Different types of 诲墨办峁Ｄ�,... [Letter 10]

A True Servant鈥擜 True Master

by Swami Bhaktivedanta Madhava Maharaja | 2021 | 174,865 words

This page relates 鈥楧ifferent types of diksha,...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 10 - Different types of 诲墨办峁Ｄ�,...

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What is 诲墨办峁Ｄ�? 鈥� Different types of 诲墨办峁Ｄ� 鈥� The purpose of 蝉补峁卥补濒辫补 鈥� Deliberations on demigod worship 鈥� 痴补颈峁ａ箛补惫补s are the real, pure 艣腻办迟补蝉 鈥� The importance of performing arcana with the aid of 办墨谤迟补苍补 鈥� An uninitiated person鈥檚 arcana is like playing with dolls 鈥� The importance of chanting on beads 鈥� Prema-bhakti and vaidhi-bhakti

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 Dev膩nanda Gau岣嵞珁a 惭补峁环补 P.O. 狈补惫补诲惫墨辫补, Nadia (WB) 4/2/1972

S膩dara sambh膩峁峁嘺 p奴rvikeyam鈥擬膩! Your mind was disturbed after we left鈥斺€�pura. This is due to the natural pull of your affection. I have no love, infatuation, or possessiveness, so what chance is there of my mind being disturbed. Nonetheless, the way you have written your letter, what doubt is there that even a very stone-like heart will be overcome with affection? The fact that you have developed a via media [medium of communication] in your heart is likely only possible by the inspiration of the Supersoul. 鈥�莫艣惫补谤补岣� sarva-bh奴t膩n膩峁� h峁沝-诲别艣补 鈥�rjuna ti峁ａ弓hati^[1] 鈥揙 Arjuna, I, the Supreme Lord, dwell in the hearts of all living entities.鈥� This is the verified word of scripture. Even if you had not prayed to 艢谤墨叠丑补驳补惫腻苍, you would have received a timely response to your letter. But you had to endure great mental anguish because there was a delay in my receiving the letter. Even if you are not on my mind, you will make yourself forever memorable to me. I have entrusted you with this responsibility.

The relationship between guru and disciple, the connection between the served and the servant, is eternal. The 痴补颈峁ａ箛补惫补 尘补丑腻箩补苍补蝉 have sung:

啶ㄠた啶むぞ啶�-啶氞ぐ啶� 啶膏い啷嵿く, 啶むぞ啶灌ぞ啶� 啶膏啶掂 啶ㄠた啶む啶�, 啶оぐ啷� 啶ㄠた啶むぞ啶囙ぐ啷� 啶氞ぐ啶� 啶︵啶栢ぞ啶ㄠた

nit膩i-cara峁嘺 satya, t膩h膩ra sevaka nitya, dharo nit膩ir cara峁嘺 dukh膩ni^[2]

鈥淣it膩i鈥檚 feet are truth, his servant is eternal, hold fast to Nit膩i鈥檚 two feet.鈥�

Guru and disciple are connected through the medium of 诲墨办峁Ｄ�. The verse 鈥�诲颈惫测补峁� 箩帽腻苍补峁� yato dady膩t kury膩t p膩pasya sa峁僰峁yam; tasm膩d d墨k峁ti s膩 prokt膩 de艣ikais-tattva-办辞惫颈诲补颈岣�^[3]鈥� explains the word 诲墨办峁Ｄ�.

The process by which divine knowledge is obtained and sin is fully destroyed is referred to by scholars who are seers of tattva by the word 诲墨办峁Ｄ�.

