The real purpose of fasting • The superiority of bhakti • The difference between Hinduism and Vaiṣṇavism • The power of sādhu-saṅga • How to recognize true sādhus
śrī śrī guru-gaurāṅgau jayataḥ
Śrī Brahma-Mādhva Gauḍīya Maṭha
Bongaigaon (Assam)
26/7/1972
Snehāspadāsu—
Mā Umā! From today, this full moon day, cāturmāsya-vrata starts. Bearing in their hearts the memory of Śrīla Sanātana Gosvāmī, the Śrī Keśava-Sārasvata Gauḍīya Vaiṣṇavas always observe this vrata. I hope that you too are ready to follow in the footsteps of Śrī Gauḍīya Vedānta and observe this vrata with one-pointed focus. You are already acquainted with the rules and prohibitions for observing cāturmāsya-vrata and have also become accustomed to following it. Needless to say, you should definitely give up greens in the month of Śrāvaṇa, yoghurt in the month of Bhādra, milk during Āśvina, and āmiṣa[1] during Kārtika. Besides these items, bottle gourd, eggplant, basella (vine spinach), pointed gourd, asparagus beans, lima beans, split red lentil, black gram, and water spinach are totally forbidden for all four months. Sādhakas and sādhikās who desire to attain bhakti make every endeavour to please Kṛṣṇa by relinquishing all of these foodstuffs during this vrata.
The core purpose of observing fasts and holy days is the pleasure of the Lord. Śrī Bhagavān does not accept any sort of service from either bhoga-tyāgīs [who artificially reject enjoyment] or from tyāga-tyāgīs [who neglect their vows of renunciation]. The bhakta is neither a bhogī nor a tyāgī. The ku-karmīs, ku-jñānīs, and ku-yogīs [ku meaning corrupt or misguided] are incapable of appreciating and beholding the transcendental efforts devotees make in service of Bhagavān and the beauty of their bhakti. In a life of service, the devotees’ every act and behaviour, every move they make, every habit and prudence, even everything they wear and adorn themselves with are considered favourable to bhakti. The purpose of karma is bhakti; the purpose of jñāna is to experience what one has heard about one’s cherished objective or, in other words, bhakti; the purpose of yoga is to be utilized and united in the service of Śrī Bhagavān, which is bhakti. Bhakti and service – the two are synonymous. That is why only the devotees of Bhagavān are established in the genuine dharma of service. The service to living entities that the ku-karmīs invoke is a deceit born of unrealistic fantasy. The terms jīva-sevā (service to other entities) and jīva-prema (eternal love for other entities) are fictions, contrary to conclusive truth, and are illogical. One will never attain the result of service to Śrī Bhagavān by serving the conditioned souls’ gross senses and becoming a regular purveyor of their bodily and mental demands. One can never attain a transcendental life of service by serving that which is inert or loving the illusory objects produced by māyā.
The soul bound by māyā and deprived of Bhagavān’s service is preoccupied with serving inert objects, whereas the devotee of Viṣṇu, centred on Śrī Bhagavān, is ascendant on the path of bhakti. One individual indulges in the results of his actions; the other endeavours only to please Kṛṣṇa and is favourably absorbed in Kṛṣṇa. Living within daiva-varṇāśrama-dharma, the devotee of Bhagavān takes refuge of sanātana-dharma, whereas the non-devotee is devoid of devotion to Viṣṇu and identifies as a pañcopāsakī (worshipper of the five main Hindu deities), a pantheist, a nihilist, or a māyāvādī. Ordinary human beings earn themselves the designations Hindu and Smārta by regarding Śrī Bhagavān, who is beyond the three modes of material nature, beyond māyā, and beyond time itself, as just another entity who, although special, is nonetheless bound by the fruits of action. That is why the scriptures have noted two types of human society, namely, daiva (godly) and asura (demoniac). Demoniac persons, who are evil, foolish, abominable humans whose knowledge has been stolen by illusion and are absorbed in atheism, do not accept the shelter of Śrī Bhagavān, and they degrade themselves by ridiculing and disregarding the devotees of Viṣṇu.
