the heart of a vaisnava

The Heart

Vaisnavaof a

Śrī Śrīmad Gour Govinda Swami Mahārāja

• TaTTva vicara PublicaTions •

The heart

Vaisnavaof a

The information in this booklet is a lecture on Çrémad-Bhägavatam 7.9.44 delivered by Çré Çrémad Gour Govinda Swami Mahäräja on 24 October 1991, St. Louis, Missouri, USA. This booklet is a humble offering by Tattva Vicara Publications to our divine spiritual master Çré Çrémad Gour Govinda Swami Mahäräja on the 20th anniversary of his disappearance 28 February 2016.

Quotes from the books of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.Front-cover and inside paintings are copyrighted © Aïjana däsa. Used with permission.

First Edition 500 copies - 2016 ISBN: 978-0-9875988-9-9

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The hearT of a vaiṢṆava

The heart

Vaisnavaof a

Śrī Śrīmad Gour Govinda Swami Mahārāja

TAT T VA V I C A R A P U B L I C AT I O N Swww.tvpbooks.com

www.gourgovindaswami.com

Table of Contents

Glorification of the Śrīmad-Bhāgavatam i

Only Non-Envious Devotees Can Understand Dharma-Tattva iHear Śrīmad-Bhāgavatam from the Right Source iiThe Essence of All Vedic Literature iiKṛṣṇa Appears in Four Forms iiiNo Scripture Is As Good As Śrīmad-Bhāgavatam iiiThe Śrīmad-Bhāgavatam Is Filled with Ecstatic Love ivGrantha-Bhāgavata & Bhakta-Bhāgavata ivNityaṁ Bhāgavata-Sevayā v

The Heart of a Vaiṣṇava 1

What Is Real Welfare? 3Three Types of Mercy 4Welfare Related to the Mind 5Real Mercy Is Related to the Soul 5Vaiṣṇava Para-Duḥkha-Dukhī 6What Kind of Alms Are They Begging for? 7This Is Real Jīve Doyā 8Vaiṣṇava Sādhus Are True Vairāgīs 9Vaiṣṇavas Impart Tattva-Jñāna 10Vaiṣṇavas Live Only for the Welfare of Others 12Tolerate and Cooperate 14Why Do They Come to this Miserable Place? 15Be as Tolerant as a Tree 16A Real Vairāgī 17Phalgu-Vairāgya – False Renunciation 17So-Called Vairāgya Is Useless 18If the Desires for Fame and Reputation Pollute My Heart 20Sarva-Bhūte Doyā

— To Show Mercy to All Living Entities 21The Nature of a Real Vairāgī 22It Is a Question of Love 23Without Jīve Doyā Your Bhagavat-Upāsanā Is Incomplete 24Who Else Will Shower Mercy Upon Them? 24A Vaiṣṇava Tolerates Everything Ungrudgingly 26

i

Glorification of the

Śrīmad-Bhāgavatam

'kåñëa-bhakti-rasa-svarüpa’ çré-bhägavatatäte veda-çästra haite parama mahattva

(Çré Caitanya-caritämåta, Madhya-lélä 25.150)

The Çrémad-Bhägavatam is kåñëa-bhakti-rasa, the mellow of kåñëa-bhakti, the essence of all Vedas, Upaniñadas. It is the natural commentary on Brahmä-sütra, Vedänta-sütra. The Vedänta-sütra is compiled by Çréla Vyäsadeva and Vyäsadeva Himself gave the commentary.

yasyäà vai çrüyamäëäyäàkåñëe parama-püruñe

bhaktir utpadyate puàsaùçoka-moha-bhayäpahä

(Çrémad-Bhägavatam 1.7.7)

Only by hearing Çrémad-Bhägavatam from the right source, one can very easily develop kåñëa-bhakti. As a result: fear, lamentation, and delusion will be completely destroyed.