啶︵啶曕啶粪ぞ-啶曕ぞ啶侧 啶啷嵿い啶曕ぐ啷� 啶嗋い啷嵿ぎ-啶膏ぎ啶班啶ぃ, 啶膏啶�-啶曕ぞ啶侧 啶曕啶粪啶� 啶むぞ啶班 啶曕ぐ啷� 啶嗋い啷嵿ぎ-啶膏ぎ; 啶膏啶� 啶︵啶� 啶曕ぐ啷� 啶むぞ啶� 啶氞た啶︵ぞ啶ㄠえ啷嵿う-啶く, 啶呧お啷嵿ぐ啶距啷冟い啶︵啶灌 啶曕啶粪啶｀啶班 啶氞ぐ啶� 啶啶�

诲墨办峁Ｄ�-k膩le bhakta kare 膩tma-samarpa峁嘺, sei-k膩le k峁涐梗峁嘺 t膩re kare 膩tma-sama; sei deha kare t膩ra cid膩nanda-maya, apr膩k峁泃a dehe k峁涐梗峁噀r cara峁嘺 bhajaya

鈥淎t the time of initiation, the devotee surrenders his soul and 碍峁涐梗峁嘺 then makes him like Himself; He makes the devotee鈥檚 body transcendental, and with that spiritual body, the devotee worships 碍峁涐梗峁嘺鈥檚 feet.鈥�&苍产蝉辫;

If you study 艢谤墨 Caitanya-肠补谤颈迟腻尘峁泃补, you will come to know in depth the explanation of this.

Without 诲墨办峁Ｄ� one cannot obtain the qualification to perform 辫奴箩腻谤肠补苍补, ritual worship, of the 艣谤墨 vigraha. 顿墨办峁Ｄ� is of two types: 惫补颈诲颈办墨 (of the Vedas) and 惫别诲腻苍耻驳腻 (following the Vedas). In the age of Kali, as there are no candidates for 惫补颈诲颈办墨-诲墨办峁Ｄ�; it is only 惫别诲腻苍耻驳腻-诲墨办峁Ｄ� that has been instituted. Ved膩nug膩-诲墨办峁Ｄ� is also of two types: 辫补耻谤腻峁噄办墨 and 辫腻帽肠补谤腻迟谤颈办墨. Paur膩峁噄k墨-诲墨办峁Ｄ� involves accepting an unqualified person as qualified, whereas in 辫腻帽肠补谤腻迟谤颈办墨-诲墨办峁Ｄ�, an entry qualification is bestowed upon a person in consideration of their faith in 蝉腻诲丑补苍补-产丑补箩补苍补, with the hope that they will attain the necessary qualification in the future. Just as through various alchemical processes bell metal turns to gold, by the ceremony of 诲墨办峁Ｄ� any human being can attain the status of a vipra or dvija (产谤腻丑尘补峁嘺). No matter what family a man is born into, once he receives 诲墨办峁Ｄ� in 惫颈峁ａ箛耻-尘补苍迟谤补, he attains the status of a 产谤腻丑尘补峁嘺. 骋墨迟腻, 叠丑腻驳补惫补迟补, 惭补丑腻产丑腻谤补迟补, the 鲍辫补苍颈峁诲蝉, and various commentators have accepted and proven this.

I will answer, in sequence, all the questions you had. I will, as time permits, attempt to provide suitable answers. You have prepared a notebook. I am delighted to know that you will write down and keep all the answers. It is a very good practice to keep a note of unknown spiritual instructions and the various considerations, arguments, and evidence of 艣腻蝉迟谤补 regarding tattva-蝉颈诲诲丑腻苍迟补. This is the bearer and vehicle of future upliftment. I am giving brief answers to all your many questions:

(1) The purpose of the 蝉补峁卥补濒辫补 (vow, intention) made during 辫奴箩腻 is bhagavad-bhakti. Any 蝉补峁卥补濒辫补 or invocation that is devoid of the desire to please 叠丑补驳补惫腻苍 is meaningless. The word 蝉补峁卥补濒辫补 also means vow. Whatever the undertaking, how will one attain any result if one does not have the firmness and conviction or the patience and steadiness to believe 鈥淚 will be successful鈥�? You can say that 蝉补峁卥补濒辫补 also means will force. All undertakings of action that are bereft of service to the Supreme Lord are fruitless. And all undertakings that are linked with bhakti are true success. Every vastu (entity or object) has two aspects: sat (real) and asat (false), or su and ku. 艢谤墨叠丑补驳补惫腻苍 is 蝉补肠肠颈诲腻苍补苍诲补-maya vastu, that reality which is comprised of truth, knowledge, and bliss; and 尘腻测腻, or 补惫颈诲测腻, is asat (untrue), acit (unconscious), and 苍颈谤腻苍补苍诲补 (non-blissful).

