Letter 44 - The feeling that Guru and Bhagavān are always with us,...

The feeling that guru and Bhagavān are always with us and will protect us from all dangers and difficulties • The unimaginable pain of separation from Bhagavān and His devotees • The introspection of the surrendered devotee • The power of Vedic astrology and the corruption of modern astrologers • Patience bears sweet fruit • Determination on the path of sādhana • Performing kīrtana of hari-kathā

श्री श्री गुरु-गौराङ्गौ जयतः

śrī śrī guru-gaurāṅgau jayataḥ

Śrī Rādhe-Śyāma Basāka Ukilpara, P.O. Rayganj (West Dinajpur) 25/11/1977

Kalyāṇīyāsu—

Dear——! I duly received your letter dated 15/10/77. Before that, I received the letters dated 23/2/77, 11/3/77, 19/3/77, 15/4/77, 5/5/77, 7/5/77, 31/5/77, 20/6/77, and 16/7/77. Despite the delay, I am acknowledging the letters and begging your forgiveness. I cannot help but convey thanks to you for your boundless patience and virtue of tolerance. Even when I cannot respond to your letters, your enthusiasm to write does not subside. For this, I praise you with a hundred mouths. I am providing brief responses to all your letters.

However insignificant the effort to collect donations through the maṭhas and mission may be, there is no doubt that it goes to serve Śrī Hari, guru, and Vaiṣṇavas. Having the opportunity to see the holy places in the company of sādhus does not just develop the body (build it up), but also refines the tendencies of the mind and soul. To not be able to take shelter of the Brahma Mādhva Gauḍīya Maṭha is truly a matter of sadness and regret. When one sees devotees who are like-minded (svajātīyāśaya) and affectionate (snigdha), the heart overflows with bliss and the mind finds peace. It is natural for every disciple to be delighted to hear the maṭha and mission’s renown and the praises of guru and Vaiṣṇavas. “It is impossible to survive without guru and Vaiṣṇavas and their causeless mercy.” This is the expression of a healthy mind that has discovered what the health of the soul is. In life, everyone has to face tough tests and muster the efforts to surpass them. There is no real peace in this material world. As we dwell in the midst of it, the feeling that guru and Bhagavān are always with us will protect us from all dangers and difficulties.

It is imperative that our thoughts are strictly for Śrī Bhagavān, day and night. He is the form of knowledge, eternity, and bliss. His is a transcendental body. He does not suffer the results of material karma; He is a being beyond worldly birth and death. This same view is mentioned in the śāstras in relation to His one-pointed devotees. The living entity’s endless welfare depends on being able to offer his mind and soul to that Bhagavān and His devotees and on being regarded as one of their own. A condition more acutely painful than not being able to see them, than being away from them, than not receiving their mercy, is truly beyond imagination. 

One can die a hundred times for Śrī Bhagavān, but not being able to see Him and His devotees is intolerable.

यावत् जनम मोर, अपराधे हैनु भोर, निष्कपटे ना भजिनु तोमा; तथापि जे तुमि गति, ना छाडिहो प्राणपति, मोर सम नाहिक अधमा; जदि है अपराधी, तथापिह तुमि गति, सत्य सत्य जेनो सतीर् पति; तुमि तो’ परम देवा, नाहि मोरे उपेक्षिबा, शुनो शुनो प्राणेर ईश्वर; जदि करि अपराधा, तथापिह तुमि नाथ, सेवा दिया करो अनुचर

Yāvat janama mora, aparādhe hainu bhora, niṣkapaṭe nā bhajinu tomā; tathāpi je tumi gati, nā chāḍiho prāṇapati, mora sama nāhika adhamā; jadi hai aparādhī, tathāpiha tumi gati, satya satya jeno satīr pati; tumi to’ parama devā, nāhi more upekṣibā, śuno śuno prāṇera īśvara; jadi kari aparādhā, tathāpiha tumi nātha, sevā diyā karo anucara^[1]

“In all of my births, I became immersed in offences. I have not worshipped You sincerely. Nevertheless, You are my refuge. Do not abandon me, Lord of my life. There is none so wretched as I. Even if I am an offender, You are my refuge, truly, as true as a chaste wife’s husband. You are the Supreme Lord. Do not neglect me. Listen, hear me, Lord of my life. Even if I make offences, You are my master. Give me service and make me Your servant.”

This is the humility and prayer of a devotee.

मोर वपु-चित्त-मन, सकल इन्द्रिय-गण, कृष्ण-बिना सकल विफल; नाहि कृष्ण-प्रेम-धन, दरिद्र मोर जीवन, देहेन्द्रिय, बृथा मोर सब

Mora vapu-citta-mana, sakala indriya-gaṇa, kṛṣṇa-binā sakala viphala; nāhi kṛṣṇa-prema-dhana, daridra mora jīvana, dehendriya, bṛthā mora saba^[2]

“My body, soul, mind, and all my senses are totally fruitless without Kṛṣṇa. I do not have the treasure of love for Kṛṣṇa. My life is destitute. My body and senses are all worthless.” 

This is the introspection of the surrendered devotee.

Jyotir-vidyā (astrology) is scriptural and follows the guidance of the Vedas. Jyotiṣa-śāstra is part of the six limbs of the Vedas. By it, knowledge of that which is beyond the senses is obtained. Man can, by means of these scriptural insights, come to know the karma of previous lives and the impending results of that karma in this present birth. Modern fortune-tellers or astrologers, however, put aside concern for man’s well-being and utilize astrology as a profitable form of knowledge. This is a very regrettable state of affairs. If they learned to use their knowledge to consider the highest spiritual welfare of the general public, then everyone would gain auspiciousness. They judge good and bad based only on the effects of the nine planets. Śāstra has prescribed many types of remedies for these effects. The advancement of the sādhakas and sādhikās in particular is capable of overcoming all obstacles and adversities. These effects are not particularly active upon them.

