Cautionary words about various dogmas and corrupt practices • Calamity affords us the opportunity to take full shelter of Kṛṣṇa • Special instructions for a sādhikā of madhura-rasa
śrī śrī guru-gaurāṅgau jayataḥ
Śrī Devānanda Gauḍīya Maṭha
Tegharipara, Navadvīpa (Nadia)
11/7/1976
Snehāspadāsu—
Mā Umā! Even if you have nothing – no wealth, no education, or intelligence – just having your mind and life will suffice. Sevā-vṛtti (the inclination to serve) does not depend on the exchange of any material object. It is perfect in itself, independent. You cannot use any material object as currency to gain the inclination for bhakti. Mind, intelligence, and ego – each have their vidvat-rūḍhī-vicāra[1]. However, it is seen that even an imitation of the eight external symptoms of transcendental ecstasy (aṣṭa-sāttvika-vikāra) includes trembling, horripilation, tears, and so on. Considering all this, the sādhaka or sādhikā must tread the path of bhajana with great caution. We must be cautious to not become condoners of prākṛta-sahajiyā-vāda[2], karma-jaḍa-smārta-vāda[3], or cid-jaḍa-samanvaya-vāda[4] and thus end up secretly idealizing various mentalities that are antagonistic to bhakti.
How shall I define a state of liberation from the bondage of mundane existence? It is in the midst of worldly calamity that the souls have the greatest opportunity to accept Śrī Bhagavān’s holy name, and so forth. And only in such a state does their one-pointed focus, anxiety, and desperation manifest. In this world, whatever situation people find themselves in, they have to strive for the welfare of their souls: “yena kenāpy upāyena manaḥ kṛṣṇa niveśayet[5] – one way or another, by any means, absorb your mind in Kṛṣṇa.”
Feigning being a sinner and a fallen person will not make you a worthy recipient of mercy. If really, truly genuine humility comes, you will receive causeless mercy, or compassion. That is what Śrīman Mahāprabhu has expressed in the verse “na me prema gandho ’sti – I do not have even a scent of prema in Me.” It would be a mistake to include something that is simply an over-sentimental predisposition to be among the eight transcendental ecstatic symptoms. That sort of thing ultimately reveals itself to be nothing more than vanity.
As long as the mind remains absorbed in contemplating mundane sense gratification in the form of man or woman, where is the possibility that transcendental love will arise? Then again, there are those who externally carry on obeying worldly customs and regulations even after attaining a state in which they are fully overwhelmed by transcendental bhāva. If you study the third section of Jaiva-dharma and if you also study Śrī Caitanya-caritāmṛta thoroughly, you will be able understand all these topics. It is just a matter of realization and experience.
If you keep getting sent there to improve your health, you ought to pay more attention to doing so. Your mother is devoted to bhajana and wants what is best for you. If, unintentionally, you are at fault or make some mistakes in dealing with her, she will certainly forgive you. Therefore, it would have been fine even if you had not accepted your self-imposed punishment to leave home. Then again, having to accept any punishment your seniors give you to improve yourself can only result in auspiciousness, not inauspiciousness.
Even from afar, by mind and mood, you should string together floral ornaments for Mahāprabhu and send them to Him. He will accept them. Once the Guṇḍicā of the heart is thoroughly cleansed, Śrī Jagannātha Kṛṣṇacandra happily finds a place to settle there. Mādhurya-rasa maintains its superiority to that of aiśvarya, as Śrī Jagannātha-deva journeys to Śrī Vṛndāvana from Dvārakā or Kurukṣetra. This is the purport of Ratha-yātrā.
“Varaja-vipine sakhi-sātha, sevana karabũ, rādhānātha; kusume gā̃thabhũ hāra, tulasī-maṇi-mañjarī tāra[6] – In the forests of Vraja, I will serve with my girlfriends, O Lord of Rādhā. I will string flowers together to make a garland, with tulasī-mañjarīs for gems.” As long as the heart is not raised to this transcendental state, one will not catch a glimpse of all these things. Carry on, day in and day out, maintaining your service and vows. This will satisfy Śrī Bhagavān and He will shower profuse blessings upon you. Try to be content with whatever situation He has put you in. What more can I say? Know that you have my affectionate blessings. Iti—
Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana
[1] Ruḍhī means “direct, primary” and vidvat (learned) qualifies this term to mean “the esoteric direct meaning”.
[2] The various sahajiyā cults, which originated largely in medieval Bengal, draw on Buddhist, “Vaiṣ?ava? and Islamic mysticism, or?ṇava” and Islamic mysticism, or tantra, to ritualize sex as a means of enlightenment, recklessly blurring necessary distinctions between the divine and the mundane, reality and fantasy, and ultimately, pure love and mundane exploitation, thereby causing havoc in civilized society.
[3]. The ideology of smārta-brāhmaṇa ritualists who subscribe to Advaita Vedānta impersonalism, yet worship five main Hindu deities, ritualistically and for material gain, claiming non-sectarianism.
[4]. A doctrine rampant in many new so-called religions that lack solid philosophical foundation and seek to homogenize spirit and matter.
[5] See Śrīmad-Bhāgavatam (7.1.32)
[6] Śaraṇāgati, Choḓato Puruṣa-abhimāna (2–3) by Śrīla Bhaktivinoda Ṭhākura
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