A True Servant鈥擜 True Master
by Swami Bhaktivedanta Madhava Maharaja | 2021 | 174,865 words
This page relates 鈥楤hagavan鈥檚 dear associates are, like Him, incomparable,...鈥� of book鈥�"A True Servant, A True Master" which offers a collection of 128 handwritten letters by Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja鈥攁 revered figure in the Gaudiya Vaishnava tradition. This book showcases the profound spiritual insights and practical guidance on executing devotional service and addresses both Sadhakas (male practitioners) and Sadhikas (female practitioners) with equal respect.
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Letter 37 - 叠丑补驳补惫腻苍鈥檚 dear associates are, like Him, incomparable,...
叠丑补驳补惫腻苍鈥檚 dear associates are, like Him, incomparable 鈥� Offences to the holy name are vanquished by chanting 鈥� The means of severing material attachment 鈥� A family centred around 碍峁涐梗峁嘺 aids in the performance of hari-bhajana 鈥� 叠丑补驳补惫腻苍鈥檚 potency flows through sad-guru 鈥� The devotee does not crave mukti 鈥� Sad-guru and his message are non-different 鈥� 叠丑补驳补惫腻苍 is never devoid of mercy 鈥� Balanced diet and recreation is necessary for hari-bhajana 鈥� What 痴颈箩补测腻 Da艣am墨 means for pure devotees 鈥� Service and chanting 苍腻尘补 are not different 鈥� The qualification to receive the instructions of guru and 痴补颈峁ａ箛补惫补蝉 鈥� In 惫腻迟蝉补濒测补-谤补蝉补, it is essential to serve the deity 鈥� The 蝉腻诲丑补办补 must learn 辫奴箩腻 and arcana 鈥� The 蝉腻诲丑补办补 must rise early 鈥� 厂腻诲丑补苍补 yields different results depending on one鈥檚 补诲丑颈办腻谤补 鈥� Remembering 叠丑补驳补惫腻苍 and His devotees destroys obstacles to devotion
啶多啶班 啶多啶班 啶椸啶班-啶椸啶班ぞ啶權啶椸 啶溹く啶む
艣谤墨 艣谤墨 guru-gaur膩峁単au jayata岣�
艢谤墨 狈墨濒腻肠补濒补 骋补耻岣嵞珁补 惭补峁环补 Gourbatsahi, Swargadwar (笔耻谤墨) Orissa 4/9/1976
厂苍别丑腻蝉辫补诲腻蝉耻鈥�
M膩鈥斺��! Many days ago, I received your two letters. I have not had any news of you for a long time. I hope that by 叠丑补驳补惫腻苍鈥檚 mercy you are well. From time to time, write letters and let me know you are well.
I too am very satisfied to know that you participated in 艢谤墨 顿丑腻尘补 狈补惫补诲惫墨辫补 辫补谤颈办谤补尘腻 and derived supreme bliss. My bliss is in your bliss and my peace is in your peace. Only if you can perform hari-bhajana without worries will I be happy and healthy.
艢谤墨 叠丑补驳补惫腻苍 is:
啶忇啶啶掂ぞ啶︵啶掂た啶む啶ぎ啷�
别办补尘别惫腻诲惫颈迟墨测补尘[1]
鈥淥ne without a second.鈥�
He is the unparalleled principle. That is why, in determining the Supreme Truth, the Vedas have determined the following:
啶� 啶むじ啷嵿く 啶曕ぞ啶班啶 啶曕ぐ啶｀ 啶� 啶掂た啶︵啶い啷�, 啶� 啶むい啷� 啶膏ぎ啶多 啶氞ぞ啶啶ぇ啶苦啶多 啶� 啶︵啶多啶い啷�
na tasya k膩rya峁� kara峁嘺峁� ca vidyate, na tat sama艣 c膩bhyadhika艣 ca d峁浥泍ate[2]
鈥淗e has no tasks He is obliged to perform; no one is seen to be equal to Him, nor greater than Him.鈥�
He is second to none鈥搉o one is equal to Him, nor is there anyone above Him. Just as 艢谤墨 叠丑补驳补惫腻苍 is the 辫补谤腻迟辫补谤补-tattva (superlative principle), so are His beloved intimate associates. They cannot be compared with anyone. As they delight in service at every moment, they establish an everlasting spiritual speciality. 艢谤墨 叠丑补驳补惫腻苍鈥檚 intimate associates always want to conceal themselves. They are always ornamented with the 痴补颈峁ａ箛补惫补蝉鈥� transcendental twenty-six qualities and initiated into the dharma of not expecting respect for oneself and giving respect to others. The devotee鈥檚 natural transcendental humility is not anything to feel sorrow about. No doubt, it is by the fruit of many, many births of 蝉耻办峁泃颈 that we obtain the golden opportunity to behold eternally perfected great souls, 尘补丑腻辫耻谤耻峁蝉, and take shelter at their feet. Surrendering our everything to the service of 艢谤墨 Hari, guru, and 痴补颈峁ａ箛补惫补蝉 and utilizing our very souls thus is our exclusive duty. By their inspiration and causeless grace, everything is possible.
