Śrīla Prabhupāda first published this essay in India, in the old tabloid version of his then-fortnightly magazine Back to Godhead (November 20, 1958). It contains the unforgettable story of “liquid beauty,” in which Śrīla Prabhupāda dramatically exposes the underlying principle of human sexuality. This illuminating exposition on the nature of truth and beauty is timeless and startlingly relevant for those in search of the “inner self.”
There may sometimes be arguments about whether “truth” and “beauty” are compatible terms. One would willingly agree to express the truth, one might say, but since truth is not always beautiful — indeed, it is frequently rather startling and unpleasant — how is one to express truth and beauty at the same time?
In reply, we may inform all concerned that “truth” and “beauty” are compatible terms. Indeed, we may emphatically assert that the actual truth, which is absolute, is always beautiful. The truth is so beautiful that it attracts everyone, including the truth itself. Truth is so beautiful that many sages, saints, and devotees have left everything for the sake of truth. Mahatma Gandhi, an idol of the modern world, dedicated his life to experimenting with truth, and all his activities were aimed toward truth only.
Why only Mahatma Gandhi? Every one of us has the urge to search for truth alone, for the truth is not only beautiful but also all-powerful, all-resourceful, all-famous, all-renounced, and all-knowledgeable.
Unfortunately, people have no information of the actual truth. Indeed, 99.9 percent of men in all walks of life are pursuing untruth only, in the name of truth. We are actually attracted by the beauty of truth, but since time immemorial we have been habituated to love of untruth appearing like truth. Therefore, to the mundaner “truth” and “beauty” are incompatible terms. The mundane truth and beauty may be explained as follows.
Once a man who was very powerful and strongly built but whose character was very doubtful fell in love with a beautiful girl. The girl was not only beautiful in appearance but also saintly in character, and as such she did not like the man’s advances. The man, however, was insistent because of his lustful desires, and therefore the girl requested him to wait only seven days, and she set a time after that when he could meet her. The man agreed, and with high expectations, he began waiting for the appointed time.
The saintly girl, however, in order to manifest the real beauty of absolute truth, adopted a method very instructive. She took very strong doses of laxatives and purgatives, and for seven days she continually passed loose stool and vomited all that she ate. Moreover, she stored all the loose stool and vomit in suitable pots. As a result of the purgatives, the so-called beautiful girl became lean and thin like a skeleton, her complexion turned blackish, and her beautiful eyes sank into the sockets of her skull. Thus at the appointed hour she waited anxiously to receive the eager man.
The man appeared on the scene well dressed and well behaved and asked the ugly girl he found waiting there about the beautiful girl he was to meet. The man could not recognize the girl he saw as the same beautiful girl for whom he was asking; indeed, although she repeatedly asserted her identity, because of her pitiable condition he was unable to recognize her.
At last the girl told the powerful man that she had separated the ingredients of her beauty and stored them in pots. She also told him that he could enjoy those juices of beauty. When the mundane poetic man asked to see these juices of beauty, he was directed to the store of loose stool and liquid vomit, which were emanating an unbearably bad smell. Thus the whole story of the beauty-liquid was disclosed to him. Finally, by the grace of the saintly girl, this man of low character was able to distinguish between the shadow and the substance, and thus he came to his senses.
This man’s position was similar to the position of every one of us who is attracted by false, material beauty. The girl mentioned above had a beautifully developed material body in accordance with the desires of her mind, but in fact she was apart from that temporary material body and mind. She was, in fact, a spiritual spark, and so also was the lover who was attracted by her false skin.
Mundane intellectuals and aesthetics, however, are deluded by the outward beauty and attraction of the relative truth and are unaware of the spiritual spark, which is both truth and beauty at the same time. The spiritual spark is so beautiful that when it leaves the so-called beautiful body, which in fact is full of stool and vomit, no one wants to touch that body, even if it is decorated with a costly costume.
We are all pursuing a false, relative truth, which is incompatible with real beauty. The actual truth, however, is permanently beautiful, retaining the same standard of beauty for innumerable years. That spiritual spark is indestructible. The beauty of the outer skin can be destroyed in only a few hours merely by a dose of a strong purgative, but the beauty of truth is indestructible and always the same. Unfortunately, mundane artists and intellectuals are ignorant of this beautiful spark of spirit. They are also ignorant of the whole fire which is the source of these spiritual sparks, and they are ignorant of the relationships between the sparks and the fire, which take the form of transcendental pastimes. When those pastimes are displayed here by the grace of the Almighty, foolish people who cannot see beyond their senses confuse those pastimes of truth and beauty with the manifestations of loose stool and vomit described above. Thus in despair they ask how truth and beauty can be accommodated at the same time.
Mundaners do not know that the whole spiritual entity is the beautiful person who attracts everything. They are unaware that He is the prime substance, the prime source and fountainhead of everything that be. The infinitesimal spiritual sparks, being parts and parcels of that whole spirit, are qualitatively the same in beauty and eternity. The only difference is that the whole is eternally the whole and the parts are eternally the parts. Both of them, however, are the ultimate truth, ultimate beauty, ultimate knowledge, ultimate energy, ultimate renunciation, and ultimate opulence.
Although written by the greatest mundane poet or intellectual, any literature which does not describe the ultimate truth and beauty is but a store of loose stool and vomit of the relative truth. Real literature is that which describes the ultimate truth and beauty of the Absolute.
-Srila Prabhupada's Book The Science of Self Realization : SSR 1: Learning the Science of the Self : Truth and Beauty