The development or progress that occurs in exclusion of tattva-vastu is the world of 尘腻测腻, the kingdom of the darkness of ignorance. It is in reference to this negative idea, or the Godless conception, that the 蝉腻迟惫补迟补-蝉尘峁泃颈 texts have, in one place, in the 蝉补峁卥补濒辫补峁� ca tath膩 d膩nam verse, forbidden 蝉补峁卥补濒辫补. 鈥淭o offer arghya with one-pointed focus in the worship of the deity鈥� and sat [virtuous] 蝉补峁卥补濒辫补 are synonymous. Would giving 艢谤墨叠丑补驳补惫腻苍 an order be part of sat-蝉补峁卥补濒辫补? 鈥�膧m膩ra h峁泃-kamale b膩me hele, d膩峁卍iye b膩j膩o b膩峁吪沘r墨鈥搃n the lotus of my heart, lean to the left, stand and play the flute.鈥� Is this not covert 产丑辞驳补惫腻诲补 (doctrine of sense gratification)? 艢谤墨叠丑补驳补惫腻苍 is neither my gardener nor my tenant that I can order around. Hence, for the servant, this sort of karma-办腻峁囜笉墨测补 (reward-seeking) invocation only increases the quantity of his offences.

(1a) Those who love engaging in bhakti to M膩碍腻濒墨 are worshipping the various presiding demigods or giving preference to them. Their faith is not being offered in the right place. Hence, in this case, it is not a matter of faith or no faith. 艢谤墨叠丑补驳补惫腻苍 is the abode of divine love and the Lord and King of kings. His service is the only thing to be desired by the living entities, and this is 苍颈谤驳耻峁嚹�-艣谤补诲诲丑腻 (faith that is beyond the three modes of material nature). In the 骋墨迟腻 [17.4], faith, charity, diet, and other things are divided by 蝉腻迟迟惫颈办补, 谤腻箩补蝉颈办补, and 迟腻尘补蝉颈办补 differences: 鈥�yajante s膩ttvik膩 dev膩n 测补办峁-rak峁Ｄ佱箖si r膩jas膩岣�, preta-产丑奴迟补-ga峁嚹伵� c膩nye yajante t膩mas膩岣� 箩补苍腻岣� 鈥搕hose in the mode of goodness worship the demigods; those in the mode of passion worship demons and nature spirits; those in the mode of ignorance worship spirits, ghosts, ghouls, and whatnot.鈥� This statement determines the candidates of different levels of faith. Hence, to think that one will have to regard everyone鈥檚 whimsical faith as topmost is not an impartial viewpoint. It is this that is made perfectly clear in the verse ye鈥檖y anya-devat膩-bhakt膩岣�; 鈥�te鈥檖i m膩m eva kaunteya, yajanty avidhi-p奴rvikam鈥搕hey too worship Me alone, but in an unsanctioned manner.鈥�^[4] Those who are abandoning the prescribed process of attaining liberation and are displaying their faith in other gods and goddesses or taking shelter of them, despite knowing that 痴颈峁ａ箛耻 alone is the giver of liberation, have a flawed conception.

