of western civilization, certainly it will be difficult for us to preserve such independence by
some foolish plans made in London. If we want to preserve our independence at all, we must give up
the London-made ideas, so scrupulously adhered to by our political leaders. If we eat fire, we must be
ready to pass cinders. The mode of western civilization is sure to produce such social upheaval as
Bolshevism or Communism, and if India wants to set an example of social peace and prosperity, she
must be ready to accept the philosophy of the Bhagavad-gétä. The specialty of Mahatma Gandhi’s
movement was that beginning from Charkha, up to the end of his life singing (Ramdhun) by chanting
Raghupati Räghava Räja Räma, all were indigenous methods, and none of them were borrowed from
the western philosophers. Even when he had attended the round Table conference in London, he was
present in London, he was present there in his indigenous dress without monkeying the Europeans as
others do, and for this behaviour, he was never disrespected, but, on the contrary, he was welcomed
there as an independant king would have been. As such, if we open some big hospitals to accommodate
the diseased persons in greater number, and thereby encourage the process of infecting diseases or
erect some marble statues as the place of sitting for the crows to leave their stool, then certainly we
shall be doing disservice to Mahatma Gandhi, who was cent per cent Indian in thought and action.
 10

Mahatma Gandhi wanted to cure the disease of the heart. He always pleaded (Page 9.) for a change of
heart for the asuras, and that is the root disease that is sought to be cured by the method of Bhagavad-
gétä. Such disease is caused by the process of forgetfulness of our eternal relation with the Personality
of Godhead, Çré Kåñëa. And, the seed of such disease germinates in different stages within the heart,
called the potential state, undeveloped state and developed state, or in other words, in the subconscious
state, conscious state, and then in manifested state. The Indians must set examples to open hospitals to
cure diseases of the heart in different stages, and the mode of treatment shall be conducted in the Gétä-
nägaré according to the plan of Bhagavad-gétä. Unless one has purified one’s heart, no amount of
antiseptic methods can save him from destruction. One must be purified both externally and internally.
Externally means physiologically, and internally means psychologically. Physiological treatment will
never help us to remain free from all diseases because all diseases sprout at the beginning
psychologically. It is said in the Bhagavad-gétä as follows:
bhümir äpo ’nalo väyuù
khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
apareyam itas tv anyäà
prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho
yayedaà dhäryate jagat
“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My
separated material energies.
Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the
living entities who are exploiting the resources of this material, inferior nature.” [Bg. 7.4-5]
mamaiväàço jéva-loke
jéva-bhütaù sanätanaù
manaù-ñañöhänéndriyäëi
prakåti-sthäni karñati
“The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life,
they are struggling very hard with the six senses, which include the mind.” [Bg. 15.7]
Earth, water, fire, air and the sky are the five principle elements of the physical world, and the mind,
intelligence and false ego are the finer elements of the psychological world. Therefore, all sciences and
arts including the science of morality, religion or theology all belong to the External Energy of the
Personality of Godhead. We should not therefore make an end of philosophical search here only, but
we must have to enter into the realm of the Internal Energy of the Personality of Godhead, the particles
of which are manifested in the shape of living beings. The living entity is never the product of the
elements of the physical or psychological elements, but it is made of a different ingredient, produced
from the Internal Energy of Godhead. Such eternal potency is the target of Bhagavad-gétä, and if any
treatment has to be done for the diseases of the human being, it has to be done from the very inception,
namely from the Internal Potency. Such treatment only will make every living being hale and hearty.
As such, the Gétä-nägaré has to minister the treatment of diseased persons, both externally and
internally, as above mentioned. There is practically no hospital for the treatment of the internal
potency, and Gétä-nägaré must be very much alive to this point of view. For such internal treatment of
the human being, Bhagavad-gétä will always help us.
yaù çästra-vidhim utsåjya
vartate käma-kärataù
na sa siddhim aväpnoti
na sukhaà na paräà gatim
 11

tasmäc chästraà pramäëaà te

käryäkärya-vyavasthitau
jïätvä çästra-vidhänoktaà
karma kartum ihärhasi
“He who discards scriptural injunctions and acts according to his own whims attains neither perfection,
nor happiness, nor the supreme destination.
One should therefore understand what is duty and what is not duty by the regulations of the scriptures.
Knowing such rules and regulations, one should act so that he may gradually be elevated.” [Bg. 16.23-
24]
(Page 10.) Whatever we may attempt to do in this world there are some guiding authoritative books in
that region. To do such things in an ordered manner or in a standardised method, we have to consult
such a book of knowledge. Without consulting such a book of knowledge, if we simply follow our
whims and caprices, it is not possible for us to be happy in life, neither is it possible to be successful
either in this or the next life. As such,
IT SHALL BE THE FOREMOST BUSINESS OF GEETA NAGARI
TO CHALK OUT ITS PLAN OF ACTION
STRICTLY ON THE TEACHINGS OF BHAGWAT GEETA
AND NOTHING MORE OR NOTHING LESS.
Bhagavad-gétä is acknowledged to be the condensed form of the milk of all knowledge, and it is said
that this pure milk is obtained from the knowledge cow of all Vedas and Upaniñads milked by Lord
Çré Kåñëa Himself in the presence of Arjuna who is compared with a calf of the Upaniñads. This milk
of all Upaniñads has to be distributed throughout the world by those who are actually devotees of Lord
Kåñëa. There is hardly a second authoritative book like this in any other part of the world.
We should note very particularly how we have become degraded due to our gross ignorance for want
of proper knowledge in discerning what shall be done by us and what we shall not do. Our foolishness
has entangled us in a chain of absurd work and its reactions. If we want at all to become free from such
entanglement, it is our duty to look towards Bhagavad-gétä, and to propagate such pure transcendental
knowledge shall be the main business of Gétä-nägaré.
karmaëo hy api boddhavyaà
boddhavyaà ca vikarmaëaù
akarmaëaç ca boddhavyaà
gahanä karmaëo gatiù
“The intricacies of action are very hard to understand. Therefore one should know properly what action
is, what forbidden action is, and what inaction is.” [Bg. 4.17]
Simply to move hands and legs is no work. There must be a brain behind such movements of limbs,
and that will be considered as proper work. We must make an analysis of real work, unreal work, and
also of foolish work. It is not easy to give direction for any of the above mentioned works without any
reference to Bhagavad-gétä. When we are able to discharge the prescribed duties of the book of
knowledge it is called real work; when we do work without any reference to the book of knowledge it
is called unreal work and whe we do things foolishly it has no value whatsoever. Those who have no
knowledge of their prescribed duties are undoubtedly foolish workers entangled in the reactions of
their foolishness and those who have tasted the bitterness of such foolish entanglement are so-called
renouncers of work altogether, dressed in many colourful dresses for earning the maintenance of body
and soul together. There are others who are material scientists or in finer way the mystics who may be
called a different grade of workers of the same category. But the transcendental workers who shall
work under the plan of Bhagavad-gétä shall only be able to live a (happy life) of peace and prosperity
by dedicating all the results of their activities unto the lotus feet of Çré Kåñëa, the Absolute Personality
of Godhead.
 12

