View source for As far as possible (Letters, 1947-1965)

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[[Category:As Far as Possible|1]]

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1947_to_1965_Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Raja Mohendra Pratap -- Cawnpore 13 July, 1947" link_text="Letter to Raja Mohendra Pratap -- Cawnpore 13 July, 1947">
<div class="heading">Your delineations do not conform to all these necessary things. That is my main contention. If you have time to discuss on it, I shall be glad to substantiate my contentions as far as possible. My basis of arguments will be Bhagavad-gita which is the most authoritative, scientific and universal.</div>

<div class="text">'''[[Vanisource:Letter to Raja Mohendra Pratap -- Cawnpore 13 July, 1947|Letter to Raja Mohendra Pratap -- Cawnpore 13 July, 1947]]:''' If you so desire I can enter into discussions about it and my opinion is that your approach is partial and unscientific. There is no hesitation to accept the principle of the Religion of Love because the Absolute Truth is, as we have known, Godhead Who is sat, cit and ananda. Without ananda there cannot be any love that is an accepted fact. Your delineation of society, friendship and love among the human beings is based on this ananda portion only but you have avoided the other portions of eternity and cognition of God the Whole Soul. Thus the approach is partial and unscientific. The true religion of love is perfectly inculcated in the Bhagavad-gita. When we speak of love there must be the object of love and the lover too. Here in this world we find that the object of love and the lover both are the cheater and the cheated in their reciprocal dealings. That is our experience. But the ultimate end being one Whole Soul, the dual existence of the object of lover and the loved loses identity. In that case the eternity and cognizibility of the loved and lover vanish at once. In this way there arises many questions which may be put forward to you for further discussions to adjust your ideas of religion.
Besides you have not quoted any authority for all your statements. So it is more or less dogmatic. If different men put different dogmatic views about religion and its essentials who is to be accepted and who is not be? Therefore the approach shall be and must be authoritative, scientific and universal. Your delineations do not conform to all these necessary things. That is my main contention. If you have time to discuss on it, I shall be glad to substantiate my contentions as far as possible. My basis of arguments will be Bhagavad-gita which is the most authoritative, scientific and universal.</div>
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<div class="quote" book="Let" link="Letter to Mr. Bailey -- Allahabad 2 October, 1951" link_text="Letter to Mr. Bailey -- Allahabad 2 October, 1951">
<div class="heading">The mission with which you have started your service inspired me to help you as far as possible and I thought it fit to inform you that your mission can be well guided by the practical philosophy of the Bhagavad-gita.</div>

<div class="text">'''[[Vanisource:Letter to Mr. Bailey -- Allahabad 2 October, 1951|Letter to Mr. Bailey -- Allahabad 2 October, 1951]]:''' Philosophical ways are practical and it is no use simply by indulging in speculation without any practical result just like to keep a cow without any milk. We must always seek a practical value from philosophy for the benefit of all. The mission with which you have started your service inspired me to help you as far as possible and I thought it fit to inform you that your mission can be well guided by the practical philosophy of the Bhagavad-gita. If you do not wish to have it that is a different question. If you put up a programme acceptable to one and all there is no necessity of patronizing a particular ism. A common formula can be of practical use both for India or others. As such you can have practical solutions of all problems such as social, religious, cultural, political, economic as well as agricultural and industrial—from the Bhagavad-gita. It is possible only simply by assimilating it by direct perception. It is meant for all living being. Indirect perception will mislead far away from the truth and I am afraid many such indirect misinterpretations in a speculative mood by various commentators, have done more harm than good to the humanity in general</div>
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<div class="quote" book="Let" link="Letter to Dr. Y. G. Naik M.Sc., Ph.D -- Delhi 28 March, 1960" link_text="Letter to Dr. Y. G. Naik M.Sc., Ph.D -- Delhi 28 March, 1960">
<div class="heading">Let us jointly distribute this great cultural heritage to the world at large in an organized manner and through the recommended process of Divine Love propagated by Lord Sri Caitanya Mahaprabhu. Please try to help me as far as possible.</div>

<div class="text">'''[[Vanisource:Letter to Dr. Y. G. Naik M.Sc., Ph.D -- Delhi 28 March, 1960|Letter to Dr. Y. G. Naik M.Sc., Ph.D -- Delhi 28 March, 1960]]:''' I shall be very glad if you join my mission (The League of Devotees) and on receipt of your favorable reply I shall send you the prospectus. An erudite scholar like you should join and help in this noble attempt. Your appreciation of India's cultural heritage is very much enlivening for me. Let us jointly distribute this great cultural heritage to the world at large in an organized manner and through the recommended process of Divine Love propagated by Lord Sri Caitanya Mahaprabhu. Please try to help me as far as possible.</div>
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