It is not written in any scripture that one should disobey or disrespect any demigod or goddess, but the supreme worshipful object is only one:

啶忇啶 啶忇さ啶� 啶︵啶掂た啶む啶ぎ啷�

ekam ev膩 dvit墨yam^[5]

鈥淥ne without a second.鈥�

啶忇啶 啶忇さ啶膏啷嵿啶苦う啶距え啶ㄠ啶�-啶班じ啶距う啶�-啶班啶 啶むい啷嵿い啷嵿さ啶
ekam eva 蝉补肠肠颈诲腻苍补苍诲补-ras膩di-r奴pa峁� tattvam^[6]

鈥淸He is] the one truth, the form of knowledge, eternity, bliss, and all rasa.鈥�&苍产蝉辫;

Remember the verse:

啶灌ぐ啶苦ぐ啷� 啶忇さ啶膏う啶距ぐ啶距ぇ啷嵿く啶� 啶膏ぐ啷嵿さ-啶︵啶掂啶多啶掂ぐ啷囙ざ啷嵿さ啶班, 啶囙い啶班 啶啶班す啷嵿ぎ-啶班啶︵啶班ぞ啶︵啶ぞ啶ㄠぞ啶掂啷嵿啷囙く啷� 啶曕う啶距啶ㄠ

harir eva sad膩r膩dhya岣� sarva-deve艣vare艣vara岣�, itare brahma-rudr膩dy膩 n膩vaj帽eyo kad膩can^[7]

鈥�Hari alone is forever worshipful, the Lord of all lords of the gods. On the other hand, one should never disregard 叠谤补丑尘腻, 搁耻诲谤腻, and others.鈥�&苍产蝉辫;

When someone does not have a certain capability, it does not matter how much you entreat them with heart and soul. Without a capacity like that of the master, how can the employees have the authority to grant benedictions or fulfil cherished desires? What you said to answer your friend鈥檚 question was correct.

啶むじ啷嵿ぎ啶苦え啷� 啶む啶粪啶熰 啶溹啶む 啶む啶粪啶熰 啶啶班啶｀啶む 啶啶班啶｀啶む 啶溹啶む

tasmin tu峁ａ弓e jagat tu峁ａ弓a峁� pr墨峁嚹玹e pr墨峁嚹玹a峁� jagat.

鈥淚f 碍峁涐梗峁嘺 is satisfied, the whole world is satisfied. Pleasing Him pleases the world.鈥�

鈥�Yat p奴janena vibudh膩岣� pitaro鈥檙cit膩艣 ca, tu峁ａ弓膩 bhavanti 峁涐梗i-产丑奴迟补-saloka-辫腻濒腻, sarve grah膩s-迟补谤补峁噄-soma-办奴箩腻诲颈-尘耻办丑测腻岣�.鈥� 鈥淕辞惫颈苍诲补尘-腻诲颈-辫耻谤耻峁峁� tam aha峁� bhaj膩mi.鈥� You should study these verses in this context.

(1b) When I was lecturing in your house, I said that 痴补颈峁ａ箛补惫补s are the real 艣腻办迟补蝉. A person initiated with a 惫颈峁ａ箛耻-mantra is a 痴补颈峁ａ箛补惫补, and one who has initiation with a 艣补办迟颈-mantra is a 艣腻办迟补. This is the general rule. In order to follow the rules, you have to accept the exceptions also. 鈥�Exception proves the rule.鈥� When it comes to merits and demerits or anvaya (concordance) and vyatireka (discordance), only examination of these two aspects side by side can reveal excellence and all-around beauty. The foundation of the tattva-vastu depends on accepting the positive and the negative, both states of its being. When we speak of 艣补办迟颈, we are referring to 补苍迟补谤补峁単补, 产补丑颈谤补峁単腻, and 迟补峁璦蝉迟丑腻 鈥搕hese three main 艣补办迟颈s. 础苍迟补谤补峁単补 is 蝉惫补谤奴辫补-艣补办迟颈, 产补丑颈谤补峁単腻 is 尘腻测腻-艣补办迟颈, and 迟补峁璦蝉迟丑腻 is 箩墨惫补-艣腻办迟颈. Only those who accept 搁腻诲丑腻, She who bewilders the mind of 艢谤墨碍峁涐梗峁嘺, and are following the guidance of that hl膩din墨-艣补办迟颈, the embodiment of 尘补丑腻产丑腻惫补, are truly under the shelter of the 蝉惫补谤奴辫补-艣补办迟颈 and are therefore the true 艣腻办迟补蝉. Those who do not know that 顿耻谤驳腻-诲别惫墨, who is worshipped in this material realm and is the presiding goddess of this 顿别惫墨-诲丑腻尘补, is 尘腻测腻-艣补办迟颈 and offer her their faith as the 尘奴濒腻-辫谤补办峁泃颈, or root force of nature, are biddha-艣腻办迟补蝉, or 艣腻办迟补蝉 only in name. One person is subservient to the empress and the other is fit to be punished by her maidservant. The hankerings for wealth, resources, and worldly pleasure and affluence are the causes of bondage. The people of the world worship M膩y膩-诲别惫墨 by the names 顿耻谤驳腻 and 碍腻濒墨. Cit-艣补办迟颈 is 碍峁涐梗峁嘺鈥檚 蝉惫补谤奴辫补-艣补办迟颈. M膩y膩 is Her shadow. The 箩墨惫补 who is averse to 碍峁涐梗峁嘺 lusts for worldly sense objects from this material M膩y膩 and thereby becomes cheated. Hence, there is no difference between the vi艣uddha-艣腻办迟补 (immaculately pure worshipper of energy) and the 痴补颈峁ａ箛补惫补. Those who do not take shelter of cit-艣补办迟颈 and have faith only in 尘腻测腻-艣补办迟颈, are not 痴补颈峁ａ箛补惫补s, though they are 艣腻办迟补蝉. In other words, they are simply blinded by infatuation with the objects of the senses.