If one can obtain the mercy of a bona fide guru, one can attain spiritual well-being and upliftment.
The days designated to us are passing by:
啶呧う啷嵿く 啶掂ぞ啶啶�-啶多い啶距え啷嵿い啷� 啶掂ぞ 啶啶む啶啶班 啶掂 啶啶班ぞ啶｀た啶ㄠぞ啶� 啶о啶班啶掂
adya v膩bda-艣at膩nte v膩 m峁泃yur vai pr膩峁噄n膩峁� dhruva岣�[3]
鈥�Death is certain for all living creatures, whether today or after a hundred years.鈥�
One must be one-pointed and full of conviction to worship 叠丑补驳补惫腻苍. The preliminary 蝉腻诲丑补办补 and 蝉腻诲丑颈办腻 can make mistakes, errors, and 苍腻尘补-apar膩dha while chanting 艣谤墨 苍腻尘补. Rather than being discouraged, by chanting 艣谤墨 苍腻尘补 continuously with honour and effort, 苍腻尘腻辫补谤腻诲丑补 will be dispelled. That is why there are encouraging statements in 艣腻蝉迟谤补 like:
啶ㄠぞ啶�-啶呧お啶班ぞ啶�-啶啶曕啶むぞ啶ㄠぞ啶� 啶ㄠぞ啶ぞ啶ㄠた 啶忇さ 啶灌ぐ啶ㄠ啶む啶-啶呧啶
苍腻尘补-apar膩dha-yukt膩n膩峁� n膩m膩ni eva haranty-agham[4]
鈥淭he holy name alone rids one of the impurities of chanting with offences to the holy name.鈥�
Special results are obtained from hearing 丑补谤颈-办补迟丑腻 every day. If one [truly] hears, eagerness for 办墨谤迟补苍补 comes, and it is only by 办墨谤迟补苍补 that 蝉尘补谤补峁嘺 is possible. Then only does one become liberated from attachment to material sense objects and the condition of material bondage. Mundane attachment is referred to as the 蝉补峁僺腻谤补 of the material energy.
Real knowledge of one鈥檚 position and relationship (蝉补尘产补苍诲丑补-箩帽腻苍补) can only arise if one can offer this attachment to 艢谤墨 叠丑补驳补惫腻苍.
啶忇 啶︵啶灌啶� 啶曕啶班た啶ぞ 啶呧き啷嵿く啶距じ啷� 啶曕ぐ啶苦が啷�, 啶溹啶掂え 啶溹ぞ啶え 啶侧ぞ啶椸た; 啶多啶班 啶曕啶粪啶�-啶啶ㄠ 啶呧え啷佮啷傕げ 啶溹ぞ啶灌ぞ, 啶むぞ啶灌 啶灌が啷� 啶呧え啷佮ぐ啶距啷�
Ei dehera kriy膩 abhy膩se karibo, 箩墨惫补na j膩pana l膩gi; 艣谤墨 k峁涐梗峁嘺-bhajane anuk奴la j膩h膩, t膩he habo anur膩g墨[5]
鈥淚 will tend to the activities of this body out of habit, for the sake of maintaining my life. I will become attached to whatever is favourable to the worship of 艢谤墨 碍峁涐梗峁嘺.鈥�
This is the means by which to sever one鈥檚 attachment to the mundane. 鈥�Vi峁ye je 辫谤墨迟颈 ebe 膩chaye 膩m膩ra, sei mata 辫谤墨迟颈 hauk cara峁噀 tom膩ra[6] 鈥搈ay I have the kind of love for Your lotus feet that I have for the objects of the senses.鈥� This is the attitude or thought that destroys the knot of karma. 鈥淭ime is wasting away in vain. When will I be able to worship 艣谤墨 苍腻尘补 without offences and with a pure heart?鈥� This sort of hopeful conviction is especially beneficial and encouraging in the matter of 蝉腻诲丑补苍补.
