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Have I
Made a Mistake? by Çréla Bhakti Dayita Mädhava
Gosvämé Mahäräja [NOTE: This page uses Balarama font (available here) for better transliteration of Sanskrit into English. Click here for a version without Balarama font.]
My Doubt A doubt occasionally arises in my
heart. I think, Have I made a mistake in accepting the shelter of the lotus feet of the Gauòéya Vaiñëavas? It certainly seems
so. I appear to have made a mistake in taking up bhajana, in accepting the shelter of the Gauòéya Vaiñëavas and,
specifically, in taking refuge of the Gauòéya Maöha and dedicating all my
senses to serving in the Maöha. “Gauòéya Vaiñëavas are not big-hearted. When we perform bhajana under their shelter, we are
controlled by so many rules and regulations. If I were to take refuge of some
other sampradäya where there is
no concern for offences, such as vaiñëava-aparädha, näma-aparädha or dhäma-aparädha, I would feel no such hindrance or botheration. I would not be
obliged to develop exclusive devotion for a particular object of worship [such
as Rädhä and Kåñëa], nor would my eating habits be curtailed. In the Maöha, issues like vaiñëavaaparädha are raised, and it often impedes my unrestricted sense enjoyment, lawless gossiping and other whimsical activities. It
would therefore be better for me to live outside the Maöha than be governed by such restraints.” Sometimes I even think it would be best for me to abandon the
shelter of a gurudeva as controlling as mine altogether, and to accept the mantra elsewhere, from someone who
doesn’t demand that I pay attention to all the rules and regulations. Thus, I occasionally
contemplate severing my ties with the Gauòéya Maöha completely. What stops me, however, is the thought
that if people were to find out that I had broken my connection with Çré Guru,
it could jeopardise my prestige and position. Discipline and Deceit The Vaiñëavas of the Gauòéya Maöha are onepointedlyengaged in
worshiping Çré Gauräìgadeva and Çré Rädhä-Kåñëa, under the guidance of Çré Rüpa Gosvämipäda
and the best among his followers, namely, Çréla Bhaktivinoda Öhäkura and Çréla Bhaktisiddhänta
Sarasvaté Gosvämé. Kåñëa-prema is their only goal and their only practice, or sädhana. There is no absence of
affection or devotion in the sädhana of the servants of the Gauòéya
Maöha. Hence, they will never support any endeavour that is unfavourable to the cultivation of affection for Çré Kåñëa. What auspiciousness can a sädhana bring if itcan’t offer its practitioner any way to attain his cherished
goal quickly, or if it can’t even offer him any certainty that he will realise
his worshipable deity at all? This type of sädhana, when propagated, tends only to attract followers. For those
content to pass their lives without purpose or restriction, what use is there to
accept the lotus feet of sad-guru, a transcendental teacher? But those who can see their own faults
and anarthas, and who try
to become free of them, develop an urge to become qualified to taste the bliss
of prema for Bhagavän. Only they can
remain in the shelter of saintly devotees endowed with this prema. They can experience the happiness
of being engaged in service to Bhagavän by living under the guidance of such
one-pointed devotees and following their instructions. This involves subduing
their senses and abstaining from whimsical activities. Those who make a show of accepting the shelter of the lotus feet
of Çré Guru simply deceive themselves; they pretend to be self-controlled and reformed
but internally maintain their previous bad impressions, and especially the tendency to strive to gather
followers. In other words, they recruit followers on the pretext of accepting the shelter of Çré Guru,
with the aim of fulfilling their selfish ends through their so-called disciples. The attempts of such arrogant
and duplicitous people to attain auspiciousness are endlessly frustrated. To be a disciple means to be disciplined, or controlled. If a
person outwardly accepts the shelter of Çré Guru but arrogantly maintains the attitude that he knows
best about his spiritual life, then he is but a cheater – deceiving both
himself and others. Pure Gauòéya Vaiñëavas are most magnanimous and bestow the highest auspiciousness. If we can become eligible to
understand even a single aspect of their exemplary lives we will become attached to sädhanabhajana and be filled with jubilation
and devotion. Bhakti Lies Beyond
Renunciation Those who possess kåñëa-prema are neither enjoyers nor renunciants. They are not karmés, fruitive workers; neither are they jïänés, persons cultivating knowledge of the impersonal Brahman. Those
