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Only guru and 痴补颈峁ａ箛补惫补蝉 can gauge our progress in 蝉腻诲丑补苍补-产丑补箩补苍补 鈥� Guru and 痴补颈峁ａ箛补惫补蝉 are always guiding their surrendered followers, both perceptibly and imperceptibly 鈥� To gain the transcendental love of guru and 痴补颈峁ａ箛补惫补蝉, we must develop the necessary spiritual qualities 鈥� No one should object to education, especially if it is engaged in spiritual well-being 鈥� Let yourself become a magnet drawn to guru and 痴补颈峁ａ箛补惫补蝉 鈥� The core focus of 蝉腻诲丑补苍补-产丑补箩补苍补 is to appreciate within our hearts the presence and causeless compassion of 艣谤墨 guru, 痴补颈峁ａ箛补惫补蝉, and 叠丑补驳补惫腻苍 鈥� A suggested routine for 蝉腻诲丑补苍补-产丑补箩补苍补 鈥� How to balance the expression of emotion with refined, concise language

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, P.O.鈥擲iliguri Darjeeling (North Bengal) 20/8/1994

厂苍别丑腻蝉辫补诲腻蝉耻鈥�

The reason for the delay in my replying to your letter is that you very distinctly invested your confidence in someone and showed them the affectionate letters I wrote you. I have a rather keen objection to this. When it comes to affectionate dealings, it is often proper to maintain special confidentiality. It occurs to me that you have strayed somewhat from the integrity of the vow you took to keep your mantras secret. For this, I do not see you as being at fault, nor will I ever, because you are in every respect eligible for my most heartfelt affection.

When you have come to know me as your ultimate guardian, then I must maintain my responsibility for you in every respect. In this regard, it is best if there is no cause for misunderstanding between you and me.

I am pleased to know that you had a powerful discussion with鈥斺��Prabhu at 艢谤墨 狈墨濒腻肠补濒补 骋补耻岣嵞珁补 惭补峁环补 regarding your spiritual life and future. It is by the grace and blessings of guru and 痴补颈峁ａ箛补惫补蝉 that a human being surely becomes fulfilled in life. Only guru and 痴补颈峁ａ箛补惫补蝉 are able to take account of who has been able to progress in their 蝉腻诲丑补苍补-产丑补箩补苍补 and to what degree. If you write a letter, my time is definitely not wasted in reading it. When we do not have the advantage of meeting and discussing things face-to-face, then correspondence by letter is the only medium of exchanging our mutual views. That is why the bhakti texts and scriptures and the 惫腻峁嚹� of the 尘补丑腻箩补苍补蝉 are our only resort in the absence of sat-蝉补峁単补.

Though 搁别惫腻, or 搁别惫补迟墨, is 笔腻谤惫补迟墨, or 厂补谤补蝉惫补迟墨, she is identified as 狈补谤尘补诲腻, a river flowing and purifying the southern regions of the country. Though she leaps and bounds along, her movement does have a particular manner to it. You have become accustomed to moving forward with a composed and steady mind. Therefore, you will progress on the path of 蝉腻诲丑补苍补-bhajana at a very tranquil, languid pace. This is what I have come to believe after much thought. When man moves forward in any work, he first has to consider what comes first and what comes last. Only then can he reap the proper fruit of that task. The fact that you have gone along in a very composed and steady manner indicates that your namesake, 搁别惫腻, or 搁别惫补迟墨, has not been fulfilled. This is 艢谤墨 叠丑补驳补惫腻苍鈥檚 special test for you. You can be somewhat worry-free knowing that you have in one way, in this case, passed this test.