(Page 11) Under such cooling shade of peace and tranquility, the people in general will be able to
follow the footprints of the Mahatmas and thus being influenced by the Internal Energy of Godhead,
they shall be able to combine themselves for a higher mission of life. Mahatmas who are already under
the influence of Internal Energy of Godhead do possess themselves immense strength for the
deliverance of the fallen people of the world, but although they possess such power, they exercise such
strength in a corporate body—in order to give a chance to the less powerful souls who intend to serve
God. Çré Bajranga jee Hanuman, although He was Himself competently able to combat with Ravana,
still took help from a little spiral [spider] in the matter of constructing a bridge over the gulf of Ceylon,
in order to give such a little being a chance of service in the service of Çré Ramchandra. What to speak
of Çré Hanumanajee, even Çré Ramchandra, Who is the Personality of Godhead Himself, possessing
all the power to create, maintain or annihilate the whole universe, played the part of a man, and took
the help of His Monkey Devotees, in order to deliver Seeta Devi from the clutches of Ravana. In the
battlefield of Kurukñetra, all the men who assembled there and could have been killed within a
twinkling of an eye by a mere symbolic sign of Çré Kåñëa, were requisitioned to fight with Bhima and
Arjuna in (order) to give credit to His (Kåñëa’s) most beloved friend and devotee. Therefore, if the
inhabitants of Gétä-nägaré want to establish a perfect Kingdom of Heaven (Rama Rajya), (they) can
endeavor to do so combinedly in the service of the Personality of Godhead. The inhabitants of the
Gétä-nägaré shall therefore engage their everything, namely (their) life, their wealth, their intelligence,
and the words in the service of the Lord. That is the practical way of living a life of Bhagavad-gétä.
sarva-guhyatamaà bhüyaù
çåëu me paramaà vacaù
iñöo ’si me dåòham iti
tato vakñyämi te hitam
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
“Because you are My very dear friend, I am speaking to you My supreme instruction, the most
confidential knowledge of all. Hear this from Me, for it is for your benefit.[Bg. 18.64]
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful
reactions. Do not fear.” [Bg. 18.66]
Those who are simultaneously valiant warrior, worker without desire for fruitive result, erudite scholar
for knowing God as He is and pure devotee of the Personality of Godhead, such personalities only can
serve the purposes of Bhagavad-gétä for the benefit of all concerned. Such heroes of transcendental
fame are very dear to the Personality of Godhead. And for them only it is said in the last portion of the
teachings of Bhagavad-gétä, that one should only carry out the order of Godhead and nothing else, and
if in doing so anyone is subjected to tribulations for non-performance of other duties, He (Çré Kåñëa)
will always save him for that he may rest assured. The Personality of Godhead is the only Original
Friend and Philosopher of every one and He is the Father of all living beings. The Bhagavad-gétä is
His transcendental word, and it is identical therefore with Godhead in full potency. Great Mahatmas do
try to know this ultimate Truth themselves and try to preach to others this sublime Truth.
(Page 12.) The ultimate truth is that God, the world and the living entities are co-related with one
another as a complete Whole. The Personality of Godhead is the Supreme Brahman, Nature is the
Infinite Brahman and the living entities are infinitesimal Brahmans. In that spirit only, we can know
that everything that be is Brahman and nothing but Brahman. Bhagavad-gétä is the synthesis of the
Ultimate Truth in the fact that Çré Kåñëa, the Personality of Godhead is the begetting Father of
everything, Nature is the Supreme Mother impregnated with the seeds of living beings, and the living
 13

