śrī śrī guru-gaurāṅgau jayataḥ |
7th Caitra, Tuesday—1334 |
[March 20, 1928]
Statement of Nadīyā Prakāśa
The conceptions of those whose views are one-sided can never be called impartial. A one-sided view is not for everyone, so it cannot please everyone. There are two types of people observed in the world: ārthika and pāramārthika. The ārthikas are so attached to discussing ārthika (financial) matters that they do not even want to hear about pāramārthika (spiritual, supreme wealth) topics. They do not want to find out if there is something better than ārthika topics. On the other hand, those who are known in the world to be spiritual tend to adopt one particular dharma and hate on others. We do not praise such persons either. Pāramārthika people are divided into two categories: sāragrāhī (essence-takers) and bhāravāhī (burden-bearers). The bhāravāhī take the side of one particular doctrine. The sāragrāhīs say, “Human life is like a staircase. An immoral life is the lowest step. A life that is only moral is higher than that. Above that starts the life of theistic morality. Real human life starts from theistic moral living. A human being’s life gradually becomes elevated from the life of the sādhaka-bhakta (practicing devotee) till the stage of the bhāva-bhakta. Whichever step one is on, one’s duty is to cultivate whatever topics are befitting that step and gradually try to ascend to the next step. Those who want to stay stuck on one particular step end up getting implicated in bias and gradually proceed downward. If all one’s ārthika-dharma turns into pāramārtha, then the inferiority of the ārthika-dharma no longer remains. It is the purpose of the paramārthi, one who is pursuing the ultimate meaning of life, to strive in such a way that various pious works for the good of the world, such as alleviating famine, engaging in patriotic deeds, establishing schools, hospitals, etc., will become elevated and turn into paramārtha. If we stay trapped in one thing, then we will not be able to know another, and then we will not discover what we must do.
Samālocanā
“Critique”
In this month’s issue of the monthly periodical Mātṛ-mandira, within the ‘Nānā Kathā’ section, we saw in the review of Śrī Gauḍapura Parā-vidyāpīṭha that the editor sir and editor madame have been somewhat mistaken about Gauḍīya Maṭha’s speciality in establishing the Para-vidyāpīṭha. They are writing: “Other Vaiṣṇava groups accept everyone, men and women, regardless of gender, but in this group, there is no place for women. Whether this is good or not, we cannot say. Whatever one’s capacity is, one should try to serve Bhagavān. If women are deprived of that right, then they cannot achieve anything in that regard.”
Śrī Caitanya Maṭha is at present a place for male initiates to practice kṛṣṇānuśīlana [Kṛṣṇa consciousness]. As there is not enough space at Śrī Caitanya Maṭha, devotee ladies do not have the opportunity to live there all the time. However, there are several sevaka-khaṇḍa facilities at Śrī Gaurasundara’s birthplace in Śrī Māyāpura and several other locations where they can live at all times. Though all four āśramas can enter the maṭha, there is no need for lady devotees in the gṛhastha-āśrama to live there and render service all the time. The vānaprastha [retiree], brahmacārī [student], bhikṣu [monk], and paramārthi–gṛhasthas [spiritually seeking householders] can live there at all times, render service to Hari, and cultivate spiritual knowledge. All cultured ladies are permitted to participate as observers in the capacity of virtuous, disciplined gṛhasthas.