One can only love 艣谤墨 guru and 叠丑补驳补惫腻苍 if one can give up material attachment. Can anyone guarantee that one鈥檚 attachment to sense objects will never be dispelled?
The more you progress eastward, the more the west falls further and further behind you.
啶ぞ啶ぞ啶班 啶た啶涏え啷� 啶班ぞ啶栢た 啶曕啶粪啶�-啶ぞ啶ㄠ 啶氞ぞ啶�, 啶啶苦い啷� 啶啶苦い啷� 啶曕啶粪啶�-啶ぞ啶�-啶う啷嵿ぎ 啶ぞ啶�
M膩y膩re pichane r膩khi k峁涐梗峁嘺-p膩ne c膩ya, bhajite bhajite k峁涐梗峁嘺-p膩da-padma p膩ya[7]
鈥淟eaving the illusory energy behind, he wants to attain 碍峁涐梗峁嘺. Worshipping and worshipping, he does attain the lotus feet of 碍峁涐梗峁嘺.鈥�
By material considerations, every object has two sides, but in the 痴补颈办耻峁囜弓丑补 conception, only the thought of the everlasting, truthful, eternal auspiciousness is resplendent. The material 蝉补峁僺腻谤补 of family life is false, a transient truth, momentary, but 碍峁涐梗峁嘺鈥檚 蝉补峁僺腻谤补 is an aid to the performance of hari-bhajana.
It creates an atmosphere that is favourable for bhajana:
啶曕啶粪啶｀啶� 啶膏啶膏ぞ啶� 啶曕ぐ啷� 啶涏ぞ啶∴た
k峁涐梗峁噀ra 蝉补峁僺腻谤补 karo ch膩岣峣鈥� an膩c膩ra, j墨ve day膩, n膩me ruci鈥�蝉补谤惫补-诲丑补谤尘补-蝉腻谤补[8]
鈥淢ake 碍峁涐梗峁嘺 the centre of your family life and give up wayward behaviour. Compassion for all souls and taste in chanting is the essence of all religion.鈥�
The household in which 蝉腻诲丑补苍补-bhajana is conducted is 痴补颈办耻峁囜弓丑补.
That place where there is constant 苍腻尘补-办墨谤迟补苍补, 蝉别惫腻-辫奴箩腻, pleasing and feeding the 痴补颈峁ａ箛补惫补蝉, and festivals for various vratas and special occasions, is Goloka 痴峁沶诲腻惫补苍补.
啶溹-啶︵た啶� 啶椸啶灌 啶啶� 啶︵啶栢た, 啶椸啶灌啶む 啶椸啶侧啶� 啶ぞ啶�
Je-dina g峁沨e bhajana dekhi, g峁沨ete goloka bh膩ya[9]
鈥淭he day I see bhajana performed in my home, my home turns into Goloka.鈥�
The only duty of the multitude of souls in this infinite cosmos created by 叠丑补驳补惫腻苍 is to remain grateful to their Creator and sing of His holy names, forms, qualities, and pastimes.
Mantra is a fully conscious thing; it is 叠丑补驳补惫腻苍 Himself. Another name for divine knowledge is 诲墨办峁Ｄ� 鈥搕his is tattva and 蝉颈诲诲丑腻苍迟补. When proper practice of the mantra given by guru commences, then and only then does the mind become less restless and gradually, one attains perfection in 蝉腻诲丑补苍补. Bhagavat-艣补办迟颈, the potency of 叠丑补驳补惫腻苍, is Absolute Truth, and that bhagavat-艣补办迟颈 is flowing within sad-guru. Sad-guru is the sole agent of 叠丑补驳补惫腻苍鈥檚 mercy, and he is 艢谤墨 叠丑补驳补惫腻苍鈥檚 special manager.