entities in multiple forms of different species of life (84 lakhs varieties) are the children of such Father
and Mother as above mentioned.
mama yonir mahad brahma
tasmin garbhaà dadhämy aham
sambhavaù sarva-bhütänäà
tato bhavati bhärata
sarva-yoniñu kaunteya
mürtayaù sambhavanti yäù
täsäà brahma mahad yonir
ahaà béja-pradaù pitä
“The total material substance, called Brahman, is the source of birth, and it is that Brahman that I
impregnate, making possible the births of all living beings, O son of Bharata. [Bg. 14.3]
It should be understood that all species of life, O son of Kunti, are made possible by birth in this
material nature, and that I am the seed-giving father.” [Bg. 14.4]
We can know from this fact that there is a sweet transcendental interrelation between all living entities,
irrespective of not only caste, creed, and colour between man and man, but between man and beast,
man and birds, man and reptiles, man and plants, etc., and so also between man and God, and between
God and others, and so on. The Bhagavad-gétä can most scientifically raise this standard of life of
sweet relation between one thing and another, and as such the Gétä-nägaré shall be the centre for such
supreme culture of knowledge. The Gétä-nägaré shall set the example that neither God nor the living
being nor Nature is in any way antagonistic toward one another, but that all of them exist in harmony
as a complete whole unit. When Gétä-nägaré will attempt to harmonise such sweet relation between
man and God, Man and the world and the world and God, at such an auspicious time only, the united
nations effort to establish peace in the world will be successful or the dream of a casteless society all
over the world will be realised in practice. There is no other practical solution of the scientific basis of
universal brotherhood or of universal religion without understanding this simple truth of the fatherhood
of Godhead, motherhood of Nature, and childhood of all living entities. But the living entities, in a
spirit of misusing their infinitesimal independence and forgetfulness of their relation with Godhead as
eternal servitor and the served, or, in other word, when the living entity forgets his begetting father and
thinks himself as the son or product of the material nature only, or to be more simple, when the living
entity becomes a mother’s son only at that time does mother Nature, in order to set right her son, to
become an obedient son, chastise the living entity in a destructive mood as Mahakali. Mahamaya
Durga is the Primeval Form of all external energies of Godhead. She is described as Dasabhuja with
different kinds of weapons in her hands to punish Mohishasura who is also Her son as every living
entity is. Moishasura is attacked by the Mother’s serpent of time on the head and the itch of passion on
the body. Moreover, Mohishasura is attacked with Her (Page 13.) trident pierced on the chest, and thus
the representative demon Mahaisasura is embarrassed in a manner from which he is unable to get out.
When the demon is thus set right and surrenders to Her will, the Mahamaya then manifests Her real
entity in the Form MahaLaxmi engaged in the eternal service of Çré Narayana, and at that time She
gives Her son all facilities for the service of the Father, assisted will all opulence, all power, all fame,
all beauties, all knowledge and all renunciation. The example of Ravana and that of Çré Hanumanjee
may be given here. Both of them are the son of the potency of Godhead. One of them tried to snatch
Çré Sita Devi from the service of Çré Rama while Çré Hanumanjee tried to rescue Çré Sita Devi from
the clutches of Ravana. By such different treatment of two different sons, Ravana was announced as
the Asura or Raksa while Çré Hanumanjee is famous as the foremost devotee of Çré Ramchandra.
From these examples, we can conclude that our ideal shall be Çré Hanumanjee, and not Ravana, who
was vanquished in spite of his possessing all material facilities of wealth, followed by knowledge,
 14

beauties, fame, etc. Such material acquisitions are unable to protect any Ravana, whatever he may be,
from destruction.
In a state of forgetfulness only, the living entities consider themselves as the product of the material
world, or as the son of material Nature, without any connection with the Father, and in such mistaken
mood of existence, they think of themselves as belonging to some particular nation, country, class,
family, sect, and many other similar material designations. The transcendental processes of Bhagavad-
gétä which aim at the deliverance of the living entities from the above mentioned many kinds of
material designations are known as different Yogas. When one is attached too much to material work,
he is delivered by the process of Karma Yoga, when one is attached too much with the speculative way
of knowledge, he is delivered by the process of Jnana Yoga, when one is attached too much in the
mystic way of realising God, he is delivered by the process of Hatha Yoga, but for one who accepts the
Personality of Godhead as the primeval cause of all causes, he is elevated by the process of Bhakti
Yoga. As such, Bhagavad-gétä is undoubtedly the book of knowledge for all, never mind what
whatever position one may be in according to his different inborn tendency. Bhagavad-gétä can deliver
any one and every one from any position, by a systematic treatment in the above ways of Karma Yoga,
Jnana Yoga, Dhyana Yoga or Bhakti Yoga. We may discuss herewith shortly, the different ways for
different persons.
Those who are too much addicted to enjoying the results of their material work, are treated in the
following manner, according to Bhagavad-gétä, namely—
notation indicates III 29, 30, 31, but text appears to be III, 30, 31, 32]
mayi sarväëi karmäëi
sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä
yudhyasva vigata-jvaraù
ye me matam idaà nityam
anutiñöhanti mänaväù
çraddhävanto ’nasüyanto
mucyante te ’pi karmabhiù
ye tv etad abhyasüyanto
nänutiñöhanti me matam
sarva-jïäna-vimüòhäàs tän
viddhi nañöän acetasaù
“Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without
desires for profit, with no claims to proprietorship, and free from lethargy, fight.
Those persons who execute their duties according to My injunctions and who follow this teaching
faithfully, without envy, become free from the bondage of fruitive actions.
But those who, out of envy, disregard these teachings and do not follow them are to be considered
bereft of all knowledge, befooled, and ruined in their endeavors for perfection.” [Bg. 3.30-32]
(Page 14.) A person who struggles for existence with full knowledge of his relation with God, the
world and the living entities is in a spirit of self-surrender unto the Supreme Will of God and refrains
from his own way of thinking doubts and laziness, is called a Karma Yogi, or devotee under the
influence of material work. Such Karma Yogi does everything for the satisfaction of God only, for his
master, and nobody else, and for this act of self-denial, he does not grudge the Personality of Godhead.
The general tendency of a worker is that he wants to enjoy the fruit of his own labour, and it is
unthinkable for such materialists to sacrifice all fruits of their labour for the sake of Godhead. Such
materialists are bound up by the results of their work, either good or bad. But the Karma Yogi, who
always works for the satisfaction of Godhead, is not at all bound up by any reaction from such material
work. That is the secret of doing work according to the plan of God. Those who, therefore, envy the
 15

