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Appreciating 艣谤墨 guru and 痴补颈峁ａ箛补惫补蝉 鈥� Proving oneself through 蝉腻诲丑补苍补-产丑补箩补苍补 鈥� Developing humility and freedom from envy 鈥� The transcendent existence of the 痴补颈峁ａ箛补惫补蝉 鈥� The power of steady practice 鈥� Without tolerance, there is no auspiciousness 鈥� The importance of 测耻办迟补-惫补颈谤腻驳测补

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r墨 Am奴lya-ratana 骋补峁嘺 P.O. Jaramundy (S膩ot膩la 笔补谤补驳补峁嚹�) Bihar 28/8/1974

厂苍别丑腻蝉辫补诲腻蝉耻鈥�

M膩 Um膩! 鈥� The debt owed to 艣谤墨 guru and the 痴补颈峁ａ箛补惫补蝉 for their unlimited compassion and supramundane affection can never be repaid. If a person performs hari-bhajana, he gains an appreciation for that debt and his life becomes blessed. The living entity can prove his eligibility only if he performs bhagavad-bhajana. Only if the living entity can love the supreme object of love, 艢r墨 叠丑补驳补惫腻苍, does his life meet with success. If one gains an inclination to perform 蝉腻诲丑补苍补-产丑补箩补苍补, one develops confidence in 补尘腻苍墨-尘腻苍补诲补-dharma (the dharma of relinquishing pride and honouring others). When one considers oneself unworthy and degraded, the condition of humility appears. The qualification for a particle of the mercy of guru and 痴补颈峁ａ箛补惫补蝉 comes only by this. It is natural for everyone who thirsts for bhakti to gain more and more eagerness and enthusiasm upon seeing the service of others or their pining for bhakti-dharma. In the dharma of service, there is patience (dhairya) and excitation (耻诲诲墨辫补苍腻), but there is no place for envy and violence. As envy is useless on the path of bhakti, it has been wholly rejected. 厂腻诲丑补办补蝉 and 蝉腻诲丑颈办腻蝉 who are inclined to perform bhajana only become blessed if they attain the delight of service. 鈥�

痴补颈峁ａ箛补惫补蝉 reside only in the transcendental 痴峁沶诲腻惫补苍补. No matter where they are, even if they are seemingly situated within the material world, wherever they are is the highest attainable abode of 艢r墨 Vraja-诲丑腻尘补. 

Therefore, 艢r墨la Narottama 峁琱腻办耻谤补 Mah膩艣aya has sung:

啶溹ぅ啶距く 啶掂�堗し啷嵿ぃ啶�-啶椸ぃ, 啶膏�囙��-啶膏�嵿ぅ啶距�� 啶掂�冟え啷嵿う啶距さ啶�, 啶膏�囙��-啶膏�嵿ぅ啶距え啷� 啶嗋え啶ㄠ�嵿�� 啶呧ざ啷囙し

jath膩ya vai峁ａ箛ava-ga峁嘺, sei-sth膩na v峁沶d膩vana, sei-sth膩ne 膩nanda a艣e峁�a

鈥淲herever the 痴补颈峁ａ箛补惫补蝉 are, that place is 痴峁沶诲腻惫补苍补, and in that place is unlimited joy.鈥� 

厂腻诲丑耻蝉, who see all as equal, remain overwhelmed by transcendental emotion and see and accept any circumstance and any environment as favourable for their bhajana. Such a state of being is attained only by extraordinary good fortune. It is then that one is delivered from mundane reclusiveness and duplicity.

What you have conveyed of your sorrows brings to mind a worldly proverb: 鈥�The operation was successful, but the patient died.鈥� By chanting 艣谤墨 苍腻尘补 as prescribed, performing worship of the deity, studying scripture, and hearing 丑补谤颈-办补迟丑腻 from the mouths of 蝉腻诲丑耻蝉, all the living entity鈥檚 anarthas are dispelled. But because that has not happened in your case, you think that you 鈥渓ack sincerity鈥�. 础产丑测腻蝉补-yoga (the yoga of practice) is not mastered in a short time; it is something that takes time. For that reason, one must be steady and unperturbed and possess Himalaya-like fortitude. Dependence on 艢r墨 叠丑补驳补惫腻苍鈥檚 mercy has been described as the special characteristic in the domain of surrender. Only by 补产丑测腻蝉补-测辞驳补 does steadiness of heart and soul come in chanting 驳腻测补迟谤墨 at the junctions of the day and performing one鈥檚 japa. One then has realization of the meanings of the 驳腻测补迟谤墨-mantras. A person who can understand his own faults and shortcomings endeavours to rectify them within a very short time. Auspiciousness occurs only when one closely studies the words emanating from the holy mouths of guru and 痴补颈峁ａ箛补惫补蝉.

This is what has been delineated in the 蝉奴迟谤补 of 痴别诲腻苍迟补 摆4.1.1闭鈥�

啶嗋さ啷冟い啷嵿い啶苦ぐ啷�-啶呧じ啶曕�冟い啷� 啶夃お啶︵�囙ざ啶距い啷�

膩v峁泃tir-asak峁泃 upade艣膩t. 

