Etiquette between Vaiṣṇavas • Devotees are not afflicted by fear or suffering • Śrī guru and Bhagavān are our only shelter • Their mercy rids of offences and grants us the necessary qualification
śrī śrī guru-gaurāṅgau jayataḥ
Śrī Devānanda Gauḍīya Maṭha
Tegharipara, Navadvīpa (Nadia)
25/12/1972
Snehāspadāsu—
Mā Umā! As those who are guru-tattva do not possess bodies composed of the five gross elements, their illness has been referred to as a performance. The custom of inquiring about the welfare of someone’s body, mind, and soul is in accordance with proper etiquette. This customary exchange of information regarding these three types of well-being with all those who are objects of our affection and honour is popular in the society of sādhus and bhaktas. In letters and other forms of correspondence between Vaiṣṇavas, prayers for their “physical and spiritual well-being” or “all-round well-being regarding bhajana” are made. Even though one asks about said three aspects of well-being, one does not assume any mundane quality in guru and Vaiṣṇavas or declare them to be tainted by such flaw. Therefore, in this regard, there is no chance of perceiving the transcendental as material and thus committing offence. Who is not upset to hear that a loved one is sick?
Śrīla Vṛndāvana dāsa Ṭhākura has written: “jata dekho vaiṣṇavera vyavahāra duḥkha, niścaya jāniho seho parānanda sukha[1] – whatever ordinary distress one perceives in a Vaiṣṇava, know with certainty that it is actually the utmost ecstatic bliss.” One who is imbued with bhakti – whether he is a householder or a sannyāsī, a scholar or a fool – is a Vaiṣṇava. In the course of carrying out their embodied sojourns, even Vaiṣṇavas can experience various ordinary forms of physical and mental distress. But for bhaktas it is momentary and ultimately brings happiness. Indulgent and attached to mundane sensory objects, the non-devotees’ perishable lives are everything to them. So, when physical and mental afflictions befall them, even to a small degree, they are easily overwhelmed. To mitigate that suffering, it is not beyond them to even give torment to others. “Jīvana yantraṇā-maya, maraṇete sadā bhaya[2] – life is full of suffering and there is constant fear of death.” This is the dire finale of those engrossed in material pleasures. And those who have dedicated their lives to the service of Śrī Hari, guru, and Vaiṣṇavas are not afflicted by fear of death or by suffering; they are composed and steadfast. A devotee’s life is without disturbance, and he is never the cause of another’s sorrow or difficulty. “Jīvana-nirvāhe āne udvega nā dibe, para-upakāre nija-sukha pāsaribe[3] – do not give distress to anyone in the course of maintaining your life; forego your own happiness for the welfare of others.” They are thoroughly established in this mentality. Giving up worldly comforts and riches like tipping water from their palm, the devotees do not waste their time, remaining perpetually fixed in their bhajana. Therefore, they are fearless, undaunted, intent on the worship of eternal truth.
Śrī guru and Bhagavān are the sole shelter and resort of the shelterless. This is why the practising devotee says, “nirāśrayaṁ māṁ jagadīśa rakṣa[4] – I am without shelter, O Lord of the Universe, so please protect me,” and takes refuge at those sublime feet. “Nirāśrayera āśraya prabhu, akūlera kūla, śokete sāntvanā tumi, tumi bhāṅga bhula – You are the shelter of those without shelter, my dear master; You are the shore for those adrift, the solace of those in distress; and You are the one who rectifies mistakes.” Many pray in this manner also. Śrī guru and Bhagavān are affectionate to those who take shelter of them; they take care of those who are surrendered to them. Towards those who are under their guidance, their supramundane affection is natural and spontaneous. “Āmi vijña sei murkhe viṣaya kene dibo? sva-caraṇāmṛta dīya viṣaya bhulāibo[5] – I am wise. Why would I give that fool sensory pleasures? I will give him the nectar of My feet and make him forget these pleasures.” This is what defines their divine parental affection. The responsibility guru and Bhagavān accept in regard to the lives of those surrendered to them is not temporary. This connection is eternal and everlasting. They are our friends for eternal time: “cakṣu dāna dilo jei, janme janme prabhu sei[6] – he who has given me the eyes to see is my master birth after birth.”
Those living entities still in the clutches of unwanted habits (anarthas) tend to make offences when they are in the stage of sādhana. Only their mundane speech and mind are active. “Nāmāparādha-yuktānāṁ nāmāni eva haranty-gham[7] – the holy name alone gradually dispels all the transgressions of those chanting with offences.” This, for them, offers total and certain solace. If one is anxiously eager regarding sādhana-bhajana, Śrī Bhagavān, as the indwelling Supersoul in everyone’s heart, resolves all matters. “Kākere garuḍa kare aiche dayāmaya – He is so merciful that He can turn a crow into Garuḍa.” There is no comparison to His compassion and generosity. Even to those who are unqualified, He grants the eligibility to perform sādhana-bhajana. Iti—
Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana
[1] Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 9.240)
[2] Kalyāṇa-kalpataru, Āmi Ati Pāmara Durjana (3) by Śrīla Bhaktivinoda Ṭhākura
[3] Gītāvalī, Śrī Kṛṣṇa-kīrtane Jadi (4) by Śrīla Bhaktivinoda Ṭhākura
[4] Suprabhāta-stotram, Śrī Ananta-saṁhitā
[5] Śrī Caitanya-caritāmṛta (Madhya-līlā 22.39)
[6] Prema-bhakti-candrikā, Śrī Guru-caraṇa-padma (3) by Śrīla Narottama dāsa Ṭhakura
[7] Śrīmad-Bhāgavatam (6.3.32)
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