who perform activities opposed to scriptural injunctions honour karmés who abide by scriptural
injunctions; and when karmés who are eager to enjoy the results of their endeavours see the
external renunciation of jïänés and renunciants, they may be
attracted to them. However, those who hanker for bhagavat-prema disregard both of these paths. They are attracted only by
behaviour that nurtures the cultivation of this prema. Someone who is not aspiring for prema for Bhagavän will perceive only enjoyment or renunciation in the behaviour of the devotees. If he takes shelter of them
upon observing their external renunciation, he may for a while consider himself
blessed to be in their company. Kåñëa-prema, however, cannot be attained by external renunciation. Unless one
has faith grounded in philosophical truth (tattvika
çraddhä), or has affection for the svarüpa of Çré Bhagavän, he cannot become
attracted to the behaviour of Bhagavän’s devotees. The characteristic of such
one-pointed devotees is that directly or indirectly they only cultivate love for Çré Kåñëa: anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänu çélanaà
bhaktir-uttamä Bhakti-rasämåta-sindhu (1.1.11) “The cultivation of activities that are meant exclusively for
the pleasure of Çré Kåñëa, or in other words the uninterrupted flow of service to Çré Kåñëa, performed
through all endeavours of the body, mind and speech, and through the expression of various spiritual
sentiments (bhävas), which is not covered by jïäna (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to
bring happiness to Çré Kåñëa, is called uttama-bhakti, pure devotional
service.” One must deliberate upon this verse. The activities of a devotee
of Kåñëa, such as establishing a maöha (spiritual institution), constructing a temple, meeting with
materialistic or aristocratic people, hosting festivals with pomp and grandeur, and giving instructions to
ignorant or faithless people, are all çuddha-bhakti. To serve Bhagavän and the devotees one may supervise the
construction of a temple or the house of a devotee, collect materials, purchase
supplies and accept the lowly propensity to beg. Such activities are supremely
pleasurable and they nourish one’s bhakti. What Is True Renunciation kuñöhi-viprera ramaëé pativratä-çiromaëi pati lägi’ kailä
veçyära sevä stambhila süryera gati jéyäila måta pati tuñöa kaila mukhya
tina-devä Çré Caitanya-caritämåta (Antya-lélä 20.57) “The wife of a brähmaëa suffering from leprosy showed herself to be the topmost of
chaste women by serving a prostitute to satisfy her husband. She thus halted
the movement of the sun, brought her dead husband back to life and satisfied the three principal
demigods [Brahmä, Viñëu and Maheçvara].” We should consider this account in the light of our discussion.
That chaste brähmaëa wife’s service to a lowly prostitute in the sincere endeavour to please her
husband enhanced her glory. She thus became worshipable for the entire world. What’s more, she became very
dear to Çré Bhagavän. If, however, she had performed this service for her own sense, pleasure, or for dharma, artha, käma or mokña, it would have been reprehensible in every respect. Similarly, activities such as constructing a maöha, meeting and talking with
materialistic or aristocratic people, hosting grand festivals and bestowing the
çré näma-mantra to faithful
persons sincerely desiring to serve Çré Bhagavän, His devotees and His dhäma (all aspects of Vaikuëöha),
enhance Bhakti and ultimately cause prema to appear. Those same activities,
however, bind one to this material world if they are performed with the aim of gratifying one’s senses;
accumulating wealth, women and fame; or attaining dharma, artha, käma or mokña. In this world, renunciation means to relinquish the objects of
one’s attachment. But can ceasing to take foods that merely aggravate a disease, for instance, be
considered renunciation? Abstaining from foodstuffs that destroy good health and instead accepting
foods that increase longevity can hardly be celebrated as a great act of
renunciation. Thus, it is hard to see how the act of renouncing one’ father, mother,
relatives, friends, wealth, occupation, business or worldly duties performed to
gain material comforts, can in itself be glorious. Only when a person renounces
the objects of his mundane pleasure for the pleasure of the Complete Entity [Çré Bhagavän],
expecting no sense enjoyment in return, can his renunciation be considered actual renunciation.
