Two types of knowledge: Par膩 and A辫补谤腻,... [Letter 33]

A True Servant鈥擜 True Master

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

This page relates 鈥楾wo types of knowledge: Para and Apara,...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 33 - Two types of knowledge: Par膩 and A辫补谤腻,...

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Two types of knowledge: 辫补谤腻 and a辫补谤腻 鈥� The difference between sincere inquiry and egotistical debate 鈥� Concern for bodily comforts must not hinder 蝉腻诲丑补苍补-产丑补箩补苍补 鈥� The necessity of taking shelter of a bona fide guru 鈥� The golden opportunity of hearing 丑补谤颈-办补迟丑腻 during 诲丑腻尘补-辫补谤颈办谤补尘腻 鈥� The glories of 罢耻濒补蝉墨-dev墨鈥� Serving 艢谤墨碍峁涐梗峁嘺 satisfies everyone 鈥� The ego of race and family hinders hari-bhajana 鈥� The habits and beliefs of 产丑辞驳补惫腻诲墨蝉 (materialists) 鈥� The power of chanting 艣谤墨苍腻尘补 and 驳腻测补迟谤墨 鈥� The meaning of the word 诲补谤艣补苍补 鈥� The nature of exalted personalities

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 Sundara-驳辞辫腻濒补 D膩s膩dhik膩r墨 P.O. Maheshpur Raj (Santhal Parganas) Bihar 23/7/1976

碍补濒测腻峁嚹珁腻蝉耻^[1] 鈥�

Dear鈥斺€�! I received your inland and enveloped letters dated 1/10/75, 16/10/75, 27/10/75, 8/12/75, and 15/1/76, 27/2/76, 4/3/76, 1/7/76 in a timely fashion. But I am very embarrassed and sorry that I could not respond promptly to these. Nevertheless, as per the proverb 鈥�better late than never, I am trying to rectify all my mistakes, even though I am responding late.

I hope you do not hold on to this unintentional error or lapse of mine and instead try to understand the essence of what is written in this letter.

鈥淚f everyone cannot share the same purpose, real kinship is hindered.鈥�&苍产蝉辫;

This statement of yours is true and prudent. Knowledge is of two types: 辫补谤腻 (superior) and a辫补谤腻 (inferior). That knowledge (惫颈诲测腻) by which one becomes attached to 艢谤墨叠丑补驳补惫腻苍 is 辫补谤腻, and that by which one gains value, respect, and prestige in the world is referred to as a辫补谤腻-惫颈诲测腻. If one equates 艢谤墨叠丑补驳补惫腻苍 with His personnel [the demigods and goddesses], 苍腻尘补-a辫补谤腻dha presents itself, and one can never obtain the real fruit of chanting 艣谤墨苍腻尘补. According to philosophical considerations, this is called anthropomorphism, or thinking an ordinary soul to be God; the opposite of this is called apotheosis, or the mistake of imposing on to God the qualities of a living entity. Only if 艣谤墨 guru and 叠丑补驳补惫腻苍 show their special mercy can the 箩墨惫补蝉 enamoured by 尘腻测腻 be protected from the clutches of this sort of misconception. If, as the in-dwelling Supersoul, 艢谤墨叠丑补驳补惫腻苍 shows special mercy, the conditioned soul鈥檚 philosophical contradictions or misunderstandings of tattva cease.

I was delighted to know that you are studying 艣腻蝉迟谤补 deeply in order to participate in tarka (debate). Dry debate only increases the hardness of the heart.

That is why 鲍辫补苍颈峁诲ic statements give instruction like鈥�

啶むぐ啷嵿啶� 鈥權お啷嵿ぐ啶むた啶粪啶犩ぞ啶ㄠぞ啶む
tark膩鈥檖rati峁ａ弓h膩n膩t^[2]

鈥淒ry debate is inclusive鈥�

And,

啶ㄠ啶粪ぞ啶むぐ啷嵿啷囙え啶い啶苦ぐ啷� 啶嗋お啶ㄠ啶ぞ

nai峁Ｄ� tarkena matir 膩paney膩^[3]

鈥淜nowledge cannot be reached by dry debate.鈥�&苍产蝉辫;

The process of sincere inquiry that is aimed at comprehending tattva-蝉颈诲诲丑腻苍迟补, however, has its benefits and utility. It would be a mistake to think of that as tarka. As man comes to know or learn something, 迟补迟迟惫补-箩颈箩帽腻蝉腻 arises, which is defined as an honest inquiry after truth. If such questioning does not arise, if there is no inquiry, then there remains no chance of becoming acquainted with tattva. Such a tendency [to question] should thus be called a virtue, not a fault. [But] arguments or questions that are presented to test the knowledge and intelligence of 蝉腻诲丑耻, guru, and 痴补颈峁ａ箛补惫补蝉 are considered part of pointless self-centrism and mundane ego as they do not address the welfare of the soul. 厂腻诲丑补办补蝉 and 蝉腻诲丑颈办腻蝉 who want to obtain bhakti will always stay away from these sorts of argumentative tendencies.

