Nothing is possible without Bhagavān’s will • Direct and indirect service are the same • The special power of Bhagavān and His devotees • Bhakti cannot be attained by artificial means • The importance of taking care of one’s body
śrī śrī guru-gaurāṅgau jayataḥ
Śrī Nirmala-Kānti Ghosh,
Bhagalpura Road (Dumaka), Bihar
4/10/1972
Snehāspadāsu—
Mā Umā! Mankind has the right to engage in action but does not have the right to the fruits of those actions. This is the declaration of Gītā and Bhāgavata. Śrīpāda Nārāyaṇa Mahārāja and Trivikrama Mahārāja accepted extensive physical and mental exertion to make arrangements for a pilgrimage to the South, but ultimately, all of it was in vain and not put to use. We can make our efforts, but without Śrī Bhagavān’s auspicious wish, it is not possible to reap their fruits. “Kṛṣṇa-icchā binā tāhe phala nāhi dhare – without the will of Kṛṣṇa, they will not bear fruit.” Remember this fact and you will console your mind and refrain from negative thoughts.
I had an earnest desire to go to Śrī Puruṣottama-dhāma, but in this impoverished state, how can I go there? At present, I need at least five thousand rupees to clear the debt to the Pāṇḍājī there and pay for the renovation work. I have not been able to collect even half of that; that is why I went out preaching to this region of Bihar (Dumka) on 15/9/72. But despite coming here, there has not been any significant result; bhikṣā collection is not happening as I had hoped, and on top of that, everyone is busy with the upcoming Durgā-pūjā.
You want to know when I will go to Chunchura. Śrīpāda Nārāyaṇa Mahārāja contacted me by letter yesterday, wondering if I will go to Mathurā or not. Yet they have also asked me to be present in Navadvīpa for Śrīla Guru-pādapadma’s disappearance day festival. If I am to fulfil both of these wishes, I have to go to Mathurā after the virahotsava. He (Śrīpāda Nārāyaṇa Mahārāja) also wrote that I should go for at least a fortnight, because he too has a particular need to work on the maṭha. Did you and your mother not express a desire to observe ūrja-vrata in Mathurā? If you have time, you should take advantage of the opportunity.
I understand you were very upset that you were not able to use the goods you brought to Howrah station in service. What is your misfortune in this? Surely things like this do not happen because of bad luck or sevā-aparādha. Pratyakṣa (tangible) and parokṣa (intangible) service are both referred to as service, are they not? If you accept the eternality of service, then you must say that both direct and indirect service are qualitatively the same. “Prāṇair-arthair-dhiyā-vācā śreya ācaraṇaṁ sadā[1] – one must pursue the highest good at all times, giving of one’s life, wealth, intelligence, and words.” According to this statement, which of these should be accepted in the parokṣa (indirect) way: one’s life, wealth, intelligence, or words? Then again, when in the verse “kāyena vācā manasendriyair-vā buddhyātmanā vānusṛta-svabhāvāt[2]” it is instructed to render service by body, words, mind, senses, intelligence, and thoughts, which is superior and which is inferior? Service is accepted in a variety of mediums, but the bliss of service is incessant, eternal, and true, and it forever reveals itself to the sādhaka or sādhikā in newer and newer ways. Another word for service is bhakti, and therefore, it is referred to as nityā (eternal), sanātanī (primeval), śāśvatī (enduring), śubhadā (auspicious), sudurlabhā (extremely rare), and śrī kṛṣṇākarṣiṇī (attractive to Śrī Kṛṣṇa). Only that which is executed solely to and for the sevya (the object of service) and offered to Him is counted as direct service. Even then, there are differences in eligibility. In order to obtain that eligibility, the sādhaka or sādhikā must perform sādhana-bhajana and īśopāsanā (worship of the Supreme Lord).
Guru and Vaiṣṇavas are supremely benevolent. Their causeless mercy and selfless affection have the capacity to elevate the conditioned soul into the realm of bhajana. Their compassion and blessings are special treasures for mankind in the practice of spiritual life. The verse “tad-aśma-sāraṁ hṛdayaṁ batetat[3] – surely such a conditioned soul’s heart is the essence of stone (metal)…” describes that the acceptance of śrī nāma eradicates the thunderbolt-like hardness of the stone heart; it also describes the eight ecstatic transformations and other symptoms as special characteristics of those who have taken shelter of śrī nāma. Scripture has referred to Śrī Bhagavān as payo-da and vāri-da (giver of water). He can shower the water of His mercy even in a barren salt desert and transform it into fertile ground. This is His bhagavattā (Godhood) or special capability. His devotees, the sādhus, are also capable of making certain infertile lands hospitable by showering them with the water of their compassion. As long as one has not taken shelter of performing sādhana-bhajana, bad thoughts are natural, but by steadiness and enthusiasm, one will drive them away. Gradually, by performing sādhana, one will gain eligibility for the full host of all conducive good qualities. “Dainya, dayā, anye māna, pratiṣṭhā-varjana, cāri-guṇe guṇī hai’ karaho kīrtana[4] – develop the four qualities of humility, compassion, honour for others, and rejection of prestige and perform kīrtana.” This alone is the best means and the worthiness to attain the qualification to perform sādhana.
In the matter of bhajana, it is imperative to have firm conviction in the words of guru and Vaiṣṇavas. Simplicity and firm faith are special limbs of sādhana. Bhakti is not attained by artificial means, which would entail the sādhaka or sādhikā becoming a karma-jaḍa-prākṛta sahajiyā [pseudo-spiritualist engrossed in mundane activities]. If one does not rise above this, the path of bhajana becomes obstructed and, as a result, one becomes an offender of śrī nāma, the dhāma, and sevā. Only by devout, intimate service (viśrambha-sevā) can one properly appreciate the mercy of guru and Vaiṣṇavas, and it is not a matter of the servant’s prowess, but dedication to the performance of bhajana.
A daughter must always be protected and nurtured. Responsibility for your ultimate, spiritual welfare is and always will be mine. It is also my duty and responsibility to ensure that your body and mind, which is meant for bhajana, stay healthy. “Nara-tanu bhajanera mūla[5] – this human body is the root of bhajana.” Remember this. “Śarīram-ādyaṁ khalu dharma-sādhanam[6] – the practice of dharma starts with the body.” Consider this instruction as you proceed. If the body is healthy, the execution of dharma is possible, but in doing so, it is not proper to become lazy and indulgent in bodily pleasures. It is one’s duty to follow all rules and regulations properly. Please accept my auspicious wishes and blessings. What more can I say? Iti—
Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana
[1] Śrīmad-Bhāgavatam (10.22.35)
[2] Śrīmad-Bhāgavatam (11.2.36)
[3] Śrīmad-Bhāgavatam (2.3.24)
[4] Gītāvalī, Śrī Kṛṣṇa-kīrtane Jadi (7) by Śrīla Bhaktivinoda Ṭhākura
[5] Prema-bhakti-candrikā, Āna Kathā Nā Śunibo (6) by Śrīla Narottama dāsa Ṭhakura
[6] Kumārasambhava by Kālidāsa
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