The management and sevaka-maṇḍali [“servant congregation” or devotees] of the Parā-vidyāpīṭha give utmost honor, respect, and attention to every male and female devotee. In Śrī Bhagavān’s kingdom, both men and women are honored equally and both have equal rights to bhagavad-bhakti. This is the conception of Śrī Caitanya-deva and the Gauḍīya Vaiṣṇava Sampradāya. However, in the case of men and women who call themselves Vaiṣṇavas, an excessive attachment that trangresses the individuals’ personal adhikāra, or eligibility, tends to develop. This cannot be honored. The Gauḍīya Vaiṣṇavas say that every man and every woman can only really serve Bhagavān exclusively, separately of each other. Devotee men and women do not, in the name of serving Bhagavān, enjoy the Earth and its victors’ spoils like those on the path of karma do. Rather, they honor every man and woman as being worshipful gurus, knowing that their hearts are thrones for Bhagavān. The impersonalists go against bhakti and deprive female devotees of the right to serve Hari and treat them as objects of enjoyment. There is no honor for such perverse traditions in the teachings of the Parā-vidyāpīṭha. At the Parā-vidyāpīṭha, there is no aversion to service associated with Ātreyī, Gārgī, Śrī Jāhnavā Ṭhākurāṇī, and others. However, they [the Gauḍīya Vaiṣṇavas] are afraid of how prominent the thirst for enjoyment is in the prākṛta-sahajiyā-sampradāya, so they preach and clearly emphasize that excessive attachment between men and women becomes an impediment to serving Hari. They say that prema for Bhagavān is not a propensity that is about conveying mutual attachment between animals, birds, gods and goddesses, demons and demonesses, men and women, etc. Rather, the only duty of each and every being is to cultivate devotion for Vrajendra-nandana, or Paramātmā, by their own individual inclination. Every man and every woman has the right to obtain spiritual knowledge, therefore it can be understood that some misconception has entered the Mātṛ-mandira’s beliefs about the Parā-vidyāpīṭha. We hope that in the next issue they will publish their revised impression.
The offense stemming from the allegation the sampādikā-mahodaya [“female editor madame”] of Mātṛ-mandira has made taking the side of the female sex cannot be attributed to the Parā-vidyāpīṭha, because every student of the Parā-vidyāpīṭha is a servant of Śrī Śrī Rādhā-Govinda. Every day they recite prayers like: “divyad-vṛndāraṇya-kalpa-drumādhaḥ śrīmad-ratnāgāra-siṁhāsanasthau | śrī śrī rādhā śrīla govinda-devau preṣṭhālibhiḥ sevyamānau smarāmi ||” Śrī Vṛṣabhānu-nandinī is the source of all the Goddesses situated in Paravyoma [the spiritua sky] like Nārāyaṇī, Revatī and other Lakṣmīs, as well as Śacī, Rati, Pārvatī, Jayā, Tuṣṭā, Puṣṭi-Ilā, and all the brāhmaṇīs, kṣatriyās, vaiśyās, śūdrās, antyajās, and all other females situated in all fourteen worlds. In other words, all female forms in existence are manifested from Her. Without serving Her properly, no one can become acquainted with śaktimat–tattva, the possessor of śakti, and gain His proximity. If one considers all these matters, then Śrī Gauḍapura’s Parā-vidyāpīṭha cannot be liable for the offense mentioned in Mātṛ-mandira.
In the Sārasvata-tīrtha [holy place associated with Sarasvatī], Sarasvatī Devī is being worshipped, therefore the Vidyāpīṭha has no other worshipful object besides Parā-vidyā; it does not worship avidyā or any other sort of feminine energy.
Something to Think About
We are souls who are attached to viṣaya [the objects of the senses]. We have ended up so attached to sense objects that we do not have a chance to think about ourselves. We have countless responsibilities, like farming, taking care of cows, trading, earning money, dealing with famine, establishing schools and hospitals, helping our fellow countrymen, etc. But our most important responsibility, to think about ourselves for once, is something we are indifferent to. What is thinking about ourselves going to do? Will it just benefit us or will it help our fellow countrymen and families? In response to this, the mahājanas have said, “Therein lies all auspiciousness. If one can truly be considerate of oneself, one naturally gains the ability to truly think about others. How can someone who cannot think about themselves think about others?” Hence, we say:
“Think one time how, driven by hopes, you roam here. What joy will you reap in life? Who are you? Where were you? What do you want to do here? What work have you gone and done? Where will you go when your body falls? Why do you have joy, sadness, fear? Why this ego, full of possessiveness, attached to trivial victory and defeat, anger, violence, and hatred for others?”
Vivāda-bhañjana
The world is full of argument and dispute! Hindus vs. Hindus, Hindus vs. Muslims, Muslims vs. Muslims. The conflict between demigods and demons is not some new phenomenon of today. It has been going on for eternity and will continue. There has not been a resolution to this conflict till today, so how will it ever happen? In this world, the enjoyment of one goes against that of another. Without obstructing another’s pleasure, we can never achieve our own pleasure. Scriptures has also said that without conflict and violence, no one can maintain their life. Those who say “vasudhaiva kuṭumbakam – the Earth is my family” are also implicated in disputes. This is not something surprising. Where there are things to enjoy and many enjoyers, there is bound to be this conflict. And it is not like this conflict is only in this mortal realm. We hear of this sort of conflict going on in Svarga and other higher realms. When these sorts of disputes between the devas and asuras would become very serious, then Bhagavān would appear amid them and vanquish the unrighteous, thereafter effecting a resolution between the two parties. When a ghastly dispute arose between the Kurus and Pāṇḍavas over a kingdom, then Bhagavān sided with the Pāṇḍavas and destroyed the Kurus, whereafter He granted the kingdom to the Pāṇḍavas. This is a story every man, woman, and child in India knows. But many do not investigate the reason why Bhagavān chose the side of the Pāṇḍavas.