This has also been echoed in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 [10.33.39], the natural commentary on 痴别诲腻苍迟补-蝉奴迟谤补, in the verse: 

啶多�嵿ぐ啶︵�嵿ぇ啶距え啷嵿さ啶苦い啷嬧�權え啷佮ざ啷冟ぃ啷佮く啶距う啷� 啶呧ぅ 啶掂ぐ啷嵿ぃ啶�啷囙う啷� 啶�啶�

艣raddh膩nvito鈥檔u艣峁涐箛uy膩d atha var峁嘺yed ya岣� 鈥� h峁沝-rogam 膩艣v apahinoty acire峁嘺 dh墨ra岣�

鈥淥ne who faithfully hears and later describes such pastimes 鈥� has the heart disease of lust quickly dispelled and becomes peaceful.鈥� 

One who stays in the shelter and under the guidance of 艣谤墨 guru and 痴补颈峁ａ箛补惫补蝉 has no fear; one who thinks he knows everything ends up becoming an atheist. We must always pray to the residents of 艣谤墨 诲丑腻尘补 for mercy. Their dedication to service is exemplary. Only by the power of their mercy does one attain realization of the transcendental 诲丑腻尘补 and of Dh膩me艣vara, the Lord of that 诲丑腻尘补. 鈥�

For living entities who are attached to material pleasures, detachment is an exceedingly difficult matter. Those foolish individuals who are engrossed in identifying the body as the self require instruction and saintly association. Even 叠谤补丑尘腻 and the demigods, when confronted with adversity, seek the shelter of 艢r墨 叠丑补驳补惫腻苍, the one true friend of all souls. Only in this human form is the living entity capable of searching for bhagavat-tattva (the truth of God), via direct and indirect inquiries. For this reason, the scriptures describe the human form as the foundation of bhajana.

Compelled by desires, the living being accepts the guidance of the demigods, who fulfil desires, and therefore he has to suffer the threefold miseries. It is from there that malice, envy and the like arise. In the absence of 艢r墨 Caitanya鈥檚 teachings, the intolerant living entity wants to find peace by adopting the tendencies of enjoyers and renunciates. If we do not have tolerance, our auspiciousness will never arise. Wanting auspiciousness for himself and others is characteristic of a 蝉腻诲丑耻. Selfishness makes the living entity intolerant. Everything created by 叠丑补驳补惫腻苍 is an ingredient for 艢r墨 叠丑补驳补惫腻苍鈥檚 service. If we do not develop this understanding, we have no possibility of attaining auspiciousness. The living entities who indulge in mundane enjoyment end up deprived and destroyed because they think the world is for them to enjoy. Without becoming tolerant like a tree, hari-bhajana is not possible. That is why 艢r墨man 惭补丑腻辫谤补产丑耻 taught the t峁涐箛膩d api sun墨cena verse.

By accepting those commodities that are essential for maintaining one鈥檚 life, one鈥檚 mind does not become disturbed. 

啶�啶ム��-啶�啷嬥�椸�嵿�� 啶�啷嬥��, 啶ㄠぞ啶灌た 啶むぅ啶� 啶班�嬥��, 啶呧え啶距じ啶曕�嵿�� 啶膏�囙��, 啶曕た 啶嗋ぐ 啶曕す啶�啷�

Yath膩-yogya bhoga, n膩hi tath膩 roga, an膩sakta sei, ki 膩ra kahabo^[1]  

鈥淲here only those sense objects necessary to maintain the body are accepted, there is no disease [or pitfall]. What else can be said about such detachment?鈥� 

This is yukta-惫补颈谤腻驳测补, as approved by exalted personalities. Devoid of bhakti and compelled by arrogance, mankind wishes to dominate all that exists. That can never be the superior path. The restless individual, becoming subjugated by the five sense-objects, nurtures hope for peace and happiness, but that is precisely what topples him into ultimate suffering. Having attained freedom from the urges of body and mind, it is best to strive for self-realization. If one indulges in the comforts of the mundane body and home, one cannot accept sense objects in a detached manner and engage in the service of 叠丑补驳补惫腻苍. 

That is why we find the instruction: 

啶�啶ム��-啶�啷嬥�椸�嵿�� 啶掂た啶粪く 啶�啷佮�炧�嵿�� 啶呧え啶距じ啶曕�嵿�� 啶灌�堗く啶�

yath膩-yogya vi峁�aya bhu帽ja an膩sakta haiy膩^[2]  

鈥淎ccept without attachment whatever sense objects are necessary for your maintenance.鈥�

Iti鈥�

Wishing your eternal welfare,
艢r墨 Bhaktived膩nta 痴腻尘补苍补

Footnotes and references:

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[1]:

顿耻峁ａ弓补 Mana Tumi Kisera 痴补颈峁ａ箛补惫补 (11) by 艢r墨la Bhaktisiddh膩nta 厂补谤补蝉惫补迟墨 骋辞蝉惫腻尘墨 笔谤补产丑耻辫腻诲补

[2]:

艢r墨 Caitanya-carit膩m峁泃a (Madhya-濒墨濒腻16.238)