Only Non-Envious Devotees

Can Understand Dharma-Tattva

dharmaù projjhita-kaitavo’ tra paramo nirmatsaräëäà satäàvedyaà västavam atra vastu çivadaà täpa-trayonmülanam

çrémad-bhägavate mahä-muni-kåte kim vä parair éçvaraùsadyo hådy avarudhyate’ tra kåtibhiù çuçrüñubhis tat-kåsaëät


ii

The Heart of a Vaiṣṇava

The Çrémad-Bhägavatam speaks about bhägavate-dharma, not kaitava-dharma, cheating dharma. Kaitava means ‘cheating’. Kaitava catuïtaya, there are four types of cheating dharma: dharma, artha, käma and mokña. But the Çrémad-Bhägavatam speaks of pure kåñëa-prema-dharma, prema-pumarthaù. Who can understand this? Paramo nirmatsaräëäà satäà vedyaà, only those devotees who are not envious at all can understand this dharma-tattva.

Hear Śrīmad-Bhāgavatam from the Right Source

Hearing Çrémad-Bhägavatam from the right source is so effective that you will very easily develop kåñëa-bhakti. Not only that, but sadyo hådy avarudhyate’ tra kåtibhiù çuçrüñubhis tat-kåsaëät – if someone develops the desire to go and hear Çrémad-Bhägavatam, just by the development of that desire, the Supreme Lord who resides in their heart becomes im-mediately awakened. When you hear from the right source and develop prema-bhakti, the Supreme Lord becomes bound by that love. This is the effect of hearing Çrémad-Bhägavatam.

The Essence of All Vedic Literature

artho ‘yam brahma-süträëämbhäratärtha-vinirëayaù

gäyatré-bhäñya-rüpo ‘sauvedärtha-paribåàhitaù

(Garuòa Puräëa)

The following four topics are present in the Çrémad-Bhägavatam:1. artho ‘yam brahma-süträëäm – the natural commentary on Brahmä-

sütra. 2. Bhäratärtha-vinirëayaù – the purports of the Mahäbhärata. 3. Gäyatré-bhäñya – a commentary on the gäyatré-mantra. 4. Vedärtha-vistära – the elaborate explanation of all Vedic teaching.

iii

Glorification of the Śrīmad-Bhāgavatam

You will find that Çrémad-Bhägavatam begins with gäyatré artha.

gäyatréra arthe ei grantha-ärambhana“satyaà paraà” sambandha, “dhémahi” sädhana prayojana

(Caitanya-caritämåta, Madhya-lélä 25.147)

The Caitanya-caritämåta states gäyatréra arthe ei grantha-ärambhana. The grantha bhägavata äpanä begins with the gäyatré artha, which is an explanation of the gäyatré-mantra: satyaà paraà dhémahi. So it contains gäyatré-bhäñya and everything else: it is the essence of all Vedic literature.

Kṛṣṇa Appears in Four Forms

bhägavata, tulasé, gaìgäya, bhakta-janecaturdhä vigraha kåñëa ei cäri sane

“Kåñëa appears in this material world in four forms: Çrémad-Bhägavatam, tulasé, Gaìgä, and the bhakta-bhägavata.”

(Caitanya-bhägavata, Madhya-khaëòa 21.081)

No Scripture Is As Good As Śrīmad-Bhāgavatam

bhägavata-çästre se bhaktira tattva kaheteïi bhägavata-sama kona çästra nahe

(Caitanya-bhägavata, antya-khaëòa 3.509)

Prema-bhakti-tattva is described in Bhägavata, therefore no scripture is as good as Çrémad-Bhägavatam.

Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda said that if all the books from the library of the world would be destroyed there will be no harm if only Çrémad-Bhägavatam remains because it contains everything.