Our life is built amid many obstacles and adversities. A worry-free life is lethargic. That is never what spiritually inclined people want. They know: “An idle brain is the devil’s workshop.” Hence, a service-filled, progressive life is the only ideal. 

There is nothing effort cannot achieve.

सबुरे मेओया फले

Sabure meoyā phale

“Patience bears sweet fruit.” 

This is very true. No one can say with certainty that someone’s life has come to a complete stop, nor is that even possible. Regardless, one has to strive to advance at all times. 

One at least has to keep up one’s efforts to maintain the status quo as well.

निरपराधे नाम लैले पाय प्रेम धन

Niraparādhe nāma laile pāya prema dhana^[3]

“If one chants the holy name without offence, one will attain the treasure of prema.”

This is the real truth. One does not chant śrī nāma purely in a single day. It is a matter of sādhana. Also, it depends on mercy. If one goes forward with a firm heart and conviction, one will surely achieve the desired results. Maintain no doubt or worry about this in your mind. In the case of bhajana-sādhana, high birth, wealth, recognition, and beauty invite unfavourable elements and create many obstacles and hindrances, but if one can become sincere and simple, one will reap beautiful results very quickly. In saṃsāra, the violence of personal selfishness remains. For a person who vows to proceed on his chosen path despite living amid that, there is no chance of any sort of loss. Patience, steadiness, and tolerance are the greatest provisions and resources on the path of life. One must surely combine them with enthusiasm, incentive, belief, and self-reliance. Śrī Bhagavān certainly grants inspiration. That is how the soul determines his path of sādhana, proceeds along life’s path, and obtains the ultimate result.

If the sannyāsī mahārāja who has renounced everything [referring to himself] becomes the “poor daughter’s” guardian [referring to becoming her guru], does the daughter’s miserable condition not subside? [Meaning though she is poor, her guru is the one who has given up everything, so she too will find herself becoming renounced and not disturbed about being poor.] Perhaps there are many contrary instances of this in a worldly environment with various members of the extended family, but with her very near and dear family members, we see that the dependent daughter gains equal status [as her close family members want her to be happy]. In such cases, “the poor daughter’s” childish demands are surely safeguarded.

The matter of sādhakas and sādhikās [who generally live very simply] aside, the conduct of eternally liberated personalities is such that for them, their straw hut often feels like a royal palace, while even a mansion produces within them the utter detachment one would have from a straw hut. 

From this it is understood that their service to Śrī Hari, guru, and Vaiṣṇavas alone provides them satisfaction in every respect.

“I am not able to do anything to serve them.” 

This sort of humility and lack of pride grants the qualification for service, and this is how hari-bhajana is perfected. There is no reason to doubt this. In the matter of sādhana, hopeful conviction and enthusiasm surely grant the sādhakas and sādhikās the fruits they desire.

Kīrtana of śrī hari-kathā is the success of this body, which is readily perishable yet extremely rare. It is a matter of great delight if this body perishes in the course of performing kīrtana of hari-kathā. Sickness and health will always be there. Taking that into account, if we can become avowedly dedicated to the service of propagating śrī nāma, our superlative auspiciousness is inevitable. Though this [dedication to śrī nāma] may appear to be cruelty according to a mundane perspective, hidden within it is true peace.

If, in performing kīrtana of Bhagavān’s glories, one does not develop time efficiency, taste, and attachment, and if there is no enthusiasm or stimulation to do so, then that [kīrtana] proves to be lifeless. 

प्राण आछे तार, से हेतु प्रचार, (जड) प्रतिष्ठाशा-हीन कृष्ण-गाथा सब

Prāṇa āche tāra, se hetu pracāra, (jaḍa) pratiṣṭhāśā-hīna kṛṣṇa-gāthā saba^[4]

“They have life, hence they can preach. They have no desire for mundane prestige in their glorification of Kṛṣṇa.”

At all times, we ought to remember these words, which are the composition of a great personality.

By kīrtana of hari-kathā, the passions of mind and body are dispelled, and inertia and laziness flee far away. 

पलाय दुरन्त कलि पडिया विभ्राटे

Palāya duranta kali paḍiyā vibhrāṭe^[5]

“The terrible Kali flees in confusion.”

In this world, no one can give anyone else sorrow, pain, happiness, or peace; the living entity reaps good and bad due to the results of his karma. This is tattva-darśana. The surprising thing is that a foolish man whose everything is his material body and home cannot grasp this. With the blessings of guru and Vaiṣṇavas, one can attain not just lost umbrellas and bags but incomparable worldly opulence, as well as instructions regarding the proper utilization of that opulence. … Accept my blessings. Iti—

Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana

Footnotes and references:

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[1]:

Prema-bhakti-candrikā, Tumi To’ Dayāra Sindhu (2–4) by Śrīla Narottama dāsa Ṭhākura

[2]:

Śrī Caitanya-caritāmṛta (Madhya-līlā2.30)

[3]:

Śrī Caitanya-caritāmṛta (Antya-līlā4.71)

[4]:

Duṣṭa Mana Tumi Kisera Vaiṣṇava (18) by Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda

[5]:

Gītāvalī, Hari Bo’le Moder Gaura Elo (6) by Śrīla Bhaktivinoda Ṭhākura