The one-pointed devotee is never desirous of mukti. Of the five types of mukti, 墨艣惫补谤补-蝉腻测耻箩测补 is like a flower in the sky [something absurd or implausible]. The remaining four鈥�蝉腻濒辞办测补, 蝉腻尘墨辫测补, 蝉腻谤奴辫测补, and 蝉腻谤峁ａ弓颈 鈥揳re obtained automatically [through bhakti]. Even though 叠丑补驳补惫腻苍 wants to give these [to the bhakta], the bhakta does not accept them, as he is desperate only for bhakti-prema. Certainly, the word mukti has been used in certain places to refer to bhakti, or 蝉别惫腻.
For example:
啶啶曕啶粪 啶掂た啶粪啶｀啶掂-啶呧啷嵿啷嵿ぐ啶�-啶侧ぞ啶ぎ啷�
尘辞办峁峁� vi峁ａ箛v-a峁単hri-l膩bham.[10]
鈥淎ttaining service to 痴颈峁ａ箛耻鈥檚 lotus feet is referred to as 尘辞办峁 or mukti.鈥�
The eternal scriptures have refuted brahma-蝉腻测耻箩测补, 墨艣惫补谤补-蝉腻测耻箩测补, 苍颈谤惫颈艣别峁, 苍颈谤惫腻峁嘺, or kaivalya-mukti. Hence, the mukti of the brahma-惫腻诲墨 is to be interned in a state of unconsciousness in brahma-loka; and the fruit of worshipping 艢谤墨 碍峁涐梗峁嘺, who is the presiding deity of the five main rasas, is 辫谤墨迟颈, love, or attaining prema in Goloka 痴峁沶诲腻惫补苍补. You should strive for that.
The sad-guru and his message are non-different. The message and the life history have the same intent; they are possessed of the same tone. Hence, if one analyzes them, one gains the opportunity to become acquainted with all tattva-诲补谤艣补苍补 (precepts of the truth). Under the shelter of 驳耻谤耻鈥檚 feet, one receives teachings in 产丑腻驳补惫补迟补-dharma, and by attentively serving guru, the disease of material existence is destroyed, 艢谤墨 Hari becomes satisfied, and one attains 叠丑补驳补惫腻苍. 艢颈办峁Ｄ�-驳耻谤耻 has two forms: caitya-guru (the indwelling Supersoul) and the 尘补丑腻苍迟补-guru (the best of the devotees). 叠丑补驳补惫腻苍 Himself gives instruction to the 箩墨惫补蝉 as both the 补苍迟补谤测腻尘墨 caitya-guru and the 尘补丑腻苍迟补-bhakta.
I am somewhat relieved that your eldest son has gotten a job. Who helped him get the job? This is truly an astonishing matter! I am happy you were able to appreciate that guru, 痴补颈峁ａ箛补惫补, and 叠丑补驳补惫腻苍 are thus infinitely merciful. Never think that if they do not listen to you or if your tasks are not accomplished, it means that they are not being merciful or that they are unnecessary.
After working extremely strenuously all day, the body needs rest and sleep to replenish itself. Resting for the right amount of time does not incur fault. Rather, if the body is healthy, there are no obstacles on the path of bhajana.