(2) After receiving 诲墨办峁Ｄ�, the initiated person is qualified to perform arcana (worship) of 艢腻濒补驳谤腻尘补 and other forms of the deity. For the 办补苍颈峁ａ弓丑补-补诲丑颈办腻谤墨 (neophyte), arcana is prescribed, and the 尘补丑腻-产丑腻驳补惫补迟补蝉 perform 产丑腻惫补-蝉别惫腻 (internal service by moods of the heart). Through arcana and by the influence of good association, a person of delicate faith gradually attains an elevated life. In the age of Kali, no matter which limb of bhakti one performs, one must perform bhakti characterized by 办墨谤迟补苍补. That is to say, one must perform 辫奴箩腻 and arcana in tandem with 办墨谤迟补苍补 of the 尘补丑腻-尘补苍迟谤补.

In regard to the duties of a person who has received 诲墨办峁Ｄ�, scripture states:

啶嗋う啷� 啶椸啶班-啶う啶距ざ啷嵿ぐ啶じ啷� 啶むじ啷嵿ぎ啶距い啷� 啶曕啶粪啶�-啶︵啶曕啶粪ぞ啶︵た-啶多た啶曕啶粪ぃ啶, 啶掂た啶多啶班ぎ啷嵿き啷囙え啶椸啶班啶� 啶膏啶掂ぞ啶膏ぞ啶о-啶掂ぐ啷嵿い啷嵿ぎ啶距え啷佮さ啶班啶むえ啶

膩dau guru-pad膩艣rayas tasm膩t k峁涐梗峁嘺-诲墨办峁Ｄ乨i-艣ik峁峁嘺m, vi艣rambhena guro岣� sev膩蝉腻诲丑耻-vartm膩nuvartanam^[8]

鈥淔irst, after taking shelter of a bona fide guru and taking initiation in 办峁涐梗峁嘺-尘补苍迟谤补, the disciple must obtain instruction in all that is expected of him, render sincere service to 艣谤墨 gurudeva, and proceed on life鈥檚 path, on the path of bhajana-蝉腻诲丑补苍补, according to the words of 蝉腻诲丑耻, guru, and 艣腻蝉迟谤补.鈥�&苍产蝉辫;

Serving the 补谤肠腻-惫颈驳谤补丑补 (deity form) via sixteen types of offerings and with 尘补谤测腻诲腻, or great reverence, is called arcana. This arcana is one particular limb of 苍补惫补诲丑腻-产丑补办迟颈. Though there are many ceremonial aspects of arcana, mantra is predominant. Arcana without mantra is fruitless, and 艣谤墨苍腻尘补 is the main subject of mantra. 艢谤墨苍腻尘补-办墨谤迟补苍补 alone is advised for the performance of all types of undertakings of service. Hence, 艣谤墨苍腻尘补 is the topmost and the supreme perfection. Mandates are given for the initiated individual to observe proper 痴补颈峁ａ箛补惫补 etiquette and render special service on Hari-v膩sara [贰办腻诲补艣墨] and other holy days.

