The Mercy of Sri Guru and the Vaisnavas--the Sole Hope of Sadhakas and Sadhikas

[Srivasa Dasa]

Sri Sri Guru-Gauranga Jayatah

Addressed to: Sri Vasudeva Gaudiya Matha, Asam/December 6, 1971

With affection,

It is natural for worry to arrest the heart when we do not hear from loved ones. Thank you for your concern. As long as this material body remains, its health and disease will also remain. So for us, who live encaged in these bodies, it is best to devote our energy to improving our spiritual health. It is said, however, "yavat jivo nivasati dehe, kusalam tavat prcchati gehe—As long as the soul resides in the body, he is simply concerned with his house." The soul bound by maya cannot understand this concept of spiritual health; he has no strength to even approach the idea. On the other hand, those who are absorbed in true cultivation of their spiritual health are true panditas and tattva-darsis (seers of the truth).

The compassionate eyes of Sri Guru and Vaisnavas are forever watching the sadhakas and sadhikas. By their blessings, the impossible proves possible; the lame can cross mountains, the dumb can speak. By developing strong intent to serve Sri Hari, Guru and Vaisnavas with simplicity of heart and by performing Sri Nama-bhajana, the anarthas will be expelled from our hearts. By daily chanting Sri Nama with great respect and effort, by regularly discussing the bhakti-sastras and by eagerly taking advantage of opportunities to hear hari-katha, we will progress on the path of devotion. By faithfully performing puja and arcana, our hearts are purified and our minds steadied. But we cannot approach the Absolute simply by enthusing ourselves with the pride of our own endeavours. Along with our own sincere efforts, the mercy of Guru and Vaisnavas is essential. Only when sincere effort and mercy unite is there perfection. This is clearly displayed in Sri Krsna's Dama-bandhana-lila.

If humility appears in the hearts of the sadhakas and sadhikas, they qualify for the mercy of Sri Guru and Vaisnavas. Their deep compassion is a universal truth—a fact displayed in blazing clarity among the 26 qualities of a Vaisnava. But although the mercy of the sadhu—his magnanimity and his compassion—are the superb ideal of humble and respectful conduct (amani-manada-dharma) for the world, his dedication to Sri Krsna is all-predominating. Only he who is entirely dependent on the Lord’s mercy and who personifies the limbs of surrender in his life is fit to instruct the world in serving the Lord and everything related to Him. Only he may be addressed as a “Gosvami”. Such a genuine guru sees the world’s vast masses as the servants of the Lord. And even those exclusively surrendered and dedicated to him, he sees as servants enhancing the Lord’s service. He considers no one his disciple; his heart is forever pre-occupied by the longing to become a disciple, a servant. Someone who thinks his disciple deserves chastisement is not worthy of being guru. A true Vaisnava is different, however. He is forever maintains humble and respectful conduct—his feeling that he is lower than a blade of grass—yet he can be harsher than a thunderbolt or softer than a lotus.* Such a person is a true Vaisnava; he is jagad-guru. The mercy of such personalities is exceedingly beneficial for those bereft of bhakti, the fallen and the atheistic. But as we have heard from sadhu, guru and Vaisnavas, “vaisnava cinite nare devera sakati—even the gods have no ability to identify a Vaisnava.” They also instruct us how to behave with those who disrespect the guru and Vaisnavas: “vaisnava-caritra—sarvada pavitra, yei ninde himsa kori / bhakativinoda na sambhase tare, thake sada mauna dhori—the character of a Vaisnava is forever immaculate. And Bhaktivinoda refuses to speak with those who maliciously blaspheme them; he remains silent in their company.” This is how to give up bad association.

The devotees should only act according to devotion, faith and love. People of the world, however, appreciate mundane formality. “Formality” and “frankness”—these two words are very different. People appreciate materialistic behaviour, which they call ‘civilization’. They mark everything else as “barbarian”. Nowadays, simplicity is understood to be foolishness. Thus a difference of heaven and hell lies between the material and spiritual worlds. In this regard, the Gita states, “ya nisa sarva-bhutanam—that which is night for all beings is day for the yogi.”