Perhaps many people will say that Bhagavān too, like us, is liable to the flaw of partiality, but really, He is not flawed by partiality, nor can He be, because to Him, Hindu, Muslim, English, animal, bird, insect, worm—all are one. For Him, there is neither relative nor stranger. There is no home nation or foreign nation to Him. What to speak of Him, even those who have taken shelter at His feet do not perceive such dualities. So then why did He take the side of the Pāṇḍavas? Destroying unrighteousness and establishing dharma is one of Bhagvān’s pastimes. The Pāṇḍavas were naturally religious and one-pointed devotees of Bhagavān, whereas those on the Kuru side were by nature lacking in proper conduct and were inimical to God. Just as there is an eternal dispute between Lakṣmī and Śani, so too is there friction between dharma and adharma. When a conflict ensues between them, Bhagavān defends the interests of dharma. That does not make Him partial. When a father chastizes his misbehaving son, or a king punishes criminals, they are not guilty of being partial. In the same way, Bhagavān’s adoption of the side of dharma cannot make Him guilty of partiality.
That is why we strive to elevate ourselves and try to help our fellow countrymen, but without Bhagavān’s grace, there is no chance of these efforts producing any fruit. If we become righteous, if we surrender at the feet of Bhagavān, we will easily achieve our goal without effort. If we abandon the feet of Bhagavān, which are the roots of dharma, no matter what we do, we will not be able to find fulfillment. We will simply be wasting our time. Those who have even a little bit of faith in Bhagavān will surely accept all these statements, but there is another type of person, one influenced by bad association, to whom these topics may be laughable. However, theists are not bothered by the words of such persons; they will offer their obeisance to them from afar and proceed along the path of their duties with simple faith. You will see that in a very short time Bhagavān will have appeared within your transcendental heart and dispelled all the dualities in your consciousness. Resolution is only possible in bhagavat-dharma; no manner of resolution is possible otherwise. Dharma has always been victorious. It said in scriptures concerning ethics: “ayaṁ nijaḥ paro veti gaṇanā laghucetasām | udāra-caritānān tu vasudhaiva kuṭumbakam || – One who thinks in terms of mine and other is narrowminded. A broadminded person sees the world as his family.” Others can think, “This is my relative, that is a stranger to me. This is mine, this is someone else’s,” but for a magnanimous, exalted soul, the whole of the Earth is equal. They are enquipped with equal vision for all.
Sent Letter
To the honorable editor of Nadīyā Prakāśa—
Mahāśaya,
Today I heard some very malicious statements among several prākṛta-sahajiyās of Calcutta concerning the festival at Śrī Mahāprabhu’s birthplace. One person was saying, “We the Sāruṭiyā bābājīs will not let Nadīyā Prakāśa be circulated among its opponents, so that all the news about Mahāprabhu’s birthplace cannot be conveyed to them every day. Nadīyā Prakāśa can speak the truth every day, but as long as no one reads it, no one will find out the truth. A few Vaiṣṇava antagonists who make their livelihood from writing have to form a group to obstruct the representation of the hundreds or thousands of sannyāsīs and brahmacārīs involved in publishing Nadīyā Prakāśa. We have to pretend to insist that the Rāma-Sītā temple is Gaurāṅga’s temple. As a result of feeding this notion, the assembly we had with Nadia district SDO Śrīyukta Advaita-caraṇa Sāmanta Mahāśaya has brought him in favour of Rāmacandrapura. Śrīyukta Sadānanda Bābu will assert that Kuliyā town is Nadīyā. He has made friends with many government employees.”