Remember the words of the 骋墨迟腻 摆6.16鈥�17闭:&苍产蝉辫;
啶ㄠぞ啶む啶-啶呧ざ啷嵿え啶むじ啷� 啶む 啶啶椸
n膩ty-a艣natas tu yogo 鈥�sti na caik膩ntam ana艣nata岣�, na c膩ti-svapna-艣墨lasya j膩grato naiva c膩rjuna; yukt膩h膩ra-vih膩rasya yukta-ce峁ａ弓asya karmasu, yukta-svapn膩vabodhasya yogo bhavati du岣ha-h膩
鈥淥ne can never be a 测辞驳墨, O Arjuna, if one eats too much or too little or sleeps too much or too little. One who regulates his eating, recreation, and work and regulates his sleeping and waking, can eliminate all miseries by this practice of yoga.鈥�
All endeavours鈥揺ating, recreation, sleeping鈥搈ust be in moderation. If there is excess or lack in any of these, one is pulled away from [aspiring for] the highest object. I am happy beyond measure that you are cooking for yourself after returning home from 艣谤墨 dh膩ma, offering the bhoga, and partaking of the 辫谤补蝉腻诲补 with faithful conviction. By this sort of conviction, progress in bhajana occurs and 艣谤墨 guru and 叠丑补驳补惫腻苍 become satisfied. To bring satisfaction to them is 蝉腻诲丑补苍补 and 蝉别惫腻.
You conveyed faithful 鈥�痴颈箩补测腻鈥� 诲补峁囜笉补惫补迟-辫谤补峁嚹乵补蝉 [or greetings on the occasion of 痴颈箩补测腻 Da艣am墨]. The language or emotion in your letter is not deficient in conveying your faith. I understand that you have relied on words of reassurance and proceeded on the strength of their courage and power. One-pointed 痴补颈峁ａ箛补惫补蝉 do not condone the 艣腻办迟补 doctrine that is part of the [doctrine of] worldly 辫补帽肠辞辫腻蝉补办补蝉 (worshippers of the five Hindu deities), nor are they nurtured by their ideology. Rather than establishing the predominance of the material energy, 顿耻谤驳腻-诲别惫墨, they are surrendered to the Lord鈥檚 补苍迟补谤补峁単补-艣补办迟颈, whose identity is the Goddess of Gokula. That is why, on this day, they celebrate the appearance of 艢谤墨la Madhva Muni, the incarnation of 贬补苍耻尘腻苍 and 叠丑墨尘补 and the 腻肠腻谤测补 of the 叠谤补丑尘腻 蝉补尘辫谤补诲腻测补, and Vijayotsava. On this occasion, they convey mutual greetings and 诲补峁囜笉补惫补迟 obeisances to each other and exchange good wishes.
Faith or love is a special tendency of the heart. There is no way to say something to convey that or make someone understand it. Someone may have special faith in a person, whereas sometimes, the opposite is observed [meaning others do not have faith in that person]. Hence, in both the faithful and those they have faith in, there are qualifications and specialities to take special notice of. We like some people and yet turn our faces away from others. Supremely respectable individuals never hanker to receive faith, honour, and prestige from anyone. That type of strong personality is not comparable to anyone else, nor would it be proper to equate him as such. Personality and uniqueness forever establish a thoughtful person in a superior position. That is but a manifestation of power given by God.
It is a matter of great fortune to behold the form of Jagad墨艣惫补谤补, the Lord of the world, in a dream. There too, the via media must be taken into consideration. If one is not a transparent medium but becomes opaque, then it is not possible to see tattva via the said medium. Those who have obtained the advantage of realizing their eternal forms are, without a doubt, fortunate. Why would they be unfortunate? The words of saints, scripture, and guru have conveyed that those who discard the gold of realizing the soul and are attached to that which is not the soul, who are enamoured with mere iron, are the unfortunate ones. Those who have taken shelter at the feet of a bona fide guru have given their everything and become selfless and possessionless. How can they again give and become selfless? Can a single mind or soul be given twice, to two people? If one cannot be dedicated to guru in all respects, one cannot obtain peace or become inexhaustible.
As obligatory as it is to cook for yourself and partake of that, it is equally obligatory, a bounden duty, to chant a fixed number of 艣谤墨 苍腻尘补 every day. 艢谤墨 苍腻尘补 and 蝉别惫腻-辫奴箩腻 of the 峁琱腻办耻谤补 (Deities) are synonymous. Nevertheless, one must certainly endeavour to chant a lakh of 苍腻尘补 daily without offence. To think of 蝉别惫腻 and chanting 苍腻尘补 separately is ignorant and offensive. The speciality of these reveals itself to the 蝉腻诲丑补办补 and 蝉腻诲丑颈办腻 according to their qualification. 厂别惫腻 is bhakti, bhakti is 蝉别惫腻. By performing the sixty-four limbs of bhakti, one obtains the tendency for bhakti. Bhakti Mah膩诲别惫墨 is independent, whole, and complete in herself. 闯帽腻苍补, 惫补颈谤腻驳测补, etc. are never limbs of bhakti. As soon as one obtains bhakti, then 箩帽腻苍补 and 惫补颈谤腻驳测补 naturally arise.