Bhakti is the language of the heart. Words that convey it are glorious and meaningful. Poetry and literary eloquence are worthless if bereft of devotion. “Bhakti-puspa kotha pai, bhakati-candana nai, ki diye pujibo ami—I cannot find the flower of devotion, nor even the sandalwood scent of devotion. Alas! What shall I worship You with?” Sadhakas and sadhikas longing for bhakti place this offering at the lotus feet of Sri Bhagavan.

(Note: The actual word used is kusuma which literally means “night lily”. The lotus blossoms during the day and can tolerate the merciless heat of the sun. The delicate kusuma or night lily, however, only blooms in the solace of the night and the soothing rays of the moonlight. It is one of the most delicate flowers. Therefore, it best compares with the soft heart of a Vaisnava.)

(continued…) By the causeless mercy of Sri Guru and Vaisnavas, all ability of speech and prayer manifest. For example, when Dhruva saw the lotus-eyed Sri Hari face-to-face, he desperately longed to offer appropriate prayers to the Lord, but found no such ability in his childish speech. Seeing his predicament, Sri Bhagavan touched His conch, the resting place of all the Vedas, to the boy's forehead. To his delight, Dhruva then found words to express his love for his Sri Hari. Thus incessant streams of praise issued from his lips. Therefore, the Vaisnava-mahajanas have always concluded their prayers with statements such as: “tathapi mukhera bhagya manera ullasa, dosa ksami mo adhame koro nija dasa—…it is the fortune of my speech and the delight of mind to glorify (the Vaisnavas). Oh please forgive this wretch and make me your servant.” They also state, “sri guru-carana-padma kevala-bhakati sadma, vando mui savadhana mate—the lotus feet of Sri Guru are the abode of resolute, exclusive devotion. I forever worship him with great caution and care.” Or, “guru-vaisnavera guna-gana, karile jivera trana—singing the glories of Sri Guru and the Vaisnavas delivers the fallen souls from all entanglements.” It is a natural inclination of all to long to sing their glories and fix that activity as the goal of their lives. It is only a fool who avoids that opportunity due to fear of committing offense. We must simply ensure that we are cautious. Sri Guru and Vaisnava will never mind the offenses, faults, mistakes of a simple-hearted person—this is what gives us hope. As inner guides (antaryami), Sri Hari, Sri Guru, Vaisnavas imbue the hearts of sadhakas and sadhakas with inspiration—there is no reason to doubt this. Full submission of our heart’s love in utter simplicity is the true method of embracing their guidance and surrendering to them. Only then our lives can be blessed; our souls successful. The encouragements of Sri Guru and Vaisnavas ease the sevakas and sevikas to the highest limit of sadhana-bhajana. Our determination in our sadhana attracts divine mercy; that mercy rises in the sky of the jiva’s heart as their true good fortune. Only in the light of their mercy, can we see Sri Guru and Sri Krsna. Therefore, it is essential to maintain patience and determination. “Nitaiyera carana satya, tahara sevaka nitya—Sri Nitai’s lotus feet are an eternal truth, and his servant is equally eternal.” The relation between master and disciple is similarly an eternal truth. Between the servant and master who are exclusively attached to each other this behaviour is seen: sei bhakti—dhanya, ye na chade prabhura carana sei prabhu—dhanya, ye na chade nija-jana That devotee is blessed who never leaves his Lord. That Lord is blessed who never leaves his dear servant. durdaive sevaka yadi jaya anya sthane sei prabhu dhanya, tare cule dhari ane If, in difficulty, that servant leaves his Lord and goes elsewhere, that Lord is blessed who drags him back.

[candrakanta dasi]

this is very nice! Thank you for posting these rare and beautiful letters. I like how Srila Vamana Maharaj says sadhaka and sadhika, sevak and sevika..

thank you thank you thank you!