In the world we comprehend the existence of three objects namely (i) Iswara or Godhead. (2) Jiva or Soul and (3) Matter or Jada (lifeless). Of these the consciousness of Iswara is infinite, that of Jiva is partial and the rest is void of the sense. Earth. stone, water, fire, air, ether and the like are styled as Jada as they have no will; whereas men, beasts, birds, insects etc., are known as animated beings possessing free will. But of all the animations humanity is vested with the power of discretion. Godhead is the Creator of all objects both animate and inanimate. As He has no gross Form He is not visible to our present eyes. He is a transcendental Being and His Name, Beauty, Attributes, and achievements are all transcendental and hence not perceivable by our senses.
Now the problem arises that if He is not perceptible by the equipments we are gifted with, then how to realise Him in all His aspects? To solve this we find, amongst the thinkers of the East and the West, two processes are followed to approach Godhead. One is Inductive or the ascending process which base its acquisition: on the sense perception and the acquirements obtained by this process constitute the system of empiric knowledge. Those who attempt to proceed towards the Ultimate Reality by the Inductive process arrive at a conclusion that Brahman or Godhead has no Form, no beauty, no attributes and is free from all designative features. He is the embodiment of summation of negations. This is the highest conception about Truth of the Impersonalist school. By scrutinisingly following the process we see that reliance on experience gathered by sense perception, gives rise to four-fold issues namely, (1) Agnostisism, (2) Scepticism, (3) Pantheism and (4) Atheism which will be discussed, if Providence permits in a separate thesis.
Now there is another process which is called the Deductive or Descending process (Aboroha Pantha) which consists in total surrendering of the follower's self together with his mundane acquisitions giving up all prejudices acquired by association with rational thinkers who denies the existence of Spirit.
In the Bhagbatam we find: –
There are three distinct philosophical ideas of the Supreme Being i.e., (1) The idea of the Negative Brahman of the Pantheistic school, (2) The idea of a Universal Soul Paramatama of the Mystic (Yoga) school and (3) The idea of a Personality of Godhead with all His majesty, might, glory, beauty, wisdom and supremacy combined in the Person. The ideas of Brahman and Paramatama are included in the ideas of Bhagwan or Godhead spiritually, therefore Bhagwan is the Supreme Being or Hari. Sreemad Bhagbatam, the gist of all scriptures has established that the name Krishna and Krishna alone indicates the fullest conception of Godhead including all sorts of ideas ever revealed to the realised souls from time to time.
Bhagbat 1 – 3 – 28.
Human ideas are mental or spiritual. The mind is speculative hence the ideas obtained by the speculative mind is defective. The mind acquires knowledge by association through the sense-organs whose power is limited by imperfection. The limited equipment can conceive the objects within three dimensions. But things outside the third dimension is not within the reach of those sense with limited capacity. Godhead is situated beyond the sensuous jurisdiction. He is purely spiritual and can he approached through the spiritual process only. He is Adhokshaja i.e., He reserves the right of not being exposed to mundane senses. He out of His own mercy and prerogative can manifest Himself with His entourage to the human senses. To be enlightened on this point the following example may he cited by way of an analogy. Our eyes can see the object within the purview with the help of another light. For example the Sun is known to be a self-luminous object. When we go to see the sun we cannot do it with the assistance of any other light discovered by human brain than its own rays. The rays of the sun act upon the retina and the retina thus acted upon is enabled to fulfil the purpose. It is to note that in order to see the sun our duty will be to turn our attentive direction to the location of the sun and keep the eyes open so that the rays may come in their contact. Thus in the same way if we are sincere seekers after Truth, if we heartily want to approach Krishna the Supreme Lord, we must be receptive and follow the instructions of the inspired souls.
The Name, beauty, Attributes, and Pastimes of the Supreme Lord are not an object of grasping by the ordinary senses of human beings. They reveal automatically (of His own initiation) to the souls engaged in the discharge of eternal services to Him without prejudices. The material senses cannot approach Him. It is the spirit in man which can approach Him in direct communion.
One who is willing to realise the Absolute Truth must be sincere and submissive. To proceed in a challenging mood is to encounter titter failure. He shall have to cultivate the transcendental serving temperament. In the Geeta we find:
"Learn thou this by sub-mission, investigation and service. The wise, the seers of the essence of things will instruct thee in wisdom." Sree Krishna Chaitanya Who was born in Mayapore in the town of Nadia on the 18th February 1486 A.D. promulgated the lessons of how to approach the Suprerne Lord. He taught us that cent per cent engagement of our senses to the service of the Almighty will enable us to realise Him. This is to be done through the transparent agent of the Lord known as Sree Gurudeva (Divine Master). The Gurudeva is the manifested medium. He is God in the form of His personal best servant. He appears in the world in the form of a human being in order to teach mankind, the interrelation of Godhead, jiva and Maya. The First blessings of Godhead bestowed upon the man is to be in a position to secure such a bonafide Gurudeva. But we are warned to beware of false Gurus. The non-serving entity officiating as guru or Spiritual guide though highly qualified in other respects such as possessing vastly erudition and practising renunciation etc., but not cent per cent rendering services to the Lord dovetailing himself in thought and activities in conformity with the dictate, and ideals set up by by his own Gurudeva, is Pseudo Guru through whom Truth is not revealed. He is opaque hence obstructs the direct connection. If we are sincere in our purpose we are sure to meet with the bonafide Gurudeva and if we can fully surrender to His lotus feet and engage our energies according to the direction imparted by Him, we shall have the nearest approach to the Supreme Authority. This we conclude with the dictation of the Upanishada: –
"Truth reveals to him who has full confidence in his Gurudeva the spiritual preceptor. One must show no lesser respect to Gurudeva than one bears for the Lord."