In order to propagate these various truths and philosophical conclusions, scripture is recorded in sāttvika, rājasika, and tāmasika versions, thus accommodating for and substantiating the behavioural differences between devotees and non-devotees. In some regions of India, due to the prevalence of certain demoniac forms of varṇāśrama, pañcopāsanā, etc., the infrastructure of spiritual society has suffered decline, but the difference and speciality of sanātana sātvata-smṛti (eternal spiritual tradition) versus jaḍa-smṛti (mundane tradition) is well established. Instead of considering the welfare of society, those who are bereft of devotion to Viṣṇu and uncivilized have created a mess in the world by propagating the notion of impersonal monism. They have attacked the pure conduct of Vaiṣṇavas, which must be followed by the devotees, and therefore, the Vaiṣṇava ācāryas who founded the authentic philosophical schools (sat-sampradāyas) have had to give special consideration to the welfare of spiritual society. By propagating proper devotional conduct and distributing bona fide spiritual texts, they have kept Vaiṣṇava philosophical conclusions intact. The sole motive in observing fasts for such vratas is devotion to Bhagavān. Yoga (connection with Bhagavān) is accepted as having greater significance than simply honouring a specific holy day. Only fasting – abstaining from food and drink – does not constitute the observance of vrata. Properly hearing and reciting hari-kathā, studying and discussing Śrī Bhāgavata and other sātvata[2] scriptures, chanting a fixed amount of śrī nāma, and engaging in Bhagavān’s service and other such activities favourable to bhakti comprise the exclusive aim and duty of observing cāturmāsya-vrata. It is by cultivating these activities that one attains the actual fruit of observing the vrata.
Compelled by the egotism of “I” and “mine”, souls enamoured with māyā undergo endless suffering in this material existence. Many, becoming selfish, whimsical, immoral, and lawless, are creating chaos in the world. Meanwhile, those of mankind who have turned towards God, becoming desperate for Śrī Bhagavān’s mercy, adopt the path of negation and, by means of the yoga of renunciation, develop a fervour to serve Hṛṣīkeśa (the Lord of senses) with all their senses, in a mood of propitious devotion. Simple-hearted sādhakas and sādhikās who believe in the words of sādhu, scripture, and guru are able to take to heart the super-excellence of bhakti. Ku-karmīs, ku-jñānīs, and ku-yogīs can never arrive at an adequate philosophical conclusion or determination via theoretical logic. Only those who, with the help of faith, perform bhajana of Śrī Kṛṣṇa with all their heart and soul are bhakti-yogīs, and only to them is the truth of Bhagavān self-manifest. By the effect of genuine saintly company, one gains experiential understanding of the truths of sambandha, abhidheya, and prayojana. Besides the association of sādhus and the mercy of a bona fide guru, there is no other path by which one can obtain immaculate knowledge of the Truth. The flaws of previous impressions and education account for the different proclivities perceived in man.
For the souls trapped in māyā, the association of sādhus is the greatest medicine. Yet if a person is seen to have no eagerness for that association, it is indicative of particular misfortune and the worst of luck. If spiritual merit is lacking, there occurs a delay in attaining the company of genuine sādhus. For those who have performed sādhana in previous lives or in this life, it is easily obtainable. Sādhus and saintly personalities are always present in the world; if they are not present, the wheel of this world cannot revolve in its orderly fashion. Only if one makes the effort does one become eligible to behold them and attain their mercy. “Viśvāse milāya vastu tarke bahu dūra – through faith, one finds real substance, while doubt and debate put it very far away.” And: “kaṣṭa karile-i kṛṣṇa mile – only through struggle can one attain Kṛṣṇa.” In other words, only by practice does perfection come within reach.
Living entities caught up in māyā like lost travellers invoke and have regard for ideas like “This is good, this is bad, this is all a mistake,” thus becoming fraught with worry. The influence of sādhu-saṅga drives away all their doubts and uncertainties, and then they become capable of deciding which path they truly should follow. Contemplation of the sense objects and the thirst to collect such objects is the cause of bondage in māyā. Sādhu and guru can protect one from that very bondage posed by the objects of senses. “Māyāre kariyā jaya chāḓāno nā jāya, sādhu-guru-kṛpā binā nā dekhi upāya[3] – it is not possible to conquer and give up māyā; I see no other solution than the mercy of sādhu and guru.” Ignorance is only negated in sādhu-saṅga as śraddhā, rati, and prema-bhakti arise.