In other words, true renunciation entails not striving for dharma, artha, käma or mokña, or for wealth, women and adoration. Ordinarily, it is considered irreligious to forsake the duties
the scriptures prescribe for one’s varëa and äçrama; but if these duties are
discarded for the pleasure and satisfaction of Çré Kåñëa, who is the cause of all causes and the bestower of supreme bliss, then and only
then is such renunciation honourable. Indeed, such renunciation, which benefits everyone, is to be
revered. To renounce endeavours for sense gratification – that is, endeavours in one’s search for happiness
in this world or in the next – is courageous and glorious. But the topmost
renunciation is to abandon everything, even one’s independent will and desires,
for the pleasure of Bhagavän Çré Kåñëa and His one-pointed devotees. Renouncing the mind’s propensity for independence, in other
words, the sacrifice of one’s very self, is far superior to renouncing that
which is inert and temporary. The glory of one’s renunciation lies truly in the
glory of the object of such sacrifice. Çré Bhagavän and His devotees who
possess prema are unlimitedly glorious;
and therefore to renounce for their pleasure is supremely noble. Such renunciation
is incomparable because it increases the happiness of all living entities by
reawakening their relationship with Çré Bhagavän. It does not admit even the slightest
scent of distress. Rather, the renunciant feels increasingly happy at every
step. It can therefore be concluded that such renunciation bestows bliss in every
respect and is highly esteemed. Fruitive workers, or karmés, make sacrifices and perform austerity with the hope of
attaining increased mundane sense pleasure in the future. Such renunciation is
therefore meagre and does not bestow complete happiness. Jïänés, who aspire for impersonal
Brahman realisation, make sacrifices and perform austerity to dispel their own suffering. Their renunciation,
also, does not bestow full happiness. The sacrifices and austerities of Kåñëa’s devotees, however, are
meant exclusively for the pleasure of Çré Hari. Since Çré Kåñëa is the cause of
all causes, such renunciation bestows true welfare upon the devotee and upon others. Therefore Gauòéya Vaiñëavas greatly honour
those activities that promote love of Bhagavän, and they reject activities that
hinder it. In this sädhana any sense enjoyment and renunciation that is favourable to bhakti is highly regarded. Yet devotees
are not attracted to sense enjoyment and renunciation in their own right. They
are attracted to love for Bhagavän and His devotees. They have no independent
or whimsical desire to enjoy or renounce. Yukta-vairägya, renunciation for the pleasure of Çré Kåñëa, is their only sädhana. Without understanding bhajana-rahasya, the secrets of bhajana, one will become bewildered by
what sense enjoyment is and what renunciation is. Both are impediments in the sädhaka’s cultivation of prema for Bhagavän. Don’t Waste a Moment Those who have realised that this human life offers an
invaluable opportunity to work towards attaining the supreme goal, prize every
moment of it. They are unwilling to waste even an instant in any other endeavour.
They know that living entities in other species of life do not have the
facility or good fortune to make progress towards the supreme goal and, accordingly,
they see no value in living their lives in the manner of the lower species.