There are other important details to consider in this contex. In ancient Nadīyā, there is the place where the Kājī’s samādhi is still present, untouched. The Phaujadāra family has been living at that one place for twelve generations. There too is the stupa [mound] consisting of the palace ruins of ancient Navadvīpa’s Sena dynasty kings. In the Bengali year of 1252, Nadīyā-resident brāhmaṇa professors from Navadvīpa and Bilvapuṣkariṇī and other places published their unanimous confirmation of Śrī Māyāpura’s location. It was in this place that the Sena dynasty kings established their ancient capital of Gauḍapura. Even today, some portions of this place are known as Ballāla-dighī. The thousands of rupees that were proposed to be spent this year to restore that ancient site and re-establish knowledge of its glory has made certain self-interested parties burn with jealousy. Not only that, but they also want to pull all the glory of ancient Navadvīpa and establish it in Kuliyā. This is why they have fallen into such confusion trying to twist the facts. But people who truly love their nation and are enthusiastic about real education are delighted with the progress being made; they are saying that their joy knows no limits when they see sanātana-dharma being re-established with its former glory. Hearing things like this, many in the anti-party are so upset they have stopped eating and drinking properly, or so I hear.
The mahājanas have composed songs describing how when the two Prabhus, Śrī Advaita and Nityānanda, were preaching harināma at every ghat of Nadīyā, then “palāya duranta kali paḍiyā vibhrāṭe – Kali fled in confusion”. Many very aggressive individuals in Kuliyā cannot bear to see the development of ancient Nadīyā because of a kind of co-wife jealousy. Surely, we do not say that there is no one there who believes the truth, but many people must agree with the orientation of the majority to live there. Soon a day will come when everyone realizes their mistake and learns to honor the truth.
Their hearts are overcome with gloom, therefore they think they need to ruin everyone else’s journey, even when they are the ones disgracing themselves. The members of Śrī Navadvīpa Dhāma Pracāriṇī Sabhā are propagating the glory of Śrī Dhāma. And their violent, rival commitees have been opposing the service of Śrī Dhāma for their own selfish interests for several years now. If need be, I could talk about this constantly and expose all this openly.
Śrī Mūlyavān Vidyābhūṣaṇa
4/12/34
The Purpose of Human Life
Living entities fall into two groups: sthāvara, the stationary, and jañgama, the mobile. Trees, grass, plants, creepers, etc., are stationary. Mobile creatures are of two types: terrestrial and aquatic. Humans, animals, birds, worms, insects, etc., are terrestrial, and fish, crocodiles, etc., are aquatic. They are all roaming this world for own their own individual purposes. Of all these creatures, humans are the most evolved. Eating, sleeping, mating, and defending—these four habits are in humans and in animals, birds, etc. The speciality of humans is that they can conceive of the world of dharma, whereas other creatures are indifferent to that. The authors of scripture have denounced those who are indifferent to dharma despite obtaining human birth and are preoccupied with eating, sleeping, and other physical activities like animals. Therefore, those who pay heed to the world of dharma are fit to be called real humans. All these humans are mainly divided into three categories: karmīs, jñānīs, and bhaktas. Each of these categories is superior to the one preceeding it. Those who cultivate dharma-tattva with the desire for the fruits of their actions invoke the karma-kāṇḍa discussed in the Vedas and are known as karmīs. Those who think it is better to renounce the fruit of action because it is temporary are jñānīs. And those who are indifferent to both enjoyment and renunciation because they know both are temporary choose to serve Bhagavān and are therefore bhaktas. These bhaktas are superior to all because they have taken shelter of the eternal dharma. Karma-kāṇḍa and jñāna-kāṇḍa have arisen from desires for enjoyment and salvation, hence they are conditional. Once their stimulus is removed, their existence will cease. Bhakti, however, is the living entity’s constitutional nature. It does not arise from any cause like karma and jñāna. Though an object’s eternal nature may become corrupted for some reason, it does not leave the object altogether. To take shelter of such eternal nature is the purpose of human life. Śrīmad-Bhāgavatam, which is the text that determines the purport of all other scriptures, says:
etāvān saṅkhya-yogābhyāṁ svadharma-pariniṣṭhayā janma-lābhaḥ paraṁ puṁsām ante nārāyāṇa-smṛtiḥ
Whatever one may practice—sāṅkhya, or jñāna, karma, yoga—in the end remembrance of Nārāyaṇa is the sole purpose of human life. Efforts for enjoyment and liberation will never yield good results if done in forgetfulness of Nārāyaṇa.