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The Śrīmad-Bhāgavatam Is Filled with Ecstatic Love

prema-maya bhägavata—çré-kåñëera aìgatähäte kahena yata gopya kåñëa-raìga

“The Çrémad-Bhägavatam is filled with ecstatic love. It is the body of Lord Kåñëa. All confidential pastimes of Kåñëa are described in it.” (Caitanya-bhägavata, antya-khaëòa 3.516)

Çrémad-Bhägavatam is non-different from Kåñëa, it is the body of Kåñëa, kåñëera çré-aìga. Kåñëa is prema-maya, sat-cid-änanda, änanda-maya, so Bhägavata is also prema-maya. Tähäte kahena yata gopya kåñëa-raìga, all confidential nectarean pastimes are described in the Çrémad-Bhägavatam.

Grantha-Bhāgavata & Bhakta-Bhāgavata

Dui sthäne bhägavata-näma çuni-mätra, eko grantha-bhägavata, ära eko bhakta-bhägavata – in two places we hear the name bhägavata. One is grantha-bhägavata, the book bhägavata and another is bhakta-bhägavata, the devotee bhägavata.

dui bhägavata dvärä diyä bhakti-rasatäìhära hådaye täìra preme haya vaça

(Caitanya-caritämåta, Ädi-lélä 1.100)

Through these two bhägavatas, grantha-bhägavata and bhakta-bhägavata, Kåñëa gives bhakti-rasa, the mellow of bhakti, which is prema-bhakti. He becomes bound by that prema-bhakti. These are all glorifications of the Çrémad-Bhägavatam.

v

Glorification of the Śrīmad-Bhāgavatam

Nityaṁ Bhāgavata-Sevayā

bhägavata ye nä mäne, se—yavana-samatära çästä äche janme-janme prabhu yama

“One who does not accept Çrémad-Bhägavatam is no better than a mleccha or yavana, and he will be punished by Yamaräja life after life.” (Caitanya-bhägavata, Ädi-khaëòa 1.39)

Therefore, nityaà bhägavata-sevayä, as a daily activity one should go and approach a bhakta-bhägavata to hear and study Bhägavata from him. This should be done: sthäne sthitäù çruti-gatäà tanu-väì-manobhir, ye präyaço ‘jita jito ‘py asi tais tri-lokyäm1, in whatever position one may be, there is no need of changing that position. The only thing you should do every day is to approach a bhakta-bhägavata to hear and study Bhäga-vata from him. Thereby you will develop prema-bhakti, çuddha-bhakti, pure bhakti, and you will be able to conquer the unconquerable, ajita jita. Although Ajita, Kåñëa is unconquerable in the three worlds; in so doing you can conquer Him. By hearing Çrémad-Bhägavatam from the right source you will develop such kåñëa-bhakti. That is the effect of hearing Çrémad-Bhägavatam. This is all glorification of the Çrémad-Bhägavatam. Before studying or speaking the Bhägavatam we glorify Bhägavata as we glorify the Supreme Lord, because the Bhägavatam is non-different from the Supreme Lord Kåñëa.

1. Çrémad-Bhägavatam 10.14.3, Brahmä’s prayers to Lord Kåñëa.

1

The heart of a Vaisnava

präyeëa deva munayaù sva-vimukti-kämämaunaà caranti vijane na parärtha-niñöhäù

naitän vihäya kåpaëän vimumukña ekonänyaà tvad asya çaraëaà bhramato ‘nupaçye

“My dear Lord Nåsiàha-deva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lo-tus feet.” (Çrémad-Bhägavatam 7.9.44)

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This is the decision of the Vaiñëava, the pure devotee of the Lord. For himself he has no problems, even if he has to stay in this material world, because his only business is to remain in Kåñëa consciousness. The Kåñëa conscious person can go even to hell and still be happy. Therefore Prahläda Mahäräja said, naivodvije para duratyaya-vaitaraëyäù: “O best of the great personalities, I am not at all afraid of material existence.” The pure devotee is never unhappy in any condition of life. This is confirmed in Çrémad-Bhägavatam (6.17.28):

näräyaëa-paräù sarvena kutaçcana bibhyati

svargäpavarga-narakeñvapi tulyärtha-darçinaù

“Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Näräyaëa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.”

