E-Magazine Committee

President :
Sri Harasundar Mallick
(Bankura Kusum Haranath Unique Social Impact)

Advisory Board :
1. Sri Haragopal Sepuri,
(Sri Kusuma Haranath Central Mission, Chennai)
2. Mr. Haresh Zaveri, Mumbai.
3. Mr. Sreedhar Vadlamannati, Kenya.
4. V. Subba Rao, Nagpur.
5. Mr. Rathindra Modi, Pune.
6. Sri Hariprasad Chakraborty, Ranchi.

Editorial Board :
Haragourab Mallick - Editor in Chief
Madhurima Karmakar - Joint Editor

Published by :
Bankura Kusum Haranath Unique Social Impact
(Bankura KHUSI)
 HARANATH - The Deliverer of Mankind
By, Sri Haragopal Sepuri
(Sri Kusuma Haranath Central Mission, Chennai - 73)

CHAPTER 1
His Mission and Message
Introduction:
India is a spiritual country that abounds with Sadhus and Saints. It has been fortunate in hav-
ing a spate of Mahatmas and apostles of God, whose advent is for the specific objective of at-
tracting the straying souls to the path divine. The Avatar of Haranath (1865-1927 AD) was very
unique in that He played the role of Saviour as well as Redeemer. The most unique part of His
role was breaking the shackles of conventionalism, so that the human sentiment, which is natural
to the beings, is fully utilized, side-stepping the bogging effects of human intellect.
The Scriptures say that God is “Avaangmaanasa gochara,” that is, He is beyond the reach of
speech and mind. (1) Then whatever descriptions have been made about Him could be only in re-
spect of His manifestations. God and man are in two different modes, God in transcendental
(upper) mode and man in phenomenal (lower) mode. Therefore it is impossible for establishing a
link between these two opposing and dissimilar modes. However there has got to be a point of
contraposition where the transition between the two modes is possible. The purpose of the phe-
nomenal world is any body’s best guess, notwithstanding the theories propounded by various
faiths. Regarding the Divine and human interaction, the Hindu Scriptures say that in order to
guide the human beings, God has given them the Scriptures (revelations through the Seers) and
whenever necessary God Himself takes an advent or sends His apostles. The problem is that
there is abundance of faiths with the possibility of conflict between the followers who mostly
lean on the intellect. However to reach the point of contraposition, man has no alternative but to
move in his own mode consisting of intellect and sentiment, which stand resolved the moment
he reached the point. Till such time, the difference between faiths persists. Intellect is the tough
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portion of the human mode, not within the easy reach of most of the humanity. This is evident
from the disparity in the intellectual levels of the created beings.
Haranath compares the philosophies to powerful searchlights, which flash in and flash out,
thus preventing the eyes from observing the constant form of any object. Therefore He discour-
aged looking at things from philosophy angle, and encouraged the development of sentiment
(Love). Religions and Faiths that have a following are only practices. The real religion is the inter-
action between man and God. That is why Mahatma Gandhi said that there are as many religions
as there are human beings. Yogi Krishnaprem (Ronald Nixon, a Britisher who became an Indian
monk devoted to the worship of Krishna) remarked, “The true path unto God is through the sky
and so has no land marks or descriptions. All described paths are but the tracings on the earth of
the shadows of those who have gone in the sky.” Thus there is no specific path unto God; what is
required is the sincere aspiration.
Mother of Aurobindo Ashram says, “Sincerity is the key of the Divine doors. If earnestly you
say to the Divine ‘I want only Thee,’ the Divine will arrange the circumstances in such a way that
you are compelled o be sincere.” Ramana Maharshi says, “Wandering mind, perverted ways
stand in the way of one knowing God. If you have the aspiration, God will remove the obstacles.
If you surrender yourself, He will create the aspiration.”
The sentiment portion of human mode is common to all and can be independent of intellec-
tual levels. There are enough examples not only from Mythology but also from history to cor-
roborate the fact that relationship between God and man could be established through the senti-
ment (Love). Love is natural to beings. In animals it is instinctual and therefore conditioned. In
humans, it has scope for limitless expansion and can rise to transcendental levels where alone
the contact with the Divine could be established. To develop love Haranath confirms what
Chaitanya Mahaprabhu had advocated. One should develop taste for chanting Name, show kind-
ness to beings and do service of the devotees. For this, no preparation or training is required. All
that is required is the urge, the aspiration. Once the person embarks on this course, the path be-
comes self-guiding and sell illuminating. The essence of the teachings of Haranath is the develop-
ment of intimate relationship with God in the human mode. But God is in transcendental mode.
God in the form of human mode is needed. Haranath recommends Krishna in the human mode.
Mythology is meant to bring God into human mode. Haranath did not interfere with the Mythol-
ogy or the Scriptures, but only encouraged the development of sentiment aspect of human
mode. For elucidation, He quoted freely examples from Mythology. Only regarding the attitude
towards God, He said that it is free for all. The do’s and don’ts become secondary to the attitude.
Haranath writes to Padmalochan Sen (P.H-IV; L-16): “Take the case of little children, calling
mother as father and father as mother but does the father refuse to answer because the child
calls him mother? On the other hand he takes the child in his arms with greater pleasure and
kisses it. Lord is one, call Him Father or Mother, it matters little. He only considers the mental at-
titude and bestows love and affection accordingly. Kali and Krishna are variants of the name of
the container, the contained is the One and only lone, who carries the flute.”