Words of a Hellbound Traveller
As long as there is any vitality in my blood, I will not fail to strive to be respected among those of my ilk as a big, brave hero for saying truth is falsity and falsity is truth and saints are rogues and rogues are saints—this is the main mantra of my life. I have decided I will neglect the path of the mahājanas and condone the deceit of a deceitful fraud dressed as a devotee who all his life has been engrossed in illicit relations with women, and thus I shall take myself to hell with him. No matter how much you try to caution me, you will not be able to shake me even slightly from this firm vow. You will not be able to turn me away even slightly from the path to hell. I surely know deep down in my heart that you are speaking the words of śāstra and the mahājanas, but I am not the kind of person who will be able to join you on the path of reason and justice. Just as you are many on one side, I too have recruited many people to join my side. I am always striving to make your statements seem baseless and be cast aside. And I have been successful too, because when there are those who are neutral and consider my views along with yours, I repeatedly slap them into submission. Just as you have scriptural statements, I have come up with so many forged manuscripts and scriptural arguments that you will really have to be worked up to disprove them. And since it is my goal to rile you up like that, if I succeed in doing so, my journey to hell will be quite pleasant, so what else do I have to worry about?
Truth, however, will always be true.
Preaching Report
Greatest of orators, Svāmī Śrīmad Bhakti Viveka Bhāratī Mahārāja has started speaking about bhagavad-bhakti and performing kīrtana in numerous locations in the Kā̃thi division of Medinipur district leading up to the annual festival at Śrī Bhāgavata Maṭha.
Pure bhakti preacher Svāmī Śrī Bhakti Prakāśa Araṇya Mahārāja is preaching hari-kathā throughout the Ghatal region of Medinipur.
Svāmī Śrī Bhakti Sarasva Giri Mahārāja and Śrī Bhakti Svarūpa Purī have journeyed to Orissa to preach there.
Śrīmad Bhakti Pradīpa Tīrtha Mahārāja has finished his preaching of hari-kathā in Barakpur and journeyed to Palang and other places in Faridpur district to propagate bhagavad-bhakti.
The famed speaker Śrī Svāmī Bhakti Hṛdaya Vana Mahārāja has proceeded to Asansol district to speak hari-kathā.
One of the Dhenkanal royal mothers of Orissa’s Karada kingdom has made her auspicious arrival at the Calcutta Gauḍīya Maṭha to have bhagavad-darśana and hear hari-kathā.
(Local)
Girls School
A free girls’ school has been established at the home of Śrīyuta Pūrṇendu Nārāyaṇa Mukhopādhyāya Mahāśaya in Navadvīpa town’s Deyāḍā-pāḍa. At present, there are 60 students at this school. We hope that the school will fare well and garner everyone’s support.
Yesterday afternoon, there was a fire in one of the homes in the Muslim neighbourhood of Bamanpukur. Due to the extensive efforts of the general public, the fire did not spread far and only claimed one home before dissipating. Those who live in thatch-roof homes need to be very careful about fire during this season.
Last Sunday, at Śrī Caitanya Maṭha, a cow that was yet to have calves died of rabies from a dog bite.
Bābājī’s Burning Jealousy
A person named Vraja-mohana Dāsa Bābājī who lives at Kā̃kaḍa-māṭha in Rāmacandrapur was charged with libel as a result of spreading various lies about Śrī Mahāprabhu’s birthplace, Śrī Māyāpura, Śrī Caitanya Maṭha, and Śrī Gauḍīya Maṭha. Readers will know that this stellar bābājī begged forgiveness and withdrew his statements, so the maṭha’s servants forgave him and withdrew the case against him. The aforementioned bābājī was clearly not satisfied with this, so he is canvassing like his body is burning, and he is begging alms in the shelter of the Muslim community. Blessed be Kali’s bābājīs.
Navadvīpa Town
Violence Against Women
Mothers of the world, you should steady and compose yourselves now. If you want to hear the story of these animalistic crimes committed against your sisters by ignoble arrogant rascals who call themselves residents of the Dhāma and benefactors of others, then hear it—and do not falter. It will make your hair stand on end, this devilish dance of destruction upon the breast of the world. It has gone on unimpeded in the Śrī Dhāma because there are not enough people in the world to check it! Amazing Kali, amazing is your influence!