(3) 艢谤墨叠丑补驳补惫腻苍 cannot rightfully accept the 辫奴箩腻 and arcana of an uninitiated person. It can be compared to an unmarried girl not having the qualification to serve her future husband before their wedding. The non-痴补颈峁ａ箛补惫补 does not have 诲墨办峁Ｄ�, and a person who has 诲墨办峁Ｄ� from a guru who is not a 痴补颈峁ａ箛补惫补 does not have the qualification to worship 痴颈峁ａ箛耻. Persons initiated by a bona fide guru according to 辫腻帽肠补谤腻迟谤颈办补 guidelines are qualified to perform arcana of 艢谤墨艢腻濒补驳谤腻尘补-艣墨濒腻, regardless of whether they are a male or female, born of any of the four castes, born of intercaste, or even an outcaste pedigree. According to the 艣腻蝉迟谤补s, a person who is initiated with a 惫颈峁ａ箛耻-尘补苍迟谤补 attains the spiritual status of a 产谤腻丑尘补峁嘺. Each and every person who has 诲墨办峁Ｄ� is surely required to engage in 辫奴箩腻, etc. of the 艣谤墨补谤肠腻-vigraha with faith.

For persons who are agitated, 辫奴箩腻谤肠补苍补 and chanting 驳腻测补迟谤墨, etc. prove particularly fruitful in reigning in the mind. 笔奴箩腻谤肠补苍补 performed prior to accepting 诲墨办峁Ｄ� is mere play, like little boys and girls playing with dolls, having the dolls get married or dressing them up, having them cook, etc. Still, this sort of practice does establish them in the real thing, so its utility has been somewhat accepted. In the preliminary stages, they are immersed just in that imaginary play, and even though they do not meet with the intended people, they do find a certain mental peace. An uninitiated person鈥檚 faith and 辫奴箩腻 remains at this level.

(4) Chanting japa on beads is also a type of 补产丑测腻蝉补-yoga (the yoga of practice) and is therefore important. It is not proper to give up chanting on beads because other thoughts occur when one sits to chant. How can one whose mind has not given up restlessness chant 艣谤墨苍腻尘补 in their mind at all times? How can one whose heart is full of thoughts of sense objects obtain the inspiration to chant 叠丑补驳补惫腻苍鈥檚 name? 艢腻蝉迟谤补 does not advise that one should first make the mind very steady and then chant 艢谤墨叠丑补驳补惫腻苍鈥檚 name.

What has been said in 艣腻蝉迟谤补 is that if one performs japa of 艣谤墨苍腻尘补 on one鈥檚 beads or sits on an 腻蝉补苍补, or seat, and performs japa or chants 艣谤墨苍腻尘补 in any sort of condition, then the mind will become calm and steady.

苍腻尘腻辫补谤腻诲丑补-yukt膩n膩峁� n膩m膩ni eva haranti agham^[9]

鈥淥nly the holy name can remove the stain of offences to the holy name.鈥�

This is the immaculate conception and proper policy. 艢谤墨苍腻尘补 alone destroys all sins, faults, and blunders. 艢谤墨苍腻尘补 alone is the 蝉腻诲丑补苍补, or practice, and the 蝉腻诲丑测补, or goal.

Those who object to chanting on beads (尘腻濒腻-japa) are misguided and opportunistic.