Personality of Godhead and do not sacrifice the results for the sake of Godhead, must be considered as
lost men, devoid of all knowledge.
A person addicted to the speculative mood for knowing the ultimate Truth, known as the empiric
philosopher, is advised to follow the principles of Bhagavad-gétä as stated below—
brahma-bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù
tato mäà tattvato jïätvä
viçate tad-anantaram
“One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully
joyful. He never laments or desires to have anything. He is equally disposed toward every living entity.
In that state he attains pure devotional service unto Me.
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service.
And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.”
[Bg. 18.54-55]
The empiric philosophers, by their speculative process of knowing the Absolute Truth, attain to the
plane of spiritual cognisance and becomes free from the attachment of material consciousness. Such a
liberated soul is never affected by any sort of material hankering for things which he does not possess,
neither does he lament for things which he might have lost. He is equipoised in every circumstance,
and, as he is fixed up in that position, he is blessed with the engagement of transcendental loving
service of Godhead. And by the gradual process of development of transcendental loving service of
Godhead, the liberated soul can know in fact what is actually the eternal Form, Pastime, Quality,
paraphernalia and entourage of Godhead, Who is the Supreme Personality. The last word of liberation
is to know Godhead as He is.
The mystics generally known as the Yogis are advised to follow the undermentioned principles of
Bhagavad-gétä—
sarva-bhüta-stham ätmänaà
sarva-bhütäni cätmani
ékñate yoga-yuktätmä
sarvatra sama-darçanaù
yo mäà paçyati sarvatra
sarvaà ca mayi paçyati
tasyähaà na praëaçyämi
sa ca me na praëaçyati
sarva-bhüta-sthitaà yo mäà
bhajaty ekatvam ästhitaù
sarvathä vartamäno ’pi
sa yogé mayi vartate
tapasvibhyo ’dhiko yogé
jïänibhyo ’pi mato ’dhikaù
karmibhyaç cädhiko yogé
tasmäd yogé bhavärjuna
yoginäm api sarveñäà
mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà
 16

sa me yuktatamo mataù
“A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized
person sees Me, the same Supreme Lord, everywhere. [Bg. 6.29]
For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.
[Bg. 6.30]
Such a yogi, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul
are one, remains always in Me in all circumstances.” [Bg. 6.31]
“A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker.
Therefore, O Arjuna, in all circumstances, be a yogi. [Bg. 6.46]
And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and
renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is
the highest of all. That is my opinion.” [Bg. 6.47]
(Page 15.) ...to samadhi (a state of bodily realisation of the spirit soul). within himself and everything
in Godhead. Therefore, a self realised sees Godhead everywhere and sees everything in Çré Kåñëa.
He identifies himself as belonging to Çré Kåñëa and accepts Çré Kåñëa as his own. Establishment of
this neutral relation with Godhead is the beginning of spiritual mellows. Such contemplative mystics
do not fall down, and Çré Kåñëa saves them in all respects. Such Yogis gradually rise up to the state of
transcendental loving service to Godhead. In the primary stages, the Yogins, submerged in spiritual
equilibrium, experience the localised aspect of Godhead with four hands within themselves, but in the
secondary stage, they realise that Chaturbhuja Narayana is non-different from Çré Kåñëa. When the
Yogins concentrate their meditation on the Form of Çré Kåñëa, Who is transcendental to mundane
time and space, they can, without any separate effort, realise the impersonal Brahman, as a matter of
course.
Bhagavad-gétä advises everyone to become such Yogins because the Yogins are greater than the
ordinary mundane workers, the empiric philosophers, or even those who undergo penances and
austerities for higher perfection of life. And, amongst all such Yogins, those who meditate upon Çré
Kåñëa externally and internally with devotion and love are considered to be the highest of all Yogins.
Those who work ordinarily with such Yoga (meditating upon Çré Kåñëa) are called Karma Yogi, those
who cultivate knowledge with such Yoga are called Jnanayogi, and those who have abandoned all
work and speculative way of empiric knowledge, but have taken to pure devotional work and
knowledge, transcendentally engaging all their wealth, attention, intelligence and words in the service
of Godhead, are called Bhakta Yogins. The highest perfection of life is to attain to such stage of
Bhakta Yogins. The personality of Godhead has advised in the Bhagavad-gétä about those Bhakta
Yogins in the following words:
yeñäà tv anta-gataà päpaà
janänäà puëya-karmaëäm
te dvandva-moha-nirmuktä
bhajante mäà dåòha-vratäù
“Persons who have acted piously in previous lives and in this life and whose sinful actions are
completely eradicated are freed from the duality of delusion, and they engage themselves in My service
with determination.” [Bg. 7.28]
yat karoñi yad açnäsi
yaj juhoñi dadäsi yat
yat tapasyasi kaunteya
tat kuruñva mad-arpaëam
“Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you
perform—do that, O son of Kunti, as an offering unto Me.” [Bg. 9.27]
mac-cittä mad-gata-präëä
 17