I am always situated well physically and in terms of bhajana. Surely the gracious blessings of my worshipful deity are responsible in this regard, both tangibly and intangibly. In this material existence, the question of 办耻艣补濒补 (wellness) and a办耻艣补濒补 (illness) centres on the self. If the 箩墨惫腻迟尘腻 forgets his 蝉惫补谤奴辫补, then he can do nothing to demonstrate 办耻艣补濒补t膩 (expertise) in performing 蝉腻诲丑补苍补-产丑补箩补苍补 of 笔补谤补尘腻迟尘补 and 艢谤墨 叠丑补驳补惫腻苍. Still, in the social, materialistic realm, there remains a question of wellness or how one is doing. Therefore, what we really want to talk about is how our bhajana is doing rather than how well our body or mind is faring. Man will not endure forever in this material existence, but others鈥� memories of his habits and example keep him alive. Likewise, if you can gently and tenderly safeguard a beautiful legacy, you will surely succeed in passing the test that is this battle of life. Even if the result of one鈥檚 test in this world is average, try to see whether or not you can progress more in learning spiritual insight. If you take a positive, favourable approach and dedicate yourself wholeheartedly to the service and worship of 艣谤墨 vigraha, then you attain that truth which is raso vai sa岣�. 艢谤墨 叠丑补驳补惫腻苍 is controlled only by the bhakti of loving, tender-hearted devotees. Only those who have chosen 艢谤墨 叠丑补驳补惫腻苍 as their sole protector and maintainer and who never see fault in 艢谤墨 叠丑补驳补惫腻苍 and 叠丑补驳补惫腻苍鈥檚 devotees are capable of attaining 产丑腻惫补-bhakti and prema-bhakti by following the process of 蝉腻诲丑补苍补-bhakti. At all times, guru and 痴补颈峁ａ箛补惫补蝉 are right in front of those whom they have taken as their own, perceptibly and imperceptibly aiding them in their bhajana. Know this to be the realest truth. The conditioned soul has no actual experience or realization. This is true. Regardless, we see that everyone is particularly eager to find proximity to the supremely worshipful truth. Even if you do not have the advantage of obtaining love and blessings in person, if conveyed through the medium of writing, do they not translate into reality?

You have engaged in many prescribed and prohibited activities without my permission. 

The result of conducting good activities (sat-karma) is permanent, but the mundane endeavours of a living entity following the dictates of mind and body are surely due for censure. 

啶�啷嬥�椸�嵿く啶� 啶�啷嬥�椸�嵿く啷囙�� 啶�啷佮�溹�嵿く啶む��

Yogya峁� yogyena yujyate^[1]

鈥淥bjects can only combine with other objects that are compatible or worthy of them.鈥� 

There is a significant meaning to this statement that ought to be keenly examined. 

啶掂�堗し啷嵿ぃ啶� 啶︵�囙�栢た啶�啶�, 啶�啶∴た啶�啷� 啶氞ぐ啶｀��,
啶灌�冟う啶�啷囙ぐ 啶�啶ㄠ�嵿ぇ啷� 啶溹ぞ啶ㄠた

痴补颈峁ａ箛补惫补 dekhiy膩, pa岣峣bo cara峁噀,
h峁沝ayera bandhu j膩ni^[2]

鈥淯pon seeing a 痴补颈峁ａ箛补惫补, I will fall at his feet, knowing him to be my bosom friend.鈥� 

This statement is applicable to guru and 痴补颈峁ａ箛补惫补蝉 of the highest calibre. As guides on the path of 蝉腻诲丑补苍补-产丑补箩补苍补, 艣谤墨 guru, 痴补颈峁ａ箛补惫补蝉, and 叠丑补驳补惫腻苍 are our guardians, nurturers, and maintainers. We have no great and valiant ability to advance on the path of spiritual life.

Any remarkable feat is that of our 腻艣谤补测补- and 惫颈峁�a测补-vigrahas 鈥搊ur worshipful deities. 

啶曕�囙さ啶� 啶堗ざ啷嵿さ啶� 啶忇�� 啶掂た啶多�嵿さ啶�啶むた 啶溹た啶ㄠた,
啶膏�曕�� 啶膏ぎ啶�啷囙ぐ啷� 啶�啶ㄠ�嵿ぇ啷� 啶膏�曕げ啷囙ぐ啷� 啶むた啶ㄠた

Kevala 墨艣vara ei vi艣vapati jini,
sakala samayer bandhu sakaler tini^[3]

鈥淥nly He who is the Lord, the master of this universe, is everyone鈥檚 friend for all time.鈥� 

This is something we really have to realize. When 艣谤墨 guru, 痴补颈峁ａ箛补惫补蝉, and 叠丑补驳补惫腻苍 are our everything, can we put them aside to think of anyone else as our own?