Proving their animalistic tendencies, several ignoble characters associated with the widow’s ashram in Navadvīpa town inflicted unspeakably abbhorent acts upon the late Śrīyukta Mohinī-mohana Biśvāsa Mahāśaya’s ten-year-old betrothed wife, destroying all signs of her chastity and were in the process of selling her in Lahore. By some luck, the most honorable local inspector Śrīyukta Basant Kumār Ghaṭaka Mahāśaya found out and arrived at the scene with other officers and saved the helpless girl. In the presence of municipal chairman Sadānanda Bābu, this girl identified Lachman Das, Yogeshwar Pal, Loknath Das, Bhavani Das, and Sumitra Dasi, who were then arrested and taken away by carriage. No one has dared to pay their bail. Yajneshwar Pal, who calls himself “Yajñeśvara Paṇḍita” tried to bring this girl under his control with various bribes. No other information about the other individuals has been obtained. Śrīyukta Basant Bābu, Bindeśvarī Tiwari Habildar, Constable Rāmadahina Siṁha, Yadunandana Siṁha, Ṭhākura Gosvāmī, and several others deserve mention for their role in saving this young girl, and their noble efforts are most praiseworthy.
A resident of Jamshedpur writes to inform: “The train on the short line from Krishnanagar has no facility for lights, so at night, it is very dangerous if you are escorting a lady or carrying money on your person. I and several of my companions suffered great inconvenience when we went to Śrī Māyāpura to attend Śrī Dhāma Navadvīpa Parikramā and the Janmotsava. If railway officials give some attention to remedying the situation, travellers will not have to suffer difficulties like that anymore.”
There is also dispute at Scottish Church College again. The students have stopped attending the college since last Friday. The reason: a third-year student, who is the college union president at the abovementioned college, gave a speech at the student assembly that was held in Albert Hall, which has displeased the college’s administration and led them to chase the students from school. The students have boycotted the college in retaliation.
The dispute at City College has not yet died down. In response to the appeal students filed previously with the syndicate to not close the hostel before summer holidays, the syndicate has ordered that the hostel be open for only another 3 days. Even today there has been no resolution by Herambanath regarding students seeking to take the B.A. exams. It is heard that the principal will arrange for a private resolution.
Since the Holi riot at Rishra, there has not been another riot, but the locals are still terrified. Armed peacekeeper police guards have been stationed there. The police have written promissory notes for Sarddar Pandit Gajadhara of the Wellington Mill’s Hindu Labour Union and another labourer.
Śrīyukta Muthira Mudaliyar and Setu Ratnam Ayer have been appointed ministers of the Madras health and development departments, respectively. They swore their oaths on March 16.
Doctor Ansari went to Ahmedabad with Śrīyukta Gāndhī Mahāśaya to advise on the National Muslim University and perform a health examination. It seems Gāndhī Mahāśaya’s health is somewhat better. Ansari Mahāśaya has left to Delhi as of the morning of March 15.
Śrīyukta Śailapati Caṭṭopādhyāya was a member of the Calcutta Corporation’s Ward No. 9. Since he left his position, Śrīyukta Subhash Chandra Bose Mahāśaya has been elected in his stead.
At the feast the Afghan royal couple served at the Afghan Embassy on March 16, besides Emperor George V and Queen Mary, the Prince of Wales, the Duke and Duchess of York, Prince Henry, and Prince Huria Tarji were invited and attended.
The Afghan royal couple have been touring various regional sights of Great Britain in an unofficial capacity. This past 16 of March, they boarded a train and went to Birmingham. Many of their attendants are at the Claridge Hotel. Birmingham’s Lord Mayor has greeted them.
It has been almost 7 or 8 eight days since Lord Inchcape’s daughter Elsie Mackay, accompanied by Captain Hinchliffe took off from Cranwell Royal Air Force station in an aircraft named the Endeavour with the aim of crossing the Atlantic from its eastern shore. Having still not received word of them, Lord and Lady Inchcape are very worried. It is said that several people heard a plane above a remote forest some 50 miles from the Canadian border and 20 miles northeast of Greenville, Maine. The postmaster of another small village also saw what a resembled an aircraft flying toward the northeast in the very early morning.