bodhayantaù parasparam
kathayantaç ca mäà nityaà
tuñyanti ca ramanti ca
teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te
teñäm evänukampärtham
aham ajïäna-jaà tamaù
näçayämy ätma-bhäva-stho
jïäna-dépena bhäsvatä
“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they
derive great satisfaction and bliss from always enlightening one another and conversing about Me.
[Bg. 10.9]
To those who are constantly devoted to serving Me with love, I give the understanding by which they
can come to Me. [Bg. 10.10]
To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge
the darkness born of ignorance.” [Bg. 10.11]
Persons who have become cent percent free from all kinds of infections of (page 16.) dualities of the
relative world, render unalloyed loving service to Çré Kåñëa only. In such a stage of devotional life,
the devotee offers to Çré Kåñëa every thing that he eats, that he sacrifices, that he gives in charity and
that he meditates upon. He does so because he becomes well convinced in the knowledge that the
Personality of Godhead is the original and primeval cause of all causes, Govinda. From Him only,
everything emanates, on Him only everything exists, unto Him only everything enters into after
annihilation. After such realisation, nobody can worship anyone except Çré Kåñëa. At that time, all
attention, all intelligence, and all life of the devotee become absorbed in the transcendental service of
Godhead, and such transcendental service becomes manifested in nine different devotional functions
(Nabadha Bhakti) of hearing, chanting, recollecting, serving, worshipping, glorifying, adoring,
fraternising and surrendering to the Name, Quality, Pastimes, Paraphernalia, and entourage of Çré
Kåñëa. The Personality of Godhead, also being satisfied with the transcendental loving services of such
devotees constantly engaged in Him, enlightens such devotees from within themselves in such a way as
they may be able to enter into the manifested Pastimes of Çré Krsna as He performs at all times. The
Personality of Godhead, Çré Kåñëa, enlightens the hearts of those devotees with transcendental
knowledge, even at the time of their remaining in the material world, and although such devotees may
be illiterate in terms of material calculation. THE MAIN FUNCTION OF ÇRÉ GÉTÄ-NÄGARÉ
SHALL BE TO INCREASE THE NUMBER OF SUCH DEVOTEES ONLY, amongst other
engagement.
After discussing the above-mentioned activities of Gétä-nägaré, we can summarize the conclusion in
the following way.
a. Çré Kåñëa, the Personality of Godhead, is The Powerful Whole, and the living entities and natural
phenomena are His energies.
b. Energy of a person gives evidence of a powerful man, and, as such, the energies of Godhead,
namely, the living entities and the material nature combined, glorify the immense energy of Godhead.
Energies are parts and parcel of Godhead, but they cannot be Godhead themselves.
c. God’s External Energy is engaged in the matter of chastising the revolting entities, whereas His
Internal Energy is engaged in protecting the devotee and the faithful.
d. The living entities are controlled by the External Energy of Godhead when they (the living entities)
make it their main business to satisfy the material senses. The objects of sense gratification are
 18

composed of twenty-four elements created by the External Energy. The material science can deal with
those twenty-four elements by chemical or physical combination, and such products appear before us
like the mirage in the desert, created by such material combination. Increasing the number of such
mirages by advancement of material science will never bring real happiness to the living entities,
because such steps will drag the living entities farther and farther from Godhead.
e. The living entity, although it has become entangled in the material cages of gross body and subtle
mind somehow or other, can liberate itself from such bondage by developing the quality of goodness,
to begin with, and gradually rise to the plane of transcendence, when the seeds of bondage in different
stages of sub-consciousness, consciousness and unmanifested stage are burnt and the living entity is
liberated. This is stated in the Bhagavad-gétä as follows:
ürdhvaà gacchanti sattva-sthä
madhye tiñöhanti räjasäù
jaghanya-guëa-våtti-sthä
adho gacchanti tämasäù
“Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode
of passion live on the earthly planets’ and those in the abominable mode of ignorance go down to the
hellish worlds.” [Bg. 14.18]
The highest service that can be rendered to humanity, therefore, is to raise it from its down-trodden
state of bondage. Indian saints have specifically emphasized this important subject of social service,
whereas people in other countries lag behind in that science. Although people in other countries have
advanced far beyond expectation in the advancement of binding the living entity in material bondage,
they have very little culture in this transcendental science. Such advancement of material science has
created so much entanglement for human society that everyone is now anxious to get back peace and
happiness by the formation of such associations as the U.N. and other organisations. It is not, however,
possible to attain peace without being educated in the spiritual science, as has been dealt with in the
Bhagavad-gétä.
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.
But those who have surrendered unto Me can easily cross beyond it.” [Bg. 7.14]
The mode of treatment as to how one can be raised from the lowest status of ignorance to the highest
status of illumination of full knowledge is elaborately discussed in the Bhagavad-gétä. The medicine
and the diet both have been thoroughly dealt with there. More than eighty percent of the general
population is more or less of the demoniac type. The demoniac tendency has increased so much that
nobody is even able to understand that there is an absolute need for us to cultivate the science of the
Internal Potency of Godhead, as much as we are doing in the field of the External Potency of Godhead.
As a matter of fact, they are now not only foolish and sinful, but also their knowledge is covered by
sinful acts.
na mäà duñkåtino müòhäù
prapadyante narädhamäù
mäyayäpahåta-jïänä
äsuraà bhävam äçritäù
“Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is
stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.” [Bg.
7.15]
 19