The 办补苍颈峁ａ弓丑补 devotee cannot instruct 办补苍颈峁ａ弓丑补 devotees. They only have the capacity to talk and discuss matters with each other. The 尘补诲丑测补尘补-补诲丑颈办腻谤墨 痴补颈峁ａ箛补惫补 is in all respects competent to grant teachings and instructions in regard to our 蝉腻诲丑补苍补-产丑补箩补苍补. The 耻迟迟补尘补-补诲丑颈办腻谤墨 is wholly immersed in transcendental bhajana of the Divine Couple and caught up in the ecstasies of his own experience. Therefore, when it comes to [receiving] instructions, we have to choose 痴补颈峁ａ箛补惫补蝉 who are more advanced than us, and by conversing with them, our spiritual life will be elevated and blessed. If we want to gain the transcendental love of guru and 痴补颈峁ａ箛补惫补蝉, we will surely have to attain the specific spiritual good qualities that are necessary. If love reaches the state of unearthly transcendence, then where is the possibility of being cheated of anything? If just one time we can be blessed by the genuine love of guru and 痴补颈峁ａ箛补惫补蝉, who are entirely devoid of envy, then there is no chance of being cheated. If a person has not obtained the divine love of 蝉腻诲丑耻, guru, and 痴补颈峁ａ箛补惫补蝉 in his life, then for that, he surely needs to welcome the greatest renunciation in life. The compassion and love that guru and 痴补颈峁ａ箛补惫补蝉 have for the 蝉腻诲丑补办补 or 蝉腻诲丑颈办腻 who craves spiritual welfare far exceeds their mercy for the general populace.

Keep on going on your own, progressing on the path of 蝉腻诲丑补苍补 with patience and determination. Know that your guardians will surely guide and engage you on that path, always and forever and in all respects, and that is what they are doing now. Awareness of one鈥檚 responsibility is something that can never be discarded. I have not received any letter you wrote on 29/12/93 through any sort of courier. If I had, it would be with the other letters.

You have conveyed that at present your main dilemma is in regard to your education. It is not right for anyone to have any sort of objection to education, especially if that education is being engaged in spiritual well-being. I never want to say, 鈥淵ou have no need for more education.鈥� If you have a desire to learn more so that you can study 艣腻蝉迟谤补 and other sacred texts, then why would I hinder you? Rather, I want what will make your future bright: devoted study of the sacred texts of 痴补颈峁ａ箛补惫补 philosophy. You have entrusted me with the responsibility of understanding what is good or bad for your future, but you too need to take responsibility yourself in regard to discerning good and bad. 

Regardless, it is true that this human life is momentary. 

啶溹え啷嵿ぎ啶苦げ啷� 啶�啶班た啶む�� 啶灌が啷�, 啶呧ぎ啶� 啶膏�� 啶曕�嬥ぅ啶� 啶班が啷�

Janmile marite habe, amara se koth膩 rabe^[4]

鈥淭he fact that if you are born you must die is what remains immortal.鈥� 

This is a cautionary word to the individual inclined to perform bhajana of Hari. I am not writing things like this to you so that you can shirk any sort of responsibility you have. I only write this because I want your future to be happy and peaceful. If you make any sort of mistake or error on the path of 蝉腻诲丑补苍补-产丑补箩补苍补, I will definitely catch it. You also must not be dissatisfied with me in this regard and misunderstand me. 鈥�

When we arrive at your house, you all become very busy looking after me and the sevakas. When you have guests at your house and you are endeavouring to serve them and look after them, your opportunity to hear 丑补谤颈-办补迟丑腻 diminishes greatly. If, in the midst of that鈥搃n dealing with such household affairs and making sure your service is topnotch鈥搚ou get upset about something, you will withdraw even more and naturally become deprived of hari-办补迟丑腻. Therefore, rather than cheating yourself of guru and 痴补颈峁ａ箛补惫补蝉鈥� mercy, let yourself become drawn by their magnetic attraction, whereby you will constantly experience the appeal of hearing and reciting 丑补谤颈-办补迟丑腻 and surely reap unparalleled bliss, peace, and well-being. 艢谤墨 叠丑补驳补惫腻苍 is the big magnet and the whole realm of living entities is always attracted to Him. This is the natural relationship and connection between 叠丑补驳补惫腻苍 and the devotees. By the natural, effortless melodies played on His 尘耻谤补濒墨, by His threefold-bending form, and by His gentle smile and laughter, the all-attractive 艢谤墨 碍峁涐梗峁嘺肠补苍诲谤补 is perpetually attracting infinite millions of souls in all the universes who are inclined toward bhajana. This is a special example of His causeless compassion.

I never deprive you of my affectionate letters and never will. Even when I am sick, I have tried to respond. To think that at the moment I am disinclined to write you because I have detected some sort of flaw or mistake in you is, I think, far-fetched. You should never鈥損ast, future, or present鈥揻eel that you are helpless or alone. 艢谤墨 guru, 痴补颈峁ａ箛补惫补蝉, and 叠丑补驳补惫腻苍, who are our only real kin, preside in very close proximity to us. The very core focus of 蝉腻诲丑补苍补-产丑补箩补苍补 is to appreciate within our hearts their presence and causeless compassion. 

If we cannot feel that guru and 痴补颈峁ａ箛补惫补蝉 are our own, then where is the actual realization in our 蝉腻诲丑补苍补-产丑补箩补苍补? 

啶多�嵿ぐ啷� 啶椸�佮ぐ啷�-啶曕�冟お啶距�� 啶�啷囙�權�嵿�椸�囙�涏�� 啶膏�嵿さ啶�啶�, 啶�啷佮�澿�囙�涏た 啶忇�栢�嬥え 啶む�佮ぎ啶�-啶� 啶嗋お啶�; 啶むさ 啶ㄠた啶�-啶溹え 啶�啶班��-啶�啶距え啷嵿ぇ啶�, 啶膏�傕じ啶距�� 啶曕ぞ啶班ぞ啶椸ぞ啶班��

艢谤墨 guru-k峁沺膩ya bhe峁単eche svapana, bujhechi ekhona tumi-i 膩pana; tava nija-jana parama-b膩ndhava, sa峁僺膩ra k膩r膩g膩re^[5]

鈥淏y the mercy of 艣谤墨 guru, the dream has broken, and I have understood now that only You are my own. Your intimate associate is my supreme friend in the jail of material existence.鈥�

This is the only matter we should be pondering at all times. You wrote in your letter, 鈥淢y invaluable time will be wasted.鈥� Why has this worry gripped you? Why would you let what is mine to worry about get to your head and give you needless suffering? If sending and receiving letters keeps you happy, then keep doing just that and relieve yourself and your guru and 痴补颈峁ａ箛补惫补蝉 [of anxiety]. Then, in any and every direction, whatever you are finding difficult will become easy.

I had said you have a keen need for an uncompromising spiritual guardian or caretaker in your maiden life, but I cannot decide right this instant who that guardian should be. Still, I regard your 痴补颈峁ａ箛补惫补 mother and father themselves, who are devoted to the ideals of moral conduct, as your guardians. If someone cannot maintain proper neutrality, then showing another the path forward becomes a very difficult affair. In this world, everyone, including one鈥檚 mother, father, brothers, friends, and relatives, are more or less seeking their own self-interest and are opportunists. Each and every second they show us some love and attachment, it is always, somehow or other, in exchange for our aid, sympathy, and cooperation. Guru, 痴补颈峁ａ箛补惫补蝉, and 叠丑补驳补惫腻苍, however, never resort to this manner of gross selfishness and opportunism in any of their teachings or instructions. At all times, it is exclusively the welfare of the soul that is the chief focus of their teachings and instructions. I have full faith that if, and only if, you put all of your hopes and confidence in guru, 痴补颈峁ａ箛补惫补蝉, and 叠丑补驳补惫腻苍 and accept them as your real guides, will you find peace of mind.