Sad-guru and 艢谤墨 叠丑补驳补惫腻苍 are omniscient. Despite knowing and hearing everything good and bad about the 箩墨惫补, they remain quiet. This is their general equanimity; however, 鈥�ye bhajanti tu m膩峁� bhakty膩, mayi te te峁 c膩py-aham[11] 鈥搕hose who worship me with devotion are within Me and I am in them.鈥� These are special cases. In such cases, the qualities manifest of feeling distressed by the pain of others, having affection for those surrendered to them, being like wish-fulfilling trees, and feeling a sense of responsibility for maintaining their own. That is why only obedient individuals who can accept chastisement and who are characterized by the tendency to serve are the worthiest candidates to obtain the orders, specifications, and instructions of sad-guru and 痴补颈峁ａ箛补惫补蝉.
If a mother is satisfied feeding a cooked meal, or offering bhoga, to their child at four in the afternoon, what is 峁琱腻办耻谤补 or 艣谤墨 尘奴谤迟颈 (the deity) supposed to do? Are all [deities] 艢谤墨 Madana-mohana-j墨u, the Chaubey 产谤腻丑尘补峁嘺鈥檚 eternal object of worship? Will everyone become loving and affectionate like the 产谤腻丑尘补峁嚹�? In 惫腻迟蝉补濒测补-rasa, one must serve 艣谤墨 vigraha, or 艣谤墨 尘奴谤迟颈. It is because 艢谤墨 叠丑补驳补惫腻苍 accepts such 蝉别惫腻 that He accepts this [deity] form and grants the opportunity of service. By rendering the service of 辫奴箩腻 and arcana to the deity, we will become blessed.
Learning 辫奴箩腻 and arcana is for the 办补苍颈峁ａ弓丑补-补诲丑颈办腻谤墨, and in a concise fashion, it is absolutely imperative for him to do 辫奴箩腻 and arcana as part of his daily duties. We have no protector other than 艢谤墨 叠丑补驳补惫腻苍; this is true. Praying to Him for mercy, asking for forgiveness, and relying on Him is surely indicative of simplicity. Why would this be duplicity? An ignorant, unintelligent child has no other recourse than to ask for forgiveness and, in the case of 蝉腻诲丑补苍补, this is particularly useful. One must serve 贬峁涐梗墨办别艣补 艢谤墨 叠丑补驳补惫腻苍 by body, mind, by life鈥檚 breath, by all one鈥檚 senses. The embodied human being must demonstrate the success of this rare human birth with his life, wealth, intelligence, and words. Utilizing them in the service of 叠丑补驳补惫腻苍 is yoga, and this is expertise in action鈥�测辞驳补岣� karmasu kau艣alam[12]. In a 蝉补峁僺腻谤补 that is centred around 艢谤墨 叠丑补驳补惫腻苍, everything must be attended to for the sake of His service, and the best items will have to be utilized. Studying religious texts, hearing hari-办补迟丑腻, and performing 办墨谤迟补苍补 are all part of personal work. None of it depends on others.
In routined life, one must work according to the schedule and take some time out. You do not have to wake up at three in the morning, because it is necessary to have full rest. Nevertheless: 鈥�Early to bed and early to rise makes a man healthy, wealthy, and wise.鈥� And: 鈥�The cock crows in the morn to tell us to rise; and he who rises late will never be wise.鈥� This too must be kept in mind.
Do all the qualities of parents exist in their son or daughter just because he or she is their child? 础苍耻艣墨濒补苍补 (cultivation) and 补产丑测腻蝉补-测辞驳补 (practice) are the core subject matter. On top of that, there is karma and the results of karma.