If we want, therefore, to take all these asuras to the highest stage of life, not only for their benefit, but
also for our benefit, too, because the Suras and the asuras are, so to say, bound up together for relative
activities—if we really want to do them some good, it is our duty then to distribute the remnants of
foodstuff offered to Godhead to such asuras so that they can rise up gradually to the transcendental
plane.
sarva-karmäëy api sadä
kurväëo mad-vyapäçrayaù
mat-prasädäd aväpnoti
çäçvataà padam avyayam
“Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal
and imperishable abode by My grace.” [Bg. 18.56]
The Gétä-nägaré has to arrange for such distribution of Prasadam in order to and distributing the
remnants of
(Page 18.) The asuras are always hungry and distressed, and if arrangement for distributing Prasadam
is made for them, nobody will object to accept such Prasadam. Mahatma Gandhi began Ramdhun,
chanting at every evening Prayer meeting, and this practice would be utilised as medicine for the
asuras while distribution of Prasadam will act as diet for them.
In order to treat the heart diseases of the asuras, transcendental hospitals have to be opened at Gétä-
nägaré apart from the ordinary hospitals that are run everywhere. These hospitals shall treat the Asuric
patients with respect to their education, initiation, knowledge, and transcendental science, eating,
enjoying and treatment of diseases altogether. That will be the special function of the Gétä-nägaré. If
work is begun with the aim of serving the Internal Potency of Godhead, there will not be any check in
the progressive work of the external Potency of Godhead, but such work will have a change in the
Internal Potency of Godhead. The function of Iron stops when it is hot in association with fire, and at
that time, the iron works as fire, with all its potency; in the same way, when work is begun in the realm
of the Internal Potency of Godhead, the external potency stops functioning. We have already discussed
the different potencies of Godhead, namely Internal and External.
prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
“The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in
actuality carried out by the three modes of material nature.” [Bg. 3.27]
It is therefore concluded that the energy of Godhead works differently in response to our service or
revolt to the plan of Godhead.
avyaktaà vyaktim äpannaà
manyante mäm abuddhayaù
paraà bhävam ajänanto
mamävyayam anuttamam
nähaà prakäçaù sarvasya
yoga-mäyä-samävåtaù
müòho ’yaà näbhijänäti
loko mäm ajam avyayam
“Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead,
Krsna, was impersonal before and have now assumed this personality. Due to their small knowledge,
they do not know My higher nature, which is imperishable and supreme.
I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency,
and therefore they do not know that I am unborn and infallible.” [Bg. 7.24-25]
 20

The particular type of persons who are able to take charge of the propaganda work of the Gétä-nägaré
are also mentioned in the Bhagavad-gétä. It is said about those who have worked for the sake of
Godhead as Yogins in previous births that they can be searched out in the families of the Suchis and
the Çrématis. It is said there as follows:
präpya puëya-kåtäà lokän
uñitvä çäçvatéù samäù
çucénäà çrématäà gehe
yoga-bhrañöo ’bhijäyate
“The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living
entities, is born into a family of righteous people, or into a family of rich aristocracy.” [Bg. 6.41]
Those who are born in the family of pure devotees or faithful brähmaëas or in the family of rich
merchants having devotional activities in the family due to their virtuous work in the past life, can take
interest in the activities of the Gétä-nägaré as they are accustomed to do from their previous birth. It is
therefore necessary that such virtuous persons only who have taken their births in the families of
Suchis and Çrématis must be assembled together, in order to give effect to the program.
(Page 19) In order to give effect to the programme of the Gétä-nägaré, it is necessary that at least
twelve gentlemen, picked from the families of such Suchis and Srimatis, should form an association.
And, with the help of these gentlemen, arrangement has to be made to provide the fund of Gétä-nägaré
with an income of Rs. 10,000 per month for the expenses of the Gétä-nägaré. By the Grace of God,
those who are born in the family of the Srimatas are sufficiently favoured by Laxmi Devi. As such, the
Srimatas can make use of their wealth in the service of the Internal Potency of Godhead, instead of
wasting the same for the service of the External Potency of Godhead. If wealth, which is considered to
be the servitor of Narayana, is not engaged in His service, surely the same wealth will bring havoc and
calamities upon the world, and for this, the possessors of wealth will surely be responsible, and the
reaction is already in vogue, in the shape of many contending political “isms” of the day.
The crisis that we are now confronted with are the outcome of the wealth of the world that has been
engaged in the service of the External Potency of Godhead. The Gétä-nägaré, therefore will be able to
set a noble example for the benefit of the world, as it will show how wealth can be engaged in the
service of the Internal Potency of Godhead and thereby bring peace and prosperity to the world.
Such twelve gentlemen, when they have assembled in an organised form, shall chalk out the
programme of the Gétä-nägaré, and to guide the principles of such activities, Bhagavad-gétä will be the
book of knowledge or medium of information.
It is incumbent that such governing bodies of the Gétä-nägaré must have the following preliminary
qualifications, namely:
1. They must not have illegitimate connection with women.
2. They must be completely vegetarian.
3. They must refrain from all sorts of intoxicating habits.
4. They must refrain from all sorts of gambling or speculative habits.
Unless and until the governing gentlemen are free from the above four primary principles, it will not
be possible for them to go farther and farther above. When one has acquired the above preliminary
qualifications and also engaged in the service of Godhead, at that time only one is promoted to the
stage of a Mahatma. And, to conduct the activities of the Gétä-nägaré, the services of the Mahatmas are
requisitioned. Such activities are not meant for ordinary men having no control over the senses, nor
having any sort of relations with the transcendental service of Godhead. Those who are pure in action
can conduct such activities.
One Mahatma can do immense good to others just like one moon can illuminate the firmament, though
innumerable stars cannot do anything.
yad yad äcarati çreñöhas
 21