Is there any chance of attaining auspiciousness if we stop 丑补谤颈-办补迟丑腻 and 办墨谤迟补苍补 and tend to our body? If this body, which is composed of the enjoying propensity, perishes in the course of performing 办墨谤迟补苍补 of 艢谤墨叠丑补驳补惫腻苍鈥檚 name, then and only then will the 箩墨惫补 find auspiciousness. If we become preoccupied with worrying and thinking about the body to the exclusion of 蝉腻诲丑补苍补-产丑补箩补苍补, then we will become 诲别丑腻谤腻尘墨 (persons content with pleasures of the body). We will go very far away from hari-bhajana. That is why, even though my body was not well that day, I became occupied discussing hari-办补迟丑腻 with 艢颈惫补-苍腻谤腻测补峁嘺叠腻产奴. The sad thing is that despite spending time with 艢颈惫补-苍腻谤腻测补峁嘺, Harihara, and others in 产丑补驳补惫补诲-补苍耻艣墨濒补苍补 (devotional endeavours), they were not able to follow anything about the convergences, differences, and specialities of 艢颈惫补 and N膩r膩ya峁嘺 and Hara and Hari. I noticed the reek of cid-箩补岣峚-samanvaya-惫腻诲补 (belief in the conjunction of matter and spirit) and 箩墨惫补-brahmaika-惫腻诲补 (belief that the soul and God are one) in 艢颈惫补-苍腻谤腻测补峁嘺 [叠腻产奴]. If people do not come under the shelter of sad-guru, they do not gain knowledge in matters of 迟补迟迟惫补-惫颈肠腻谤补 and 蝉颈诲诲丑腻苍迟补. As a result, the flaws of 蝉颈诲诲丑腻苍迟补-virodha (philosophical contradiction) and 谤补蝉腻产丑腻蝉补 (incongruence of mellows) will consume them and they will be propelled down the wrong path. Everyone tries to comprehend the conclusions of the scriptures according to their qualification and they reap the results accordingly. What more can there be said in this regard?

For persons endeavouring to perform bhajana, there is certainly benefit in having 诲补谤艣补苍补 of 艣谤墨诲丑腻尘补 and going on pilgrimage to holy sites. During this time, they have the opportunity to hear profuse amounts of 艣谤墨丑补谤颈-办补迟丑腻. Such a golden opportunity is not available at other times. If guru and 痴补颈峁ａ箛补惫补蝉 show their mercy, even the impossible becomes possible. The dumb become voluble and the lame gain the ability to cross mountains. During the period of 肠腻迟耻谤尘腻蝉测补-惫谤补迟补, and especially during niyama-蝉别惫腻 [碍腻谤迟颈办补], it is crucial, every day, to engage in a regulated manner in the performance of 艣谤补惫补峁嘺, 办墨谤迟补苍补, etc. of 艢谤墨叠丑补驳补惫腻苍鈥檚 name, form, and qualities, and in the narrations of His pastimes. 艢腻蝉迟谤补蝉 have given specific instruction to hear 丑补谤颈-办补迟丑腻 from the mouths of one-pointed 痴补颈峁ａ箛补惫补蝉 whose conduct is pure. Otherwise, one cannot obtain the proper result of 艣谤补惫补峁嘺 and 办墨谤迟补苍补.

罢耻濒补蝉墨 is 艢谤墨叠丑补驳补惫腻苍鈥檚 beloved maidservant. We have the right to utilize her in service to Him. 罢耻濒补蝉墨-谤腻峁嚹� is only satisfied if she is offered at 艢谤墨碍峁涐梗峁嘺鈥檚 lotus feet. Bhaktas can only accept that 罢耻濒补蝉墨 which has been offered to 艢谤墨叠丑补驳补惫腻苍. No unoffered item is fit to be accepted by the bhaktas.