To Be Continued………

(1)
Once when the author of the this book went to prostrate at the holy feet of his Guru Yogi Ramsuratkumar, the Godchild of
Tiruvannamalai, the Swamiji casually remarked, “Everyone wants to know Him whom nobody has seen.” Thus he confirmed to the
author that God is beyond human perception.
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 THE DIVINE FLUTE
BY
LORD HARANATH
(FROM "SHREE HARANATH UPADESHA LEAFLETS."
PUBLISHED BY THE HARANATH SOCIETY, BOMBAY)
Compiled by K. T. MODY

"The Jumna naturally flows towards the deep ocean ; that course cannot be checked. Can a small
stream resist the violent attraction of the ocean? Thus attracted, it gets merged in the vast deep
whence it originated, and the amalgamation is not in the least perceptible. What is capable of
stilling the Jumna's natural downward course ?
"There are two ways of effecting this, one is to still the ocean. If the rise and fall of the ocean can
be stopped, the rise and fall of streams, which take their origin form that ocean, would also stop,
and the streams would become still. The rays of the sun draw up ocean water in the form of va-
pour, which is turned into clouds, and thus reduce the bulk of the ocean ; thus again the clouds
transforming into rains fill the streams and thus cause them to flow. To check the natural fall of
the ocean is not only extremely difficult, but is altogether impossible. For this reason to check the
flow of the streams under the first process is also impossible. The other process is in fact not the
stopping of the natural flow of the river. It would' suffice, however, if rivers taking their source
from the ocean could be prevented from getting merged in it again. This is called turning the tide
back. This cannot be effected except with the aid of the melody proceeding from the Flute-
holder's flute. Jumna runs an upward course directly she hears Shree Krishna's flute. Such a
course saves her from destruction.
"Natural as this is it is applicable to all created beings. They have been called into existence by
the vast ocean like Prakriti and they naturally advance towards her. Prakriti is ever restless ; this
is her natural law and force. For this reason how can beings remain at ? To those, who run down
with the ordinary current, the sweet melody of Sree Krishna's flute becomes gradually fainter,
until it is altogether lost, and then losing for ever the path of deliverance, they become the vic-
tims of misery, which gradually grows in intensity. The miserable wretches then sheds bitter tears
without obtaining any relief. They recount their past actions and smart fearfully.
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"The only Way of escaping the hands of this shoreless ocean is the strain of Shree Krishna's flute,
which renders inert and motionless even Prakriti herself. Bowing, therefore, at the feet of Prak-
riti, the original cause of creation, ought we not to try and turn our ears to the music of the
Pipe ?.
"This is what is called the contrary course of the Jumna. "By Shree Jumna's opposite current do
you understand its upwards course? The melody of Shree Krishna's flute only, causes the con-
trary course of the Jumna. Running against the current, one hears Shree Krishna's . flute, and pro-
ceeding gradually, he sees the player of the flute and the aim of his life is attained. "The conser-
vation of virile or life power by abstraction is thus explained esoterically by Yogis as the reversal
of jumna's current. Adepts beaming with love care not for mere sentimental expressions nor are
they satisfied with them. They want actually to see the contrary course, and by the grace of Shree
Krishna do see it and are gratified.
"Shrimati Radha first heard the strains of the flute, than Krishna's Name, then she saw His grace-
ful figure and finally attained the highest bliss by feeling His touch. When she heard His name, did
she care much for the melody of the flute? When she saw His handsome feature, could name
alone fully gratify her? Then again when she felt the pleasure of His touch could she remain satis-
fied by simply meditating upon His graceful person?
"The flute, that is always playing, and which the Gopis (milkmaids of Brindaban) are always hear-
ing to their hearts delight, is never at rest, and is heard by none except them. Jaydeva, listening
to the melody himself, has written:- 'Uttering your Name and signalling to you, the flute is being
played softly.' "The melody of that flute does never stop."