tat tad evetaro janaù

sa yat pramäëaà kurute
lokas tad anuvartate
“Whatever action a great man performs, common men follow. And whatever standards he sets by
exemplary acts, all the world pursues.” [Bg. 3.21]
The Proprietor and Deity of the Gétä-nägaré will be Çré Kåñëa Himself. The temple of Çré Kåñëa,
which shall be situated in the centre of the Gétä-nägaré, shall contain the Vigraha of Çré Kåñëa placed
on the Chariot of Çré Arjuna seated along with Çré Kåñëa. The Vigraha shall be known as Partha
Sarathi. The Çré Murti of Çré Partha Sarathi shall proclaim throughout the world as to how much the
Personality of Godhead can be merciful to His devotees. That Godhead can be made the driver of the
Chariot of His devotee is one of the many examples of how the Supreme God can meet His devotee in
the simplest way as between friend and friend:
senayor ubhayor madhye
rathaà sthäpaya me ’cyuta
“O infallible one, please draw my chariot between the two armies.” [Bg. 1.21]
The powerful Godhead with His Eternal Energy as Arjuna shall be worshipped in the Gétä-nägaré
according to the rites of the scriptures.
The inhabitants of the Gétä-nägaré shall dwell in that transcendental city as the denizens of the
Kingdom of God and as associates of the Personality of Godhead. They shall become the actual
Harijan, as it is described in the Scriptures. The only proprietor of Gétä-nägaré shall be the Personality
of Godhead, and all the inhabitants there shall live there as His servitors.
samo ’haà sarva-bhüteñu
na me dveñyo ’sti na priyaù
ye bhajanti tu mäà bhaktyä
mayi te teñu cäpy aham
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in
devotion is a friend, is in Me and I am also a friend to him. [Bg. 9.29]
It is said in the Bhagavad-gétä, that Çré Kåñëa behaves equally with persons according to their
reciprocal behavior. Those who will be too much attached to Godhead, the Personality of Godhead will
be equally attached to him. Ordinarily the living entities are guided by the modes of Nature, but even
so, nobody is dearer nor is anyone the object of derision for Godhead. The Personality of Godhead is
known as the Devotee of His devotee, and as such, only His devotees can purchase Him, and nobody
else.
Great personalities like Mahäräja Ambaréça and others have shown the perfect way of worshiping the
Personality of Godhead. But in the recent time, Çré Sanätana Gosvämé, who was one of the
confidential associates of Çré Caitanya Mahäprabhu and was also the Prime minister of Nawab
Hussain Shah of Bengal, showed us the way how one can serve Godhead. He used to spend one half of
his income for God’s sake. That is a vivid example for the governors of the Gétä-nägaré. Çré Gosvämé
spent only one-fourth of his income for his relations, and the balance one-fourth was set aside for his
personal use. Exemplary householders can take lessons from the behaviour of Çré Rüpa and Sanätana
Gosvämés for their future guidance.
Everything that exists is the property of Godhead. The living entities, as sons of the Godhead, inherit
the property, not as owners, but as gifts from the father to sons, and as such, they must engage the
interest of such properties in the service of Godhead as the primary beneficiary. If they are not
prepared to do so, they must be ready for all sorts of troubles offered by the External Potency of
Godhead. The process of civilization, as designed by the gross materialist, is to enjoy the property of
Godhead represented by the External Energy of Godhead, to the utmost capacity until the day of
annihilation. They think that the property of Godhead, represented by His External Potency, is a thing
 22

enjoyable by them, their sons and grandsons, their countrymen, their kinsmen, etc., which the External
Potency of Godhead rejects summarily and therefore the foolish materialists, when they are baffled in
their attempt to enjoy Mother Nature (the External Potency of Godhead) say “Nature is unkind.” The
materialist does not know that, in the transcendental service of Godhead, all the services towards
others, as above mentioned, are accommodated. The Gétä-nägaré shall be the ideal place to set this
example to the people of the world.
It is sort of a disease of the asuras that they have learned to accumulate wealth unlawfully. The
conditioned souls, under the influence of the External Potency of Godhead, are always bewildered in
their intelligence, like insane persons are always bewildered in ordinary dealings. As such, the
governing body of the Gétä-nägaré has to make some intelligent plan so that the asuras may be
engaged in the service of Çré Partha Sarathi with all their accumulated unlawful wealth. If they are at
all able to make such a plan, surely they will be able to render more valuable service to the people of
the world than any number of political parties or organisations are able to do.
Godhead is perfect in all respects, and He is the proprietor of everything, as everything is produced
originally by His Energy only (External or Internal). As such, everything that exists is properly served
at the time of transcendental service of Godhead, as the branches and the leaves of a tree are watered
when the water is poured down upon the root of the tree or the different limbs of the body of a living
being are served when foodstuff is given to the stomach. The plan of God is made like that, and
intelligent persons can understand this simple plan of Godhead everywhere. As by watering one leaf or
one branch of the tree, the other leaves or branches of the tree are not served, or by supplying foodstuff
to one limb of the body the other limbs of the body are not served, similarly by serving one section of
God’s potency, the other sections are not served. Therefore, full service means the service of the
Original Cause of everything, namely the Personality of Godhead.
After the construction of the Temple of Çré Partha Sarathi at Gétä-nägaré, the next programme of
work in the Gétä-nägaré will be to start one academic educational institution under the name of Geeta
School, or Geeta Pathshala. This educational institution shall be conducted as a Brahmacarya Ashram
of the Gurukul system. In this institution, children not exceeding seven years of age shall be admitted
and they shall be educated up to the age of 20 years, equipping them with sound body and sound mind,
so that they may be ideal householders in the latter part of their life, which will bring real peace and
prosperity to the human society.
The language for the medium of instruction in this educational centre will be Sanskrit and English
preferably, unless the governors of the Gétä-nägaré think otherwise. The children of the inhabitants of
Gétä-nägaré shall get free education with the facility of free boarding and free lodging in this
institution.
By a test of practical psychology and by examination of the birth horoscope of the child, with special
reference to his birthright, sect and class arrangement, a student from the very beginning shall be given
the education of a brähmaëa, of a kñatriya, of a vaiçya or of a çüdra, as may be the case, according to
his quality and destined work. It is, however, possible to make a change of this general rule under
special cases. The educational institution as Gétä-nägaré will, as a matter of fact, try to create a greater
number of students having the necessary qualification of a brähmaëa, by developing such culture in
him, because in this age of Kali yuga, there is a big scarcity of the brähmaëa class. Mahatma Gandhi in
the recent time, although born in a Vaisya family, developed the qualities of brähmaëa by culturing
non-violence, equality, restraint, toleration, forgiveness, charity, etc. Therefore, the Gétä-nägaré, by its
cultural propaganda and otherwise, can create any number of brähmaëas, provided the candidates are
available. The Gétä-nägaré, however, will not encourage the system of renounced order of life
(Sannyäsa), as in this age it is not possible to maintain such order of life under difficult circumstances.
Students during their unmarried Brahmacarya life and householders who have taken leave of family
responsibilities in old age shall be entrusted with such work as worship of the Deity, education,
 23