Therefore, in the 骋墨迟腻 [15.15], 艢谤墨 碍峁涐梗峁嘺 says,
啶い啷嵿い啶� 啶膏啶啶むた啶班-啶溹啶炧ぞ啶ㄠぎ啷�-啶呧お啷嬥す啶ㄠ 啶�
尘补迟迟补岣� sm峁泃ir-箩帽腻苍补m-apohana峁� ca
鈥淔rom Me comes remembrance, knowledge, and forgetfulness.鈥�
In this case, 鈥�尘补迟迟补岣�鈥� means that remembrance, knowledge, and forgetfulness come from Me [碍峁涐梗峁嘺], the giver of the fruits of karma. From the results of the karma created by the 箩墨惫补蝉, the power of memory and knowledge wax and wane. Iron is drawn to the magnet, yet with the touch of the 蝉辫补谤艣补-尘补峁噄 (philosopher鈥檚 stone), it turns to gold. But if it is not the iron鈥檚 time, or in other words, if the results of karma have not started to wane, or if there is rust on the iron, then why would it be drawn [to a magnet] or become gold? If the inherent power of an object is accepted, then the functions of the support and that which is supported, the attraction and the attracted, will bear different results depending on their capacity. The seed should be good, but the field must be fertile. But all this is meaningless to someone who does not understand how to grow things. Now who will say what went wrong where?
The fruit depends on the tree. A mango tree will surely not bear a jackfruit. But why do plants (trees) growing on the same bank of the 骋补峁単腻 and drinking 骋补峁単腻 water produce different flavours? Who is going to answer that?
In other words, the nature of a thing, whatever it is, will reveal itself.
啶膏啶掂ぐ啷傕お啷� 啶膏が啶距ぐ 啶灌く 啶椸啶侧啶曕啶む 啶膏啶ムた啶むた
Svar奴pe sab膩ra haya golokete sthiti[13]
鈥淏y constitutional eternal nature, everyone has a place in Goloka.鈥�
This is tattva-诲补谤艣补苍补. But is everyone really heading towards Goloka? Are there no differences between baddha-箩墨惫补蝉 (conditioned souls), mukta-箩墨惫补蝉 (liberated souls), and 蝉腻诲丑补苍补-siddhas (those who have reached perfection through spiritual practice)?
啶え啶� 啶忇さ 啶え啷佮し啷嵿く啶距え啶距 啶え啷嵿ぇ-啶啶曕啶粪く啷嬥
Mana岣� eva manu峁膩n膩峁� bandha-尘辞办峁yo岣�[14]
鈥淔or mankind, the mind is the cause of bondage and liberation.鈥�
The mind that is absorbed in sense objects is the cause of bondage. On the strength of 驳耻谤耻鈥檚 grace, one must control it with practice and the yoga of renunciation. The cooperation of all the senses, the mind, and the intelligence can only be maintained by following the soul鈥檚 lead. If the mind is disconnected or disinterested or, in other words, does not accept being controlled by the soul, then it traverses the wrong path. Coming under the sway of the world鈥檚 good and bad is the ultimate disaster for the mind. It is in this regard that the differences in the fruits attainable for the baddha and mukta arise. Still, the baddha becomes mukta. There is no doubt in that matter. Hence, it is certainly feasible to better one鈥檚 conditions. 鈥淪omeday I will be able to arrive at the ultimate stage.鈥� This sort of firm hope and eagerness is essential.
The answer to your long letter has become very long. Read it painstakingly and try to study its ontological side with an optimistic view, taking it to heart. I have many children, true, and you are one of them. Where will I find all this time [to care for so many children]? If you take on the weight of this dilemma, then I am free of it. But I am experiencing and realizing this fearsome bond of parental affection more than all of you are. How can I give up the responsibility I have towards all of you? Even if you say otherwise, my responsibility remains.
There is no blood pressure problem. Testing it and taking medicine stopped many days ago now. Diet is the same as usual. As much as possible, I try to follow that strictly. I do not have time to check or take account of whether or not a lack of sufficient diet causes low pressure; but how can I put a stop to class? I will have to go preaching and will not have the chance to take rest before 12 o鈥檆lock at night.
Strict 蝉腻诲丑补苍补 is necessary for the welfare of the soul and for the sake of learning.