- Collected from “Sri Kusum Haranath - The Supreme” Volume 2, October 1938
Editor of the Magazine - M. Sri Rama Murti (M.A.L.L.B), Vizianagaram

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 SREE HARANATH TATTWA
( A STUDY OF THAKUR HARANATH'S LIFE AND PHILOSOPHY)
By, Narayan Chandra Ghosh

THAKUR HARANATH
CHAPTER - I
In the presence of the research records and the testimony of the saints of the present day, there
can now be no denial that the Lord of the Creation descends at times within it, either in person or
in spirit ; and when not so doing, He influences some one of the highest order of jivas (men) with
His Sakti or Glory, who thus becomes godly. Some we know to be God in person (incarnate)
whilst others we call Saints, Saviours, Prophets, Rishis, etc. The distinctions we keep between
them are on account of the amount or degree of manifestation of the godly power in them. How-
ever, when they come they all sing to the same tune. It is the welfare of the Universe which they
all bear in their heart and they mould their actions accordingly, suiting the time and place in
which they appear. The Lord has created the Universe changeful, kept it subject to degeneration
and decay ; so it requires upholding and rejuvenating now and then. This creation consists of
Matter and Spirit tied together with a mystic knot, the mystery of which is known to the Lord
alone. Thus none else except the Lord Himself can best repair or re-invigorate it. The Spirit invisi-
ble to ordinary eyes is the Lord, and the Matter teeming with innumerable grades of jivas we call
Prakriti (the Productive Element). The Spirit, though it pervades Prakriti through and through, yet
never loses itself in it but always remains aloof from or independent of it and is its controller.
When Spirit enters into Prakriti, she procreates : so Spirit has been named Purusha (male) or Sree
Krishna the Supreme God. Sree Krishna is the one and only Purusha in and beyond the creations,
and excepting Him everything is Prakriti (female) or the productive element. The virile power lies
in Him alone and nowhere else; so, what we know to be virility in men is nothing but an image or
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show of the same kept in Prakriti (the great procreating element) by the Lord, to keep Himself
concealed from mortal eyes. Man can never create except as an agent of God fulfilling His Will
here. The entire creation is a play of Purusha and Prakriti, living always united in couple and
working hand-in-hand. The Lord to make this play perfect and graceful has endowed this creation
with a body constituted of very delicate and intricate machinery and given it a soul to control the
same. As the machinery is very subtle, it requires constant watching to keep it a going in perfect
order. For this purpose, the lord though full in Himself and always self-contained yet, in supreme
wish in the manifestation of His Glory, has created Himself into various Devas and placed Himself
at every point of the machine. This is the origin of the thirty-three crores of deities spoken of in
the Hindu Scriptures. Whenever any great disorder occurs in any part of the machinery and spe-
cially as regards the CHITTA (heart-body or Anandamaya kosa) i.e. when the CHITTA becomes im-
pure, or a contest arises between the powers of Light and Darkness for mastery over the creation
and the Devas cannot cope with it, the Lord in person comes here to set everything right. This is
one of the remote causes of the Lord's coming here as Sree Gouranga.