啶ぞ啶侧ぞ-啶溹お啷� 啶多ぞ啶侧ぞ, 啶曕ぐ啷� 啶溹お啷� 啶ぞ啶�, 啶溹 啶え啷� 啶え啷� 啶溹お啷�, 啶夃じ啷嵿啷� 啶げ啶苦す啶距ぐ啷€ 啶溹ぞ啶�

尘腻濒腻-jape 艣腻濒腻, karo jape bh膩i, je man man jape, usko balih膩r墨 j膩i

鈥淵ou are chanting on your beads, 艣腻濒腻? You are chanting on your fingers, brother? But to whoever chants in his mind I say bravo!鈥�

They believe in this sort of proverb. In other words, they are not in any way reliable. Islam and Christianity also have the practice of chanting on beads. It is absent only from the nihilist and pantheist traditions. Worshippers of the five Hindu deities (辫补帽肠辞辫腻蝉补办补蝉) and those who believe in many gods are also counted in this category of opportunists.

(5) By practicing the process of 惫补颈诲丑墨-产丑补办迟颈, one attains prema-bhakti, which is beyond rules and regulations. If one does not observe vidhi, where is the possibility of attaining prema-bhakti? Rule, rite, and ritualism are referred to as vidhi, and free spontaneous attachment to Godhead is called 谤腻驳补. There remain differences between the categories of 办补苍颈峁ａ弓丑补-, madhyama-, and 耻迟迟补尘补-补诲丑颈办腻谤墨蝉, which one will surely have to accept. Prema-bhakti does not follow 惫补颈诲丑墨-产丑补办迟颈; it is not subservient to it, but 蝉腻诲丑腻办补蝉 and 蝉腻诲丑颈办腻蝉 must cross through and surpass this stage. One does not complement the other. But in the preliminary stage, one must proceed according to the rules. Vidhi has no place in prema-bhakti or the 谤腻驳腻苍耻驳补-谤腻驳腻迟尘颈办补 path. There, the soul鈥檚 inherent, natural attraction takes shape and manifests. This state of being is the 箩墨惫补鈥檚 ultimate aspiration. The way the 驳辞辫墨蝉 of Vraja worshipped 碍峁涐梗峁嘺 is the pure form of service.

(6) Writing 鈥淗are 碍峁涐梗峁嘺鈥� in your notebook is also a form of 补苍耻艣墨濒补苍补 (cultivation). It has been instructed that one engage each and every sense in the service of 叠丑补驳补惫腻苍. In 艢谤墨mad-叠丑腻驳补惫补迟补m [9.4.18鈥�20], the example of Ambar墨峁 惭补丑腻谤腻箩补鈥檚 life has proven that. The 鈥�sa vai 尘补苍补岣� 办峁涐梗峁嘺-辫补诲腻谤补惫颈苍诲补测辞岣�鈥� verse explains how to serve 贬峁涐梗墨办别艣补艢谤墨碍峁涐梗峁嘺 with all of one鈥檚 senses. Writing is also a part of 补产丑测腻蝉补-yoga. Everyone must proceed according to the traditions of their own 蝉补尘辫谤补诲腻测补. Writing articles, studying scripture, chanting 艣谤墨苍腻尘补, and hearing 丑补谤颈-办补迟丑腻 鈥搕hese are among the limbs of bhakti. I will instruct you as to how you may proceed along the proper path. 艢谤墨叠丑补驳补惫腻苍 will surely fulfil your innermost desires. Whether or not you need to take the permission of your mother and father in this regard is something only you know.

Try to come to 狈补惫补诲惫墨辫补 and bring your mother with you. You will have the opportunity to take profuse amounts of 辫谤补蝉腻诲补. 骋补耻谤墨 [笔腻谤惫补迟墨] becomes 痴颈尘补濒腻-诲别惫墨 in 艢谤墨 K峁tra and distributes 艢谤墨闯补驳补苍苍腻迟丑补鈥檚 辫谤补蝉腻诲补. Why would you not obtain that qualification too? Go to 狈补惫补诲惫墨辫补 with everyone you can bring prior to Dola (Gaura 笔奴谤峁噄尘腻). Today this is as far as I will go. Please accept my affectionate blessings. Iti鈥