In Russia, the Soviet government has imprisoned two German engineers, so trade-related communications between Russia and Germany have been closed for three weeks now. It cannot be said what awaits for the future.
Jamshedpur 17-3-28
One of our informants from Jamshedpur has written: “The report of the strike in Jamshedpur that appeared in Nadīyā Prakāśa previously has had a positive impact. The strike was limited to Tata Company’s crane drivers’ staff. In that, everyone has received a slight increase in their modest salaries. In this context, since March 16th, many workers at Tata’s only income source, the Rail Mill and the Coke Ovens Department, have gone on strike. It is heard that there is a possibility of a massive strike in all departments within the coming month of May. The strike is about getting better wages.
Mail peon Ramchandra Ghosh has been arrested on suspicions related to theft of the Sirajganj mailbag. He has now confessed to the SDO. Around 1,180 rupees and some portion of the insured letters have been retrieved. The five who were arrested have been sent to jail.
On Calcutta Upper Circular Road near Karbala Tank, a rickshaw full of passengers and a bus collided. In the rickshaw, there were two women and two children. Although the passengers and the rickshaw puller suffered severe injuries, they all managed to survive. All have been sent to hospital. Complaints have been lodged against the bus driver.
The former Diwan of Travancore, Diwan Bahadur M. Krishnan Nair MLC will be appointed as Madras’ legal secretary.
There is no more specific information to be had in regard to pilot Hinchliffe, but his wife is said to have told a reporter that she dropped her husband off at Cranwell Station the Saturday before last. She assumes her husband encountered favourable winds and headed towards Ireland.
The Afghan royal couple’s invitation from the London government has concluded as of March 15 and they have left Buckingham Palace and are staying at the Claridge Hotel as guests of the government. Viscount Peel has gone there to greet them. Reports are that the Afghan king treated Emperor King George V and Queen Mary to a dinner at the Afghan embassy on the evening of March 15.
On the morning of March 15, Simon Commission members Lord Barnaham, Major Attlee, and Mr. Cadogan arrived in Firajpur from Lahore by motor vehicle. The citizens there greeted them. There is word that they will stay in Moga on March 16.
There have been outbreaks of cholera and plague in Varanasi and surrounding areas. Reports are that 2 people have died of plague as of March 14.
Leader of the Akali Dal, Baba Gurdit Singh was arrested on the morning of March 16 according to Indian Penal Code 124A (treason) and 153A (spreading racial hatred). By appeal of the Bengal Regional Congress, he has been released on bail.
The generosity of Americans is very praiseworthy. In a speech delivered to an assembly of the Foreign Affairs Council, Mr. Kellogg said, “America has agreed to fully support whatever measures are deemed fit to lift the world out of war. America wants peace.” The only means to extinguish the fire of unrest that has flared up across the world is bhagavad-bhajana. There is no other way.
Unfailing Home Remedies
Acid and Indigestion
(6)
If you take a ½ tola [11.6638038 grams] of haritaki, ½ tola of ginger, and ½ tola of saindhava labana (rock salt) at night with water like a tablet, it will eliminate all indigestion overnight and result in a clear stomach in the morning.
(7)
Soak equal parts ajwain, haritaki, and rock salt in lemon juice and dry them in the sun for 3 to 4 days. Once they are dried nicely, crush them and take an amount equal to 1/16 of an anna. This will effectively eliminate acidity and indigestion.
(8)
Roast asafoetida (hing) in ghee and grind it to make a powder. Take a 1/16 anna pinch of this powder along with rock salt with the first bite of your rice. Doing this for 3 to 4 consecutive days promotes good digestion.
(9)
Take one lime, half a tola black salt, half a tola rock salt, one tola fennel, one tola ajwain, one tola rādhuni [similar to ajwain], one tola ginger, and one tola roasted cloves. Take these ingredients, powdered and mix with lime juice (if you don’t have lime, then lemon juice) to make pea size balls and leave to dry. If you have acidity, or indigestion, take 2 to 3 pills with lemon juice or water. After taking the medicine, drink some cold water. This will remove all manner of poor digestion and acidity and after an hour and a half or two hours, you are sure to be hungry.
(10)
At night, before bed, roast 4 or 5 cloves on the fire till they puff. Chew a few of these cloves and drink some cold water and go to bed. Even if you have had a heavy meal, you will digest it easily and will not have any indigestion.