For a devotee, being situated in the heavenly planets and being in the hellish planets are equal. A devotee lives neither in heaven nor in hell but with Kåñëa in the spiritual world. The secret of success for the devotee is not understood by the karmés and jïänés. Karmés therefore try to be happy by material adjustment, and jïänés want to be happy by becoming one with the Supreme. The devotee has no such interest. He is not interested in so-called meditation in the Himalayas or the forest. Rather, his interest is in the busiest part of the world, where he teaches people Kåñëa consciousness. The Kåñëa consciousness movement was started for this purpose. We do not teach one to meditate in a secluded place just so that one may show that he has become very much advanced and may be proud of his so-called transcendental meditation,

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although he engages in all sorts of foolish materialistic activity. A Vaiñëava like Prahläda Mahäräja is not interested in such a bluff of spiritual advancement. Rather, he is interested in enlightening people in Kåñëa consciousness because that is the only way for them to become happy. Prahläda Mahäräja says clearly, nänyaà tvad asya çaraëaà bhramato ‘nupaçye: “I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy.” One wanders within the universe, life after life, but by the grace of a devotee, a servant of Çré Caitanya Mahäprabhu, one can get the clue to Kåñëa consciousness and then not only become happy in this world but also return home, back to Godhead. That is the real target in life. The members of the Kåñëa consciousness movement are not at all interested in so-called meditation in the Himalayas or the forest, where one will only make a show of meditation, nor are they interested in opening many schools for yoga and meditation in the cities. Rather, every member of the Kåñëa consciousness movement is interested in going door to door to try to convince people about the teachings of Bhagavad-gétä as It Is, and the teachings of Lord Caitanya. That is the purpose of the Hare Kåñëa movement. The members of the Kåñëa consciousness movement must be fully convinced that without Kåñëa one cannot be happy. Thus the Kåñëa conscious person avoids all kinds of pseudo spiritualists, transcendentalists, meditators, monists, philosophers and philanthropists. (Çrémad-Bhägavatam 7.9.45, purport)

What Is Real Welfare?

These devotional activities are real welfare. That is to be un-derstood. What is real welfare? When one’s heart really bleeds upon seeing the suffering souls, the living entities, that is real wel-fare activity. Jéve doyä näme ruci vaiñëava äcär – this is Vaiñëava behaviour, vaiñëava äcär: jéve doyä – to show mercy to all living

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entities, and näme ruci – to develop taste for chanting the holy name of Kåñëa. This is vaiñëava äcär. Jéve doyä is most important. It has a very, very deep purport in it. What is that purport?

We find that many, many people are interested in it. They say, “Yes we are interested in showing mercy to others, to all living entities”. But they are killing innocent animals and eating their flesh. Some say, like the Christians, that Jesus said, “Thou shalt not kill”, but they say that there is no soul in all living entities, only in the human beings. We will not kill human beings. Some say mänava-sevä is mädhava-sevä, service to human beings is ser-vice to God. So is service to all the other living entities not ser-vice to the Lord? There are many misunderstandings. They can-not understand this tattva.

Three Types of Mercy

What is that doyä, jéve doyä? It has a very deep purport. We find that there are three types of doyä, sarva-bhüte doyä. Sarva-bhüte means to show mercy to all living entities. What are those three types?

There are some people and some organisations who feed the poor and hungry people. Wherever there is scarcity of food they supply food and feed the people. They do that welfare activity. They also say that they show mercy, and it is one type of showing mercy, but what kind of mercy is it? By feeding the hungry people they are showing mercy to the body. That type of mercy is related to the body. As long as the body is there you may feed him, but when the body is finished he may not get the body of a human, he may get a body of a cat or dog. Then he suffers again, as hunger will still be there. The hunger is not satisfied. It is not gone. So feeding the hungry is one type of welfare activity, but it is related to the body.