That is why 蝉补办丑腻 Uddhava said to 艢谤墨碍峁涐梗峁嘺:

啶む啶掂く啷嬥お啶啶曕啶�-啶膏啶班啷�-啶椸え啷嵿ぇ-啶掂ぞ啶膏ぞ啶侧啷嵿啶距ぐ-啶氞ぐ啷嵿啶苦い啶距, 啶夃啷嵿啶苦し啷嵿-啶啶溹た啶ㄠ 啶︵ぞ啶膏ぞ啶膏 啶むさ啶ぞ啶ぞ啶� 啶溹く啷囙ぎ啶灌た
tvayopabhukta-srak-gandha-v膩s膩la峁卥膩ra-carcit膩岣�, ucchi峁ａ弓a-bhojino d膩s膩s tava 尘腻测腻峁� jayema hi^[4]

鈥淲e, Your servants, conquer the illusory energy of 尘腻测腻 by wearing Your remnant garlands, perfume, garments, ornaments, and by eating Your remnants.鈥�

It is written in the 叠丑腻驳补惫补迟补 regarding the conduct of Ambar墨峁 惭补丑腻谤腻箩补: 鈥�艣谤墨mat-tul膩sy膩峁� 谤补蝉补苍腻峁� tad-arpite^[5].鈥� He would partake only of 罢耻濒补蝉墨 offered to 艢谤墨碍峁涐梗峁嘺. Though Ayurveda and other 艣腻蝉迟谤补s recommend the decoction of herbal plants as remedies to alleviate various ailments, one-pointed devotees of 叠丑补驳补惫腻苍 have never accepted juice of 迟耻濒补蝉墨, or ossimum sanctum, that is not offered, nor will they ever do so.

艢谤墨罢耻濒补蝉墨 is a worshipful deity manifested as a plant; that is the reason for this special ordinance. The nectar of 叠丑补驳补惫腻苍鈥檚 feet [or water that washed His feet] and that of His devotees gives special results.

It has been stated in 艢谤墨 Caitanya-肠补谤颈迟腻尘峁泃补 [Antya-濒墨濒腻 16.60]:

啶啷嵿い-啶う-啶о啶侧た啶嗋ぐ啶啷嵿い-啶う啶溹げ, 啶啷嵿い-啶啶曕啶�-啶呧さ啶多啶封€斷啶� 啶むた啶� 啶膏ぞ啶оえ啷囙ぐ啷� 啶げ

bhakta-pada-dh奴li 膩ra bhakta-pada jala, bhakta-bhukta-ava艣e峁鈥攅i tina s膩dhaner bala

鈥淭he dust of feet of the devotees, the water that has washed their feet, and the remnants of their food are the three things that give the strength to perform 蝉腻诲丑补苍补.鈥�

One can also attain bhakti by drinking the water that has bathed 艢谤墨罢耻濒补蝉墨.

鈥淚f you perform bhajana of 艢谤墨碍峁涐梗峁嘺, you will satisfy everyone.鈥�&苍产蝉辫;

This is the statement of 蝉腻诲丑耻, 艣腻蝉迟谤补, and guru. It contains philosophical truths.

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｀た啶む 啶啶班啶｀た啶� 啶溹啶む

Tasmin tu峁ａ弓e jagat tu峁ａ弓a峁� pr墨峁噄te pr墨峁噄ta jagat.

This statement has the same meaning [as above].

啶啶侧啶む 啶膏た啶炧啶氞た啶侧 啶溹げ, 啶多ぞ啶栢ぞ-啶げ啷嵿げ啶掂啶� 啶げ, 啶多た啶班 啶掂ぞ啶班た啶ㄠぞ啶灌た啶曕ぞ啶班啶啶�

M奴lete si帽cile jala, 艣膩kh膩-pallavera bala, 艣ire v膩ri n膩hi 办腻谤测补kara^[6]

鈥淲atering the roots strengthens the branches and leaves; watering the top of a plant does not work.鈥�&苍产蝉辫;

This is a matter to be carefully considered. 艢谤墨mad-叠丑腻驳补惫补迟补m鈥�s statement 鈥�yath膩 taror-尘奴濒补-ni峁canena鈥athaiva sarv膩rha峁嘺m-acyutejy膩^[7] 鈥� has corroberated this supreme truth.