Hence, upon attaining this extremely rare human life and, on top of that,
attaining the fortune to associate with sädhus and developing çraddhä for the supreme goal, they cannot quietly squander a single
moment of their lives. Rather, they will accept only what is favourable to the cultivation
of affection for Çré Kåñëa and will reject all activities that are unfavourable
to it. As such, the devotees of the Gauòéya Maöha instruct the world to
engage only in those practices that are righteous and favourable to the cultivation of kåñëaprema and to reject unrighteous
activities that impede it.
Moreover, they never indulge in violence or envy, as this hinders the cultivation of prema. My Doubt Resolved Thus, if I am genuinely searching for kåñëa-prema, I have not after all
made any mistake in accepting the shelter of the lotus feet of pure Gauòéya
Vaiñëavas. Such Vaiñëavas will not fuel our desire for dharma, artha, käma and mokña or our hankering for wealth, women and adoration. The purpose of
the Maöha is to help free us from these anarthas and attain kåñëaprema. By taking shelter of the lotus feet of pure Gauòéya Vaiñëavas
in the Gauòéya Maöha, beggars for kåñëa-prema become qualified to attain their greatest welfare. Moreover,
they receive the opportunity to achieve the highest ideal of magnanimity and to
ascend to the topmost level of pure vairägya, renunciation. This is my unshakable conviction. One cannot be
deviated from attaining prema for Bhagavän in due course, unless one becomes a severe
offender. One day, by the mercy of Çréla Prabhupäda, the world will
profusely glorify and worship the Çré Sarasvata Gauòéya Vaiñëavas [that is,
Çréla Prabhupäda’s followers]. They alone are able to establish the highest ideal
of benevolence in the world. Victory will certainly belong to the devotees of
the Gauòéya Maöha, or those who have taken shelter of the lotus feet of Gauòéya
Vaiñëavas. I have not, therefore, made a mistake in accepting the shelter of
the lotus feet of pure Gauòéya Vaiñëavas. Rather, I have whole-heartedly
embraced the good fortune of attaining my highest welfare, and thus I am truly
blessed.
About the Author One of the shining luminaries of the Gaudiya sky, Srila Bhakti Dayita Madhava Gosvami Maharaja was an
initimate disciple of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada who soon became renowned for his intense devotion, deep humility
and brilliance in spreading the mission of his divine master. Indeed, Srila Prabhupada used to refer to
him as “a preacher of volcanic energy.” Srila Bhakti Dayinta Madhva Gosvami Maharaja appeared in this
world in Karttika of l904, On the disappearance day of Srila gaurakisora dasa Babaji
Maharaja, in Kanchanpada, Present-day Bangaladesh. He accepted the renounced order in
1944, and established Sri Caitanya Gaudiya Matha in 1953, the current acarya of which
is Srila Bhakti Vallabha Tirtha Maharaja. One of his most significant contributions was
to re-establish the appearance Site of Srila Prabhupada in Sri Jagannatha Puri. This empowered
personality, who was kind and Magananimous to all, entered nitya-lila
in 1979, on the disappearance day of Srila Jagannatha Das Babaji Maharaja Puspanjali By Srila Bhaktivedanta Narayana
Maharaja “I often received the opportunity to associate closely with our
revered siksa-guru Srila Bhakti Dayita Madhava Gosvami Maharaja. He was serene, tolerant, grace
and endowed with many other Qualities befitting a Vaisnava. He preached Sri Caitanya
Mahaprabhu’s message of Divine Love Widely throughout India with great vigour. The special feature of his preaching was
that he taught Taught by personal example. He emphasized that we should be
humbler than a blade of grass And more forbearing that a tree, and that we should offer
respect to everyone without ourselves Desiring respect from others.
His unique spiritual quality was that he hnoured all his Godbrothers. This is truly ideal. If we can sincerely follow his teachings,
our guru-puja will be successful. From a speech delivered in Hindi on 17th November
2003 At Sri Caitanya Gaudiya Matha, Vrndavana, at Srila Bhakti Dayita Mahdava Maharaja’s birth centennial celebration.
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