preaching, editing and other similar engagements in the Gétä-nägaré. The Gétä-nägaré shall undertake
to maintain such students and Vanaprasthas, free of all charges. The householders who shall live in the
Gétä-nägaré with their family members shall be responsible for carrying on different civic activities
such as manipulating business, trade, industry, agriculture, cow keeping, social service, police work,
etc.
Development of civic activities which shall be undertaken in the Gétä-nägaré shall be so done on
account and risk of Çré Partha Sarathi, Who shall remain eternally the Proprietor and Enjoyer of the
results out of such activities. As such, the workers in those institutions or establishments shall be given
free boarding and lodging as Prasadam of the Deity. It shall, however, always be remembered that the
medicine for our material diseases is to be engaged in the transcendental service of Godhead and the
diet thereof is to partake of the prasadam of the Deity. The inhabitants of the Gétä-nägaré will have full
facility for such medicine and diet for curing their material diseases.
The medicine will be distributed to all the patients of the Gétä-nägaré in the shape of lectures,
recitation, chanting, singing, etc., from the pages of Bhagavad-gétä or allied scriptures daily at the
fixed time of prayers or lecture classes in different establishments of the Gétä-nägaré. In that
connection, finer arts in the estimation of the people in general, such as theatrical performances,
cinematographic shows or similar entertainments can be employed in the service of Godhead and for
the cure of the material diseases of the patients. This thing, however, will not be encouraged beyond
the sphere of the Gétä-nägaré, because out of the sphere of the Gétä-nägaré, those very finer arts and
cultures shall lead one to the path of hell, as we are actually experiencing presently.
The qualified and empowered preachers of the Gétä-nägaré will go out of the town to preach the
mission of Gétä-nägaré, not only in India but also in other parts of the world, as the situation will
permit. According to the rules of the governing body, such preachers will be able to collect on account
and risk of Gétä-nägaré for its development and carrying out various activities.
All facilities that can be available for the preaching work of the Gétä-nägaré shall be accepted
favourably without damaging the very principles of Gétä-nägaré, and among such facilities the
following can be accepted immediately:
1. To answer all the inquiries from all parts of the world in all languages.
2. Publication of propaganda in different languages of the world.
3. Utilising radio vans and other publicity facilities by cinematographic shows, etc.
In the Gétä-nägaré, birth day anniversaries of Lord Kåñëa, Çré Rämacandra, Lord Caitanya, Çré
Nåsiàha Caturdaçé, and similar other functions shall be properly celebrated and observance of Ekädaçé
shall be strictly performed.
Everyone, irrespective of caste, creed and colour, who shall abide by the rules and regulations of the
Gétä-nägaré shall be admitted as inhabitants of the town. The governing body shall remain vigilant on
the point that nobody can enter into the town with some ulterior motive, outside the service of Partha
Sarathi. All facilities, however, shall be offered to real inquisitive and sincere souls, who shall
endeavor to profit by such facilities for transcendental life.
Material science has offered unique facilities for travelling all over the world within a short time, and
the authorities shall take advantage of these facilities for preaching work of the Gétä-nägaré in every
respect. By such transcendental mode of work, the Gétä-nägaré can do immense service to humanity in
the true sense of the term.
Bhagavad-gétä advises to give up all kinds of religions that are going on in the world and take up the
principles of Bhagavad-gétä, meaning thereby, that all other
humanity the much wanted peace of the world, and
(Page 24.) this is only possible and effective with the principle of the Bhagavad-gétä. Communal strife
that has come out of different religious faiths is due to the lack of understanding of the real nature of
religious faith, and as such, the real nature of Godhead, or [it has come out of not] serving the Internal
 24

Potency of Godhead. The philosophy of Bhagavad-gétä is applicable to everyone’s practical life, and
therefore, the principles of Bhagavad-gétä are really meant for a universal type of religious faith, to be
accepted after all reasonings of human society. As such, all intelligent persons all over the world must
now combine together to preach the universal religion of Bhagavad-gétä. It is above all types of
communalism.
Countries like Russia in Europe have taken an atheistic turn due to false preaching of religion, without
any philosophical basis, as religion without philosophy is either communalism or sentimentalism. The
religion of Bhagavad-gétä is different from all such sentimental or speculative types of religion.
America is on the threshold of Russian thought, and in Asia, they are naturally following such atheistic
principles of life. With such a condition of the people in general, who will save the world from
devastation, by preaching the religion of Bhagavad-gétä? One should read and learn Bhagavad-gétä as
it is. The Personality of Godhead has most mercifully explained Himself as easily as it is possible for
Him, so that He may be known by us, and unauthorized persons simply muddle the matter by
presenting various interpretations of Bhagavad-gétä in order to preach the vanity of mundane learning.
Bhagavad-gétä is not a subject for such speculative mundaners. It is spoken by Godhead, and it is
understood by the devotees of Godhead and nobody else. Those who try to go above Godhead by their
poor fund of knowledge, will surely go away from Godhead. The Gétä-nägaré will try its utmost to
save people from such degradation.
Save the World from devastation by preaching the true interpretation of Bhagavad-gétä.