In verses like,

啶灌ぐ啶�-啶啷嵿い啶� 啶嗋啷� 啶溹ぞ啶�

hari-bhakti 膩che j膩ra, sarva-deva bandhu t膩ra^[8]

鈥淎ll the gods become a friend to one who has devotion to Hari鈥�,

啶い啷�-啶啶溹え啷囙え啶掂た啶啶оぞ

yat-p奴janena vibudh膩

鈥淗e who is worshipped by all the demigods鈥�,&苍产蝉辫;

And,

啶椸啶掂た啶ㄠ啶︵ぎ啷�-啶嗋う啶�-啶啶班啶粪 啶むぎ啷� 啶呧す啶� 啶啶距ぎ啶�

govindam-膩di-puru峁峁� tam aha峁� bhaj膩mi

鈥淚 worship the original personality, 艢谤墨 Govinda鈥�,&苍产蝉辫;

艢谤墨碍峁涐梗峁嘺 has been propounded as the supremely worshipful object, the all-worshipful tattva.

You cannot get food for the soul from someone who is not acquainted with Truth, which is why the Vedas instruct:

啶� 啶椸啶班啶-啶忇さ啶距き啶苦啶氞啶涏啶む 啶多啶班啶む啶班た啶 啶啶班す啷嵿ぎ-啶ㄠた啶粪啶犩ぎ啷�

sa gurum-ev膩bhigacchet 艣rotriya峁� brahma-ni峁ａ弓ham

鈥淥ne [who wants to advance in knowledge] should approach a guru who is adept in scripture and devoted to God.鈥�

God-willing, you will have a 鈥渓ibrary of your own鈥� and will have the convenience of studying various texts as you please.

Nowadays, many have dressed themselves up as 鈥�峁琱腻办耻谤补鈥� 补惫补迟腻谤补蝉 (incarnations of God), but they are birdcall mimickers, tittering apa蝉颈诲诲丑腻苍迟补 and ku蝉颈诲诲丑腻苍迟补 (wrong or false conclusions) like sparrows. The rules of mundane 惫补谤峁嚹伵况补尘补-诲丑补谤尘补 do not define the spiritual realm. One cannot obtain the well-being of one鈥檚 soul via worldly conduct and behaviour. Where is the possibility of ever beholding the soul if one acts according to the considerations of mundane race and family?

Racism and orthodoxy cannot bring about the living entities鈥� supreme benefit.

鈥溹う啷€啶ㄠ啶班 啶呧ぇ啶苦 啶︵く啶� 啶曕ぐ啷囙え啷� 啶啶掂ぞ啶ㄠ, 啶ぃ啷嵿ぁ啶苦い, 啶曕啶侧啶�, 啶оえ啷€啶班 啶ぁ啷� 啶呧き啶苦ぎ啶距え; 啶溹啶� 啶啷�, 啶膏啶� 啶ぁ, 啶呧き啶曕啶も€�

鈥�D墨nere adhika day膩 karen bhagav膩n, pa峁囜笉ita, kul墨na, dhan墨r ba岣峚i abhim膩na; jei bhaje, sei ba岣峚, abhakta-h墨na ch膩ra, k峁涐梗峁嘺 bhajane n膩hi j膩ti-kul膩di 惫颈肠腻谤补^[9]

鈥淕od has more mercy for the fallen than for scholars, aristocrats, and the rich, who are too arrogant. That person who worships is superior. The non-devotee is destitute and detestable. There is no consideration of race and family in the worship of 碍峁涐梗峁嘺.鈥�&苍产蝉辫;

It is only those who do not have the fortune to hear this who bluster on about considerations of mundane race and family. This is intolerance and a type of deceit. If one cannot discard ego in regard to family and race, one cannot perform hari-bhajana.

That is the reason for the invocation of 艢谤墨man 惭补丑腻辫谤补产丑耻鈥檚 verse鈥�

啶ㄠぞ啶灌 啶掂た啶啶班 啶� 啶� 啶ㄠぐ啶い啶苦 鈥� 啶椸啶-啶ぐ啷嵿い啷佮 啶う-啶曕ぎ啶侧く啷嬥 啶︵ぞ啶�-啶︵ぞ啶膏ぞ啶ㄠ啶︵ぞ啶膏

n膩ha峁� vipro na ca narapati岣� 鈥� gop墨-bhartu岣� pada-kamalayo岣� d膩sa-d膩s膩nud膩sa岣�^[10] 鈥�.&苍产蝉辫;

啶溹啶掂啶� 啶膏啶掂ぐ啷傕お啶灌く啶曕啶粪啶｀啶� 啶ㄠた啶む啶� 啶︵ぞ啶�

J墨vera svar奴pa haya k峁涐梗峁噀ra nitya d膩sa^[11]

鈥淭he constitutional identity of the living entity is as 碍峁涐梗峁嘺鈥檚 eternal servant.鈥�&苍产蝉辫;

This is the inauguration of the [soul鈥檚] true identity. Sad-guru infuses and sows this bona fide conception into the hearts of his disciples and followers.