When one reads spiritual texts on one’s own, often one does not attain the real result of hearing and reciting hari-kathā. That is why it remains imperative for one to hear the sounds issuing from the mouths of sādhu and guru. Only within a siddha (perfected) mantra is all potency manifest, and only that yields special results. Hence, there is more benefit and welfare contained within hari-kathā issuing from the mouths of the devotees [than from spiritual texts]. Dry skeptics who are bereft of sādhu-saṅga are incapable of appreciating the necessity and attracting potency of sādhu-saṅga. That is why it is stated in śāstra: “sādhu-saṅga, sādhu-saṅga—sarva-śāstre kaya, lava-mātra sādhu-saṅge sarva-siddhi haya[4] – all of the scriptures say that association with sādhus, association with sādhus, even a fraction of a second in the company of sādhus, affords all perfection.”
Who is a sādhu? This needs to be determined. If you call someone a sādhu, but it turns out they are asat-saṅga (bad company), then instead of auspiciousness, you will reap ruin. The words sādhu, guru, Vaiṣṇava, and bhakta are synonymous. A saint’s saintliness is not always proven by external traits; only their inner characteristics are the real measure of their being a Vaiṣṇava. Therefore, out of twenty-six qualities, only kṛṣṇaika-śaraṇatā (exclusive surrender to Kṛṣṇa) is the chief characteristic of sādhu and guru. To call a saint a rogue and a rogue a saint is a significant offence to the holy name: “tattva nā bujhiye, jñāne vā ajñāne, (jadi) asate e-saba (dāna-pratigrahādi) kari; bhakti hārāinu, saṁsārī hainu, sudūre rahile hari; kṛṣṇa-bhakta-jane, e saṅga-lakṣaṇe, ādara karibe jabe, bhakti-mahādevī, āmāra hṛdaya-āsane basibe tabe; yoṣita-saṅgī-jana, kṛṣṇābhakta āra—dũhu saṅga parihari, tava bhakta-jana, saṅga-anukṣaṇa, kabe vā haibe hari[5] – If, not understanding the truth, I reciprocate with those who are not true devotees, knowingly or unknowingly, then I will lose devotion, become a materialist, and Hari will remain far away. When I honour these interactions with real devotees of Kṛṣṇa, the great goddess of devotion will situate herself on the seat of my heart. I relinquish both the company of men who are obsessed with women and those who are not devotees of Kṛṣṇa. O Hari! When will I have the association of Your devotees at every moment?” This is the irrevocable vow and prayer of one who is chanting the holy name without offences. Only if one abandons the mundane attachment to one’s friends and family members who are absorbed in material enjoyments and knows only sādhu, guru, and Vaiṣṇavas to be one’s soulmates and supreme relatives, can one attain the actual fruit of sādhu-saṅga. Studying and cultivating bhagavat-kathā under the guidance of a sādhu is real sādhu-saṅga. Bhakti only happens when one engages in hearing and reciting kṛṣṇa-kathā with full faith: “śraddhāvān jana haya bhakti-adhikārī[6] – a faithful person is eligible for devotion.” Iti—
Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana
[1] Āmiṣa means meat, especially raw flesh, but can also refer to high protein foods, like urad dahl and sesame seeds, or to greasy, delectable foods as well.
[2] Prior to the now popular designation of “vaiṣṇava”, various sects who held Viṣṇu as the supreme deity were referred to as “sātvata”, drawing on traditions of the Yadu dynasty itself, of whom one Sātvata, son of Devakṣatra, was a renowned king. Kṛṣṇa Himself is also known as Sātvata.
[3] Prārthanā, Ki Rūpe Pāibo Sevā (4) by Śrīla Narottama dāsa Ṭhākura
[4] Śrī Caitanya-caritāmṛta (Madhya-līlā 22.54)
[5] Śaraṇāgati, Hari He! Dāna-pratigraha (2–4) by Śrīla Bhaktivinoda Ṭhākura
[6] Śrī Caitanya-caritāmṛta (Madhya-līlā 22.64)
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