To Be Continued………

“If anyone is in earnest and wants to know more of the Tattwas of Haranath,
he will have to read deeply and carefully the letters of advice that emanated
from the Pen of Haranath Himself and humbly approach for grace and inspi-
ration Srimati Kusum Kumari Devi the consort of my Lord in this Lila. She
is so to say, a primary Book of Reference.”

- Narayan Chandra Ghosh (B.L.)

(Author of Haranath Tattwa, Haranath

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 Pagal Haranath : Part-I ; Letter-7
(Written to Nrisingha Prasad Mukherji)

Described by, Sri Haragopal Sepuri (03.07.2013)

“Taking Name and singing Lord’s praises are the root of all, are the cause of Siva’s exhilaration,
Narada’s liberation and Sukadeva’s excellence.”
“Name generates love and love leads to the Lord of love, Rasavihari (Krishna).”
“As by taking Dhruva star as the guide one secures knowledge of all the planets and by watering
the root of a tree, its branches leaves etc, stand watered, so also by taking Krishna’s name, one
performs fully his religious austerities and attains accomplishments. The fruits of religious austeri-
ties spontaneously flow from Name.”
Comment:
Great emphasis has been laid on the efficacy of Name, giving the examples of Lord Siva, Sukadeva
and Maharshi Narada. Haranath is our Guide and Saviour. Therefore there is no need not seek
reference from Sastras in respect of this. Haranath’s words are Sastras; they are our pramana
(authenticity). EVERYTHING FLOWS FROM NAME.

“Faith in the efficacy of Lord’s name results from a lengthy course of religious austerities.”
Comment:
It is not easy to get faith in Name. It needs Sadhana. That we have got faith in Name itself reveals
that we must have undergone lengthy Sadhana in our previous births. Faith is not a mental belief
based on physical manifestations. Sri Aurobindo says that Faith is the grace sent by the Higher
Being to the lower being. It is certitude in soul. To invoke this grace, one has to resort to prayers
to the Lord.

“Krishna’s name is weightier than Krishna himself and is exquisite. Was Narada wanting in the
practice of penance? Was there any particular form of occult power or accomplishment, which
Siva did not attain? Was there any branch of Sastras that Sukadeva did not master? That after all
they made the Lord’s name their sole help?”
Comment:
This also establishes the supremacy of Name.
“May Krishna grace us similarly to be mad with joy? It all depends upon His will and there can be
no coercion.”
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Comment:
This indicates that to invoke the grace of the Lord, we have to resort to prayers to Him. We keep
doing Name and the Lord graces us in His own time. This is the opinion of Yogi Sri Krishnaprem
also. It is not by dint of our efforts that we reach the Lord. Only by His will we can reach Him. Till
such time we keep doing the Sadhana of Name.

“Krishna said, ‘Naaham thishthaami Vaikunthe, yoginaam hridaye na cha, madbhaktaaha yatra
gaayanthi thathra thishthaami Naarada.’ (I am not in Vaikunta or in the heart of a Yogi. Where
my devotees sing about Me, there I am.) To teach this only, Krishna came as Nityananda and
Gouranga and wandered from door to door with tears in their eyes.”
Comment:
“Krishna came as Nityananda and Gouranga.” This revelation coming from Haranath is a pramana
(authentication) for us. We should not enter into discussions in respect of these things with peo-
ple pursuing other practices. Bankey Behari was a junior lawyer under Kailasanath Khatzu. He
later renounced everything and took shelter in Brindavan under the name of Bankey Behari. His
book “Ministrels of God” (published by Bharathiya Vidya Bhavan) is wonderful and inspiring. He
was certainly very advanced in Love (Bhakti) as his writings depict. However he did not accept
Chaitanya Mahaprabhu as Avatar of Krishna. He was a worshipper (follower) of residents (Gopis
and Gopas) of Brindavan. Thus there would be subtle differences between faiths, though the ulti-
mate goal is the same.