That is called 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�

D墨k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^[12]

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

This is the outcome of the provision of 诲墨办峁Ｄ�. Trivial problems, worldly affairs like marriage鈥搉othing can declare jihad in opposition to transcendental injunctions, nor do they have the right.

The people of the world are 产丑辞驳补惫腻诲墨蝉 (materialists), those who tread the course of impulse (辫谤补惫峁泃迟颈). Any thought of the path of restraint (苍颈惫峁泃迟颈) or renunciation does not even enter their minds. Their belief is that only if you can become obsessed with what you eat and wear and where you live, do you fulfil your duties as one of the world鈥檚 extroverted population. They cannot think about the path of spiritual life, which is why they have earned the title 鈥�animal-killing hunters鈥�. Indulgent persons are busy putting 叠丑补驳补惫腻苍 and His bhaktas to work. The fruit of accepting 诲墨办峁Ｄ� is not the temporary health of the material body and hundreds of resultant material desires. Those who strive for such fruits are more or less offenders. Putting guru and 痴补颈峁ａ箛补惫补蝉 to work for the fulfilment of one鈥檚 own pleasure and self-interests is considered 苍腻尘补-a辫补谤腻dha, 惫补颈峁ａ箛补惫补-a辫补谤腻dha, and 蝉别惫腻-a辫补谤腻dha. The heart of the living entity who is bound by 尘腻测腻 is naturally prone to enjoyment. Those who want to fuel that are profoundly foolish and the most wretched of mankind; they are characterized by evil deeds, their knowledge is swindled away by illusion, and they are endowed with a demoniac nature. This type of bad association is certainly to be discarded.

I am delighted to know that your own rental home is more favourable for your 蝉腻诲丑补苍补-产丑补箩补苍补 than your elder sister鈥檚 house. It is a matter of joy that you are finding the opportunity to chant one lakh of 苍腻尘补 every day with firm conviction. Although you are a new student, if you have enthusiasm and patience, you will find auspiciousness. 艢谤墨叠丑补驳补惫腻苍 is full of auspiciousness. That is why He has tactfully sent you to your own rented space for the convenience of your 艣谤墨苍腻尘补-bhajana. 鈥淭he Lord accomplished five or seven tasks with one act鈥�eka 办腻谤测补 karen prabhu 办腻谤测补辫腻帽肠补-蝉腻迟补.鈥�^[13] If we contemplate every event in the world with a calm mind, we can realize 艢谤墨叠丑补驳补惫腻苍鈥檚 causeless mercy. Whether it is partial mercy, full mercy, or causeless mercy, because it is transcendental, it is full. Even half of His causeless mercy will have to be considered full, because the inseparable portion of the whole is also whole.

艢谤墨man 惭补丑腻辫谤补产丑耻 said:

啶嗋え啷嵿く啷囙ぐ啶灌啶︵く鈥斷ぎ啶�, 啶啶� 啶え鈥斷さ啷冟え啷嵿う啶距さ啶�, 啶え啷� 啶掂え啷� 啶忇 啶曕ぐ啶� 啶溹ぞ啶ㄠた; 啶むぞ啶灌 啶む啶ぞ啶� 啶う-啶︵啶掂く, 啶曕ぐ啶距す啷� 啶溹う啶� 啶夃う啶�, 啶むが啷� 啶む啶ぞ啶班 啶啶班啶� 啶曕啶ぞ啶ぞ啶ㄠた

膩nyera h峁沝aya鈥攎ana, mora mana鈥攙峁沶d膩vana, mane vane eka kari j膩ni; t膩he tom膩ra pada-dvaya, kar膩ho jadi udaya, tabe tom膩r p奴r峁嘺 k峁沺膩 m膩ni^[14]

鈥淥ther people鈥檚 hearts and minds are the same, but My mind is 痴峁沶诲腻惫补苍补. I know My mind and the forest are one, and if Your two feet would appear there, I would consider that Your full mercy.鈥�

