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A home bereft of bhajana is not fit for residence 鈥� The meanings of 艣谤墨 guru-and gaura-mantra 鈥� Where to find explanations of 办峁涐梗峁嘺-尘补苍迟谤补 and 办腻尘补-驳腻测补迟谤墨 鈥� 艢补谤补峁嚹乬补迟颈 comes from firm conviction in 叠丑补驳补惫腻苍 and relying on Him 鈥� Service in a mood of 补颈艣惫补谤测补 is not relevant to those who accept 碍峁涐梗峁嘺 as the Absolute Truth 鈥� One cannot serve the 腻艣谤补测补-惫颈驳谤补丑补 in madhura-rasa 鈥� The guardian must be both tender and harsh 鈥� Serving the pure devotees gives one the ability to perform bhajana properly

啶多�嵿ぐ啷� 啶多�嵿ぐ啷� 啶椸�佮ぐ啷�-啶椸�屶ぐ啶距�權�嵿�椸�� 啶溹く啶む��

艣谤墨 艣谤墨 guru-gaur膩峁単au jayata岣�

艢谤墨 艢测腻尘补蝉耻苍诲补谤补 骋补耻岣嵞珁补 惭补峁环补 Milanpalli, Siliguri Darjeeling 25/8/1993

厂苍别丑腻蝉辫补诲腻蝉耻鈥�

M膩鈥斺��! 鈥� I too became happy to know you all experienced the joy of living in the 尘补峁环补 when the sevakas of 艣谤墨 尘补峁环补 were present in your home. 

啶溹�� 啶︵た啶� 啶椸�冟す啷� 啶�啶溹�� 啶︵�囙�栢た 啶椸�冟す啷囙い啷� 啶椸�嬥げ啷嬥�� 啶�啶距��

Je dina g峁沨e bhajana dekhi g峁沨ete goloka bh膩ya^[1] 

鈥淭he day I see bhajana in my home is the day it becomes Goloka.鈥�

A home that is bereft of 蝉腻诲丑补苍补-产丑补箩补苍补 is the blind well of family life, or 驳峁沨补尘别诲丑补 (a domestic sacrifice). It is the dwelling place of mundane sense enjoyers, or a place of indulgence. 

This is why 艣腻蝉迟谤补 has said: 

啶掂え啶� 啶む�� 啶膏ぞ啶む�嵿い啷嵿さ啶苦�曕�� 啶掂ぞ啶膏�� 啶椸�嵿ぐ啶距ぎ啶� 啶班ぞ啶溹じ 啶忇さ 啶�;
啶むぞ啶�啶膏�� 啶︵�嵿く啷佮��-啶膏う啶ㄠ�� 啶�啶ㄠ��-啶ㄠた啶曕�囙い啶ㄠ�� 啶む�� 啶ㄠた啶班�嵿�椸�佮ぃ啶�啷�

vana峁� tu s膩ttviko v膩sa岣� gr膩ma岣� r膩jasa eva ca;
t膩masa峁� dyuta-sadana峁� man-niketana峁� tu nirgu峁嘺m^[2] 

鈥淟iving in the forest is in the mode of goodness, living in a town is in the mode of passion, living in a place of gambling is in the mode of ignorance. My abode, however, is beyond the modes.鈥�

That is precisely why devotees have prayed thus: 

鈥淚 do not want to live in any place where the current of nectarous narrations concerning 叠丑补驳补惫腻苍 does not flow, or where 蝉腻诲丑耻蝉 who have taken shelter of 叠丑补驳补惫腻苍 do not dwell, or where descriptions of 艢谤墨 叠丑补驳补惫腻苍鈥檚 holy name, form, qualities, and pastimes are not discussed, and festivals and functions not held鈥揺ven if that place is the city of Indra.鈥� 鈥�

The meanings of all mantras and the meaning of 驳腻测补迟谤墨 are more or less the same. 

Still, according to differences between the 腻艣谤补测补- and 惫颈峁�a测补-vigraha, there are specialities and wondrous aspects [to each mantra]:

鈥淚 offer obeisances to 艣谤墨 gurudeva. I want to know 艣谤墨 gurudeva. I meditate on him as one who gives bliss to 碍峁涐梗峁嘺. May guru-辫腻诲补辫补诲尘补 manifest his tattva in my heart, by which I may be able to become truly acquainted with him.鈥�

鈥淚 offer obeisances to 艢谤墨 Gaurasundara. I want to know 艢谤墨 Caitanya-deva. His 蝉惫补谤奴辫补 is as Vi艣vambhara. I meditate on Him. May that 艢谤墨 碍峁涐梗峁嘺 Caitanya inspire intelligence in my heart, by which I can be properly acquainted with the truth of Him.鈥�

Look for the explanations of 办峁涐梗峁嘺-尘补苍迟谤补 and 办腻尘补-驳腻测补迟谤墨 in the main text of 艢谤墨 Caitanya-carit膩m峁泃a as well as in 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补鈥檚 础尘峁泃补-辫谤补惫腻丑补-产丑腻峁�y补 and 艢谤墨la Prabhup膩da鈥檚 础苍耻产丑腻峁�y补. Besides these, there are explanations given in 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补鈥檚 commentary (峁�墨k腻) and in 艢谤墨la 闯墨惫补 骋辞蝉惫腻尘墨 Prabhu鈥檚 峁�墨k腻-bh膩峁�ya. You can find explanations of 尘补丑腻-尘补苍迟谤补 in the essays of 艢谤墨la Dhy膩nacandra 骋辞蝉惫腻尘墨 and 艢谤墨la 骋辞辫腻濒补-guru 骋辞蝉惫腻尘墨 and in 艢谤墨la 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补鈥檚 book 艢谤墨 碍峁涐梗峁嘺-n膩m膩rtha-诲墨辫颈办腻.

If firm faith does not come, how will full surrender be possible? The 蝉补尘补谤辫颈迟腻迟尘腻 (one who has offered his soul), the 补办颈帽肠补苍补 (one who is voluntarily impoverished), and the 艣补谤补峁嚹乬补迟补 (one who is surrendered) share the same characteristics. 

艢谤墨la 碍补惫颈谤腻箩补 骋辞蝉惫腻尘墨 has explained the word 艣谤补诲诲丑腻 to mean 蝉耻诲峁涐笉丑补-惫颈艣惫腻蝉补 (extremely firm faith). 

啶曕�冟し啷嵿ぃ啷� 啶�啶曕�嵿い啶� 啶曕�堗げ啷� 啶膏ぐ啷嵿さ-啶оぐ啷嵿ぎ 啶曕�冟�� 啶灌く

K峁涐梗峁噀 bhakti kaile sarva-dharma k峁泃a haya^[3]

鈥淏y engaging in devotion to 碍峁涐梗峁嘺, all obligations are fulfilled.鈥�

It is by this sort of firm conviction and reliance that surrender, or offering one鈥檚 soul, is accomplished. The more surrendered a person is, the more 艣谤补诲诲丑腻 he has and the greater his tendency for bhakti. There is no doubt in this regard. Although there is no mundane difference or division between 艣补谤补峁嚹乬补迟颈 and 惫颈艣谤补尘产丑补-蝉别惫腻, the fact they have individual specialities must be accepted.

We accept as the advaya-箩帽腻苍补-tattva (Absolute Truth) only the presiding deity of the full five main rasas and the seven secondary rasas, He who is the embodiment of all the nectar of rasa and the beloved of 搁腻诲丑腻, He who is the beginning of that which has no beginning, and He who is the cause of all causes: Vrajendra-nandana 艢谤墨 碍峁涐梗峁嘺candra. The example of D膩艣arathi 艢谤墨 搁腻尘补肠补苍诲谤补 and the service of 尝补办峁�m补峁嘺 are not relevant for us. When one is serving one鈥檚 prabhu (master), there is a submissive attitude (诲腻蝉测补-para 惫颈肠腻谤补) that belongs to the path of reverence (补颈艣惫补谤测补), and when one is serving one鈥檚 priya (dear one) or 辫谤别峁ａ弓丑补 (beloved), the attitudes (惫颈肠腻谤补) of sakhya-, 惫腻迟蝉补濒测补-, and madhura-rati become celebrated in the form of service.

The worthy or intimate (惫颈艣谤补尘产丑补) disciple can only employ all the rasas in the case of the 惫颈峁�a测补-vigraha (object of love), but with the 腻艣谤补测补-惫颈驳谤补丑补 (reservoir of love), he can maintain interaction up to 惫腻迟蝉补濒测补-bh膩va. This mood is not trapped by any sort of mundane conception. This is because the root 腻艣谤补测补-惫颈驳谤补丑补, 艢谤墨mat墨 V峁涐梗abh膩nu-nandin墨 搁腻诲丑腻r膩峁嚹�, the narma-蝉补办丑墨蝉, the priya-narma-蝉补办丑墨蝉, the 尘补帽箩补谤墨蝉, and others under Her guidance are all 蝉惫补谤奴辫补-艣akti or, in other words, subservient to 丑濒腻诲颈苍墨-艣补办迟颈. In this context, there is no mundane male or female ego. It has been determined that the prospect of discussing and experiencing transcendental pastimes exists only for those who have conquered the six mundane enemies. Only by the merciful blessings of the bona fide guru does the disciple gain fullness.

It is in reference to the connection between the 腻艣谤颈迟补 (surrendered) and the 腻艣谤补测补-惫颈驳谤补丑补 that the following adjectives are used: patita (fallen), adhama (wretched), 诲辞峁Ｄ� (guilty), and 辫腻辫墨 (sinful) [for the 腻艣谤颈迟补], and [for the 腻艣谤补测补-惫颈驳谤补丑补] 补诲辞峁�a-诲补谤艣墨 (one who does not see the flaws of others), patita-辫腻惫补苍补 (savior of the fallen), narottama (the greatest of men), 苍颈谤诲辞峁�a (faultless), and sarva-辫腻辫补-丑腻谤补 (stealer of all sins). The caretaker forgives all the flaws and mistakes of the child. As the saying goes, they go unpunished for even grave misdeeds. Nevertheless, the statement 鈥�vajr膩d api ka峁環or膩峁噄 m峁沝uni kusum膩d api^[4] 鈥� has also been made in reference to 艣谤墨 guru-辫腻诲补辫补诲尘补, or the caretaker. That is, the tendencies of his heart have been described as being hard like a thunderbolt and soft like a flower. 