啶う啷� 啶う啷� 啶嗋啶班い啶� 啶多啶班啶粪啶犩 啶むい啷� 啶むう啷� 啶忇さ 啶囙い啶班 啶溹え啶�
Yad yad 膩carati 艣re峁ａ弓ha岣� tat tad eva itaro jana岣�[15]
鈥淲hat great men do common men follow.鈥�
Hence, without practising, there is no place for preaching.
啶嗋啶距ぐ-啶啶班啶距ぐ 啶ㄠぞ啶 啶曕ぐ啶灌 啶︵啶� 啶曕ぞ啶班啶�
膧c膩ra-prac膩ra n膩me karaho dui k膩rya[16]
鈥淧ractise [the process] and preach the holy name; engage in both of these activities.鈥�
This is 艢谤墨man 惭补丑腻辫谤补产丑耻鈥檚 instruction.
For the sake of teaching people, even exalted, liberated personalities accept the status of a 蝉腻诲丑补办补, observe rules, regulations, and so forth in their lives and demonstrate the utility of bhajana鈥�
啶啶曕啶むぞ 啶呧お啶� 啶侧啶侧く啶� 啶掂た啶椸啶班す啶� 啶曕啶む啶掂ぞ 啶啶掂え啷嵿い啶� 啶啶ㄠ啶む
mukt膩 api l墨lay膩 vigraha峁� k峁泃v膩 bhagavanta峁� bhajante鈥�.[17]
Without remembering 艢谤墨 Hari, guru, and 痴补颈峁ａ箛补惫补蝉, the material existence of the 箩墨惫补蝉 does not terminate. For the 箩墨惫补, attraction to material enjoyment is the state of 蝉补峁僺腻谤补; it is full of fear and obstacles.
Therefore,
啶むた啶ㄠ啶� 啶膏啶ぐ啶｀ 啶灌く 啶掂た啶樴啶�-啶掂た啶ㄠぞ啶多え
tinera smara峁噀 haya vighna-vin膩艣ana[18] 鈥�
鈥淏y remembering the three of them, all obstacles are destroyed.鈥�
The obstacles to bhajana are dispelled by remembering 叠丑补驳补惫腻苍 and His devotees. The reassurances of 蝉腻诲丑耻, 艣腻蝉迟谤补, and guru are our aid and wealth. 膧艣谤补测补-vigraha 艣谤墨 guru-p膩dapadma is 诲墨办峁Ｄ�-蝉惫腻尘墨 (the initiating master), and 惫颈峁测补-vigraha bhokta 叠丑补驳补惫腻苍 (God, the Enjoyer) is referred to by the name Jagat-蝉惫腻尘墨 (master of the world). May you obtain pure devotion鈥搕his is my ultimate blessing. 鈥�May the Supreme Lord鈥檚 choicest blessings be showered upon you鈥�. This is my wish.
I have been here since 9/8/76 and, till the 10th of November, I will stay in 笔耻谤墨. I am more or less okay. If you send letters to the 笔耻谤墨 尘补峁环补 address, I will receive them. Know that you have my affectionate blessings and convey them to the children. Iti鈥�
Your eternal well-wisher,
艢谤墨 Bhaktived膩nta 痴腻尘补苍补
Footnotes and references:
[2]:
艢vet膩艣vatara 鲍辫补苍颈峁诲 (6.8)
[3]:
艢谤墨mad-Bh膩gavatam (10.1.38)
[8]:
骋墨迟腻val墨, Nad墨ya Godrume (4) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补
[9]:
艢补谤补峁嚹乬补迟颈, 艢耻诲诲丑补-bhakata (6) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补
[10]:
[11]:
叠丑补驳补惫补诲-驳墨迟腻 (9.29)
[12]:
叠丑补驳补惫补诲-驳墨迟腻 (2.50)
[15]:
叠丑补驳补惫补诲-驳墨迟腻 (3.21)
[17]:
叠丑腻惫腻谤迟丑补-诲墨辫颈办腻 commentary on 艢谤墨mad-Bh膩gvatam (10.87.21), 艢谤墨dhara 厂惫腻尘墨