“The Yogis explained the preservation of sperm esoterically as the reversal of Jamuna’s current.
The adepts in love neither care nor are satisfied with mere sentimental expressions. They actually
want to see the course and by Krishna’s grace do see it and are gratified.”
Comment:
What is the use of all the philosophy to us. We should establish rapport with the Lord, i.e. rela-
tionship. That is the sweetest experience. For one who has embarked on the path of LOVE, all
other things are irrelevant. We have to take the plunge; but we are holding to opinions like Drau-
padi held her saree to protect herself. All these things get cleared by the grace of the Lord. That is
why we should keep urging the Lord to grant us Love.

“Birth and death are identical. Not knowing this, dreading death, we die seven times daily. Ad-
vent and dissolution are just the same. We will meet again and play again. This relationship of
ours is not of a day. It has been going on from age to age.”
Comment:
“Birth and death are identical.” The litmus test in spiritual Sadhana is fear of death. As we pro-
ceed forward, the fear of death vanishes. That is a landmark in Spiritual Sadhana.
Finally Lord tells us, “We will meet again and again. This relationship of ours is not of a day. It has
been going on from age to age.” This is the FINALE. ISKCON’s theme is “Back to Godhead.” Our
Lord tells us that He will come again and again to play this game. Therefore we will also come
along with Him to assist him in this play. This is a revolutionary concept not found in any Sashtra.
This concept applies to the path of Love. That is why the devotee pursuing the path of Love is a
unique one.
In the creation, everyone seems to have freedom to choose and pursue his inclinations. We, the
followers of Haranath, place our freedom at His Lotus Feet and exclaim that we will happily ac-
company Him in every play. This is Haranath Tattwa. HARANATH IS VERY UNIQUE.

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 PAGAL HARANATH
BHAKTA PATRAVALI
(Devotees Letter to Lord Haranath)
Compiled by, V. Subba Rao, Nagpur

Thakur Haranath with His Bhaktas (Devotees)

Letter - 1
Bombay,
29.01.27
My dear and most Revered Father,
I write to you after a long time.
I beg humbly to inform your Holiness that the happy impressions that your Holiness laid on me so
very graciously during your visit to Bombay have made marvelous effect on my humble self and I
humbly appeal that they may take a deep route in me to with stand all tempests of time.
Dear Father I do not know what what good fortune of mine has brought my humble self in con-
tact with your Holiness. Be it what it may I beg of you most sincerely to count me as one of your
humblest children and bless me with your choicest blessings that I may never deviate from the
royal road and be blessed with sufficient energies to make a sound and substantial progress daily
to attain the goal of life namely the Lotus Feet of Shri Krishna Chandraji.
Dear Father 1 beg humbly to inform you that my dear Shet Sahib Mathuradas has entrusted me
with the Acme concern many a time mental worries coupled with those of worldly worries dis-
able me and make me respond frequently. Human as I am subject to these fits and I most humbly
pray to your Holiness that they may not overcome me in any case and that I may most conscien-
tiously discharge my duties to the entire welfare of Acme concern.
Sheth Mathuradas has gone to Lonavala with dear brother Santosh Babu and they will be back in
two three days time.
Trusting your Holiness in the best of health.
I remain
With Respective to your Holiness.
Rev.mother, brothers and sisters.
Yours Obediently,
Wamanbhai, Gordhandas Mehta

- From the book, “Pagal Haranath Bhakta Patravali”