艢谤墨碍峁涐梗峁嘺鈥檚 name and 碍峁涐梗峁嘺鈥檚 mantra-驳腻测补迟谤墨 are both whole and complete. Still,

啶曕啶粪啶�-啶え啷嵿い啷嵿ぐ啶灌啶む 啶灌が啷� 啶膏啶膏ぞ啶�-啶啶氞え, 啶曕啶粪啶�-啶ㄠぞ啶� 啶灌啶む 啶ぞ啶 啶曕啶粪啶｀啶� 啶氞ぐ啶�

k峁涐梗峁嘺-mantra haite habe sa峁僺膩ra-mocana, k峁涐梗峁嘺-苍腻尘补 haite p膩be k峁涐梗峁噀ra cara峁嘺^[15]

鈥淏y 碍峁涐梗峁嘺鈥檚 mantra, you will be freed from material existence, and by 碍峁涐梗峁嘺鈥檚 name, you will attain 碍峁涐梗峁嘺鈥檚 feet.鈥�&苍产蝉辫;

This is tattva and 蝉颈诲诲丑腻苍迟补. 碍峁涐梗峁嘺-mantra and k峁涐梗峁嘺-苍腻尘补 are complementary. Nevertheless, 艣谤墨苍腻尘补 is more merciful. By mantra, one is freed from the functions of the mind. By chanting 驳腻测补迟谤墨, the chanter gains deliverance and by 诲墨办峁Ｄ�, divine knowledge arises. In other words, as 艢谤墨 Gaurasundara conveyed to the world, one attains 鈥渇ull mercy鈥� 鈥揳 glimpse of 艢谤墨叠丑补驳补惫腻苍鈥檚 pastimes in the 痴峁沶诲腻惫补苍补 of the mind. Those who gain this qualification are truly the most fortunate of the fortunate.

I was happy to know that there was a question about 诲补谤艣补苍补 when you gave an interview. 顿补谤艣补苍补 means knowledge. That from which one gains knowledge of tattva-vastu is the 诲补谤艣补苍补-艣腻蝉迟谤补. That by which one discovers indications of the real vastu is real 诲补谤艣补苍补. This 诲补谤艣补苍补 is of two types: primary and secondary. The word 诲补谤艣补苍补 also refers to 惫颈肠腻谤补 (thought, consideration). There is a difference of heaven and hell between atheistic 诲补谤艣补苍补 and theistic 诲补谤艣补苍补. Ja岣峚-惫腻诲补 (materialism) is atheistic 诲补谤艣补苍补, and 辫补谤补尘腻谤迟丑补-tattva (the truth of the supreme objective) is known as theistic 诲补谤艣补苍补. With their concerns for the survival and development of the world, the atheists have gone mad straining their intelligence, while the theists have immersed their minds in concerns for the welfare of the transcendent soul and have thus determined the existence of a supreme consciousness, as well as their duty towards Him. Later you will find an opportunity to have all these discussions. 艢谤墨叠丑补驳补惫腻苍 Himself has protected you from a motor accident. He protects us in all situations. Keep this faith.

There is nothing bothersome about someone who is seeking the welfare of the soul submitting questions or extensive inquiries to guru and 痴补颈峁ａ箛补惫补蝉 for a long eight-year period. 厂腻诲丑耻蝉 are committed to helping others. They sacrifice their lives for the benefit of the living entities and they feel the pain of others. To sever the doubts of others and dispel ignorance is their special duty and lifelong vow. Therefore, despite being tormented by arrow-like questions of those with tender faith, they resolve all questions in a calm and steady manner, thinking only of the welfare of the living entities鈥� souls. By taking shelter of the worshipful feet of such exalted personalities, all of the 箩墨惫补鈥檚 inauspiciousness is dispelled. This is a fact. Because they are merciful, they bestow qualification even upon one who is unqualified. This is why they are 尘补丑腻-尘补丑腻-vad膩nya (greatly, greatly magnanimous).

My affectionate blessing is that you may chant 艣谤墨苍腻尘补 without obstacle, study the scriptures and become established in [spiritual] life. If there is a desire to serve 艢谤墨 Hari, guru, and 痴补颈峁ａ箛补惫补蝉, then it will happen; it will become a reality someday. Convey my well-wishes and respectful greetings to your mother and father. What more can I say? Iti鈥�

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