I will do bhajana of Hari myself and get others to do the same. This is our real policy. If, after your daily duties of chanting a fixed number of rounds, worshipping and serving the deity, and studying 艢谤墨 Caitanya-肠补谤颈迟腻尘峁泃补, 骋墨迟腻-叠丑腻驳补惫补迟补, and other such texts a little bit each day鈥搚ou have extra time, then you can teach others. If they come to your house to study, that would be the best arrangement for you.

Though I do not know your daily 蝉腻诲丑补苍补-产丑补箩补苍补 routine, I am writing that you can get up early, at around 4 o鈥檆lock in the morning, bathe, and if possible, after bathing, complete your morning 腻丑苍颈办补 and then do 尘补峁単补濒补-腻谤腻迟颈办补 of the deities. Later, after finishing your duties in the deity room, as time permits, you can chant some 丑补谤颈苍腻尘补 鈥揳t least 25,000 [names]. If you have time before bathing, you can complete some [丑补谤颈苍腻尘补] then too. If you can finish your deity worship early on in the morning, you will have a lot of free time, so you can appease your hunger before it鈥檚 too late, and then use this time to study a bit from some granthas. In the afternoon, after 产丑辞驳腻谤补迟颈-办墨谤迟补苍补 and 腻谤补迟颈 and putting the deities to sleep, you can rest a little. You could study a sacred text for a little while at this time as well. If that chance does not present itself, then after waking the deities and offering a cooling snack, you can study granthas without any worry. Then again, after sandhya-腻谤腻迟颈 and after offering the deities their evening meal and putting them to sleep, you can rest. Those who are in the habit of getting out of bed as the sun is rising or during 产谤腻丑尘补-muhurta have plenty of time to chant 艣谤墨 苍腻尘补, worship the deities, and study devotional scriptures. Utilizing one鈥檚 time properly in this manner is the special routine of the 蝉腻诲丑补办补 or 蝉腻诲丑颈办腻. If one who longs to perform hari-bhajana can follow this, all good fortune lies in store. I have written a rough outline. You can plan your services and time as is suitable for you.

You wrote that you do not know how to be concise in language or how to moderate your speech, but that is precisely the trick of speech and the speciality of eloquence. Writing whatever comes to one鈥檚 mind makes proper expression of language, intent, figures of speech, and so on impossible. Without emotion, there is no language, and without refinement of language, it is not possible to reveal emotion. Managing to balance the expression of emotion and language is what you want. The outward expression of emotion is precisely what language is, and if it is refined, it reveals greater impact. As such, giving up 驳耻谤耻-肠补峁囜笉腻濒墨-诲辞峁�a [the habit of mixing slang with more elegant language] and using immaculate language is characteristic of an intelligent person. I have firm faith that if you steadily study and contemplate all these matters, you will certainly be able to attain in this very life the treasure that 蝉腻诲丑补苍补 yields.

艢谤补诲诲丑腻蝉辫补诲腻蝉耻 is a 艣补办迟颈- [female] specific form of address, but 艣谤补诲诲丑腻蝉辫补诲别峁�u is the correct word to address a male. 艢谤补诲诲丑腻蝉辫补诲腻蝉耻 would not be spelled 峁�u, but su. But 艣谤补诲诲丑腻蝉辫补诲别峁�u is definitely spelled with 峁�u. 鈥�His Holliness鈥� is spelled wrong鈥搕here is just one 鈥渓鈥� in that.

You have to use sweet speech with superiors and caretakers and also some restraint. In this material world, no one can love everyone the same way, nor can they satisfy them the same way. 鈥�One cannot please everybody.鈥� That is the proof. Know you have 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]:

厂迟补惫腻尘峁泃补-濒补丑补谤颈^, Surata^- 办补迟丑腻m峁泃am (43) by 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

[2]:

碍补濒测腻峁嘺-kalpataru^, Kabe 膧ha Gaur膩峁単a Boliy膩 (5) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补

[3]:

From a poem entitled Susamay by Krsnacandra Majumadar

[4]:

From a poem by Michael Madhusudan Datta

[5]:

Ohe Premera 峁琱腻办耻谤补 骋辞谤腻 (6)