To whom is he hard like a thunderbolt, and to whom is he soft like a flower? In response to that, scripture has informed us: 

啶夃�椸�嵿ぐ啷� 鈥權お啶� 啶呧え啷佮�椸�嵿ぐ啶�啷�-啶忇さ啶距く啶� 啶膏�嵿��-啶�啶曕�嵿い啶距え啶距�� 啶ㄠ�冟�曕�囙ざ啶班��,
啶曕�囙ざ啶班��啶� 啶膏�嵿さ啶�啷嬥い啶距え啶距ぎ啷�-啶呧え啷嵿く啷囙し啶距ぎ啷�-啶夃�椸�嵿ぐ-啶掂た啶曕�嵿ぐ啶�啶�

ugro 鈥檖i anugram-ev膩ya峁� sva-bhakt膩n膩峁� n峁沰e艣ar墨,
ke艣ar墨va svapot膩n膩m-anye峁Ｄ乵-ugra-vikrama岣�^[5].

In other words, though N峁泂i峁僪adeva is very fierce, to His devotees, He is the personification of compassion, just as a lioness is fiercely violent with other species, but very loving toward her cubs. Hence, one has to consider the conditions and circumstances pertaining to the fierce and the loving. 鈥�

One does not attain the transcendental spiritual truth by serving one鈥檚 natural, or material, mother, father, etc. This much is true. However,

³⁸¹ 艢谤墨 Caitanya-carit膩m峁泃a (Madhya-濒墨濒腻7.73)

³⁸² From 艢谤墨dhara 厂惫腻尘墨鈥檚 commentary on 艢谤墨mad-叠丑腻驳补惫补迟补尘 (7.9.1)

by serving our caretakers who are devoted to bhajana, it is possible to gain an experience of divine service. In other words, by serving mundane objects or developing attachment to said objects, material attachments increase and the conditioned souls鈥� conditioned state grips them even more. However, by attending to guru and 痴补颈峁ａ箛补惫补蝉, who themselves delight in service, one gains service, bhakti, and the ability to properly perform bhajana. Though many people have duties in that regard, one鈥檚 own obligations, responsibilities, discernment, and one鈥檚 own love and affection have more priority. 

There is no place for any sort of hateful or violent rivalry or 辫补诲尘腻-苍墨迟颈^[6]. 

啶�啶距�椸�囙ぐ啷� 啶�啶� 啶椸�權�嵿�椸�� 啶�啶距く啷� 啶ㄠぞ

Bh膩ger m膩 ga峁単膩 p膩y n膩 

鈥淎 mother鈥檚 remains [ashes] divvied up will not reach the sacred waters of the 骋补峁単腻鈥�

[which roughly translates as 鈥淓veryone鈥檚 business is no one鈥檚 business鈥漖. Giving up this selfish policy of the material world and always deriving inspiration from the standards of one鈥檚 ideals constitutes intelligence. Hence, the priority of service for the 蝉别惫腻-dharm墨 (one whose dharma is service) is a universal truth. They [the 蝉别惫腻-dharm墨s] alone are worthy of beholding 艢谤墨 闯补驳补苍苍腻迟丑补, Baladeva, and 厂耻产丑补诲谤腻鈥檚 cowherding outfit (谤腻办丑腻濒补-惫别艣补) and are acquainted with the subtleties of this tattva.

I do not know whether or not there is any difference between 艢谤墨 笔耻谤耻峁�o迟迟补尘补 惭补峁环补 and 艢谤墨 笔耻谤耻峁�o迟迟补尘补 骋补耻岣嵞珁补 惭补峁环补, but philosophers could perhaps present various types of explanations. We relinquish the mundane concept of morphology and will proceed with the ontological aspect. This is the unbiased view. 鈥� All of you, accept my affectionate blessings. Iti鈥�

Your eternal well-wisher,
艢谤墨 Bhaktived膩nta 痴腻尘补苍补

Footnotes and references:

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[1]:

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

[2]:

艢谤墨mad^- 叠丑腻驳补惫补迟补尘 (11.25.25)

[3]:

艢谤墨 Caitanya^- carit膩m峁泃a (Madhya- l墨l膩22.62)

[4]:

艢谤墨 Caitanya-carit膩m峁泃a (Madhya-濒墨濒腻7.73)

[5]:

From 艢谤墨dhara 厂惫腻尘墨鈥檚 commentary on 艢谤墨mad-叠丑腻驳补惫补迟补尘 (7.9.1)

[6]:

See footnote on page 154.