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Others are giving medicine to diseased people. They are open-ing charitable hospitals and give treatment free of cost to the pa-tients, like Mother Teresa. She put bandages on the limbs affect-ed with leprosy. She received a Nobel prize for peace. She did such great benevolent activities. That is also one type of showing mercy, but what kind of mercy is it? That mercy is only related to the body, nothing else. Giving some cold drink to someone who is thirsty is one type of mercy. Giving money or some blankets to a poor man who is suffering from cold during wintertime is also mercy. But what type of mercy is it? It is mercy related to the body.

Welfare Related to the Mind

The second type of mercy is giving education; opening schools, colleges, and educational institutions and allowing the poor peo-ple to study there, free of charge. This is another type of welfare activity. What kind of mercy is this? It is welfare related to the mind. The previous types of mercy are related to the body, and this one is related to the mind. The mercy a Vaiñëava shows is related to the soul. Welfare related to the soul is the most im-portant, ätmä sambandhi doyä. The soul is suffering out of igno-rance. Life after life he has been suffering. So when the Vaiñëava comes and imparts tattva-jïäna, that is the highest type of mercy. Thereby the conditioned soul can understand who he is, what his real identity is. A sädhu or Vaiñëava does that. He imparts tattva-jïäna, thereby one understands, I am kåñëa-däsa. I am a servant of Kåñëa. That is my real identity.

Real Mercy Is Related to the Soul

nija-tattva jäni ära saàsära na cäyakena vä bhajinu mäyä kare häya häya

(Çré Prema-vivarta 6.8)

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“Alas! I am kåñëa-däsa, but what have I been doing? For so many lifetimes I have been serving mäyä and not served Kåñëa. Kena vä bhajinu mäyä kare häya häya – Alas! Alas! What am I doing? I am serving mäyä! I am not serving Kåñëa!”

The sädhu imparting tattva-jïäna, that is real doyä, because it is related to the soul. Therefore, pure devotees like Prahläda Mahäräja are not selfish. When Nåsiàha-deva offered him liber-ation he said, “As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals.” This is real para-upakära1. This is real doyä, showing mercy. One who thinks of others, all living entities, is a real Vaiñëava sädhu. Unless all these living entities are delivered I will not leave this world.

Vaiṣṇava Para-Duḥkha-Dukhī

In Caitanya-lélä Väsudeva Datta has made the same point when he pleaded with Çré Caitanya Mahäprabhu, “You are patita-päva-na. You are wonderfully merciful. Please deliver all these living entities, those who have been suffering lakhs and lakhs of lives in this material world, this universe.” Then he said, “If You say that they cannot be delivered because they have committed so many sinful activities, then please let me have their sinful reactions my-self and I will suffer here for crores2 and crores of lives. I will stay here and suffer for those sinful persons.” What kind of heart is that? Whose heart is like that? Who wants to take the sinful re-actions of others and suffer? Do you? Can you? Can you take the reactions of others’ sinful activities and suffer? No. All are selfish. No, I want to be delivered! Why should I suffer for them?

Then Mahäprabhu said to Väsudeva Datta, “You are like Prahläda. Prahläda has said that and now you say it.” He is a 1. Para-upakära: welfare activity.2. Crore: ten million; one hundred lakhs.

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Vaiñëava. That is a Vaiñëava’s heart. A Vaiñëava’s heart real-ly bleeds upon seeing the suffering souls. He is a real Vaiñëava, vaiñëava para-duùkha-dukhé. He becomes so much aggrieved and so much distressed upon seeing the suffering of all living entities here.

What Kind of Alms Are They Begging for?

mahad-vicalanaà nèëäàgåhiëäà déna-cetasäm

niùçreyasäya bhagavankalpate nänyathä kvacit

“O my lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of poor-hearted gåhasthas [householders]. Otherwise they have no interest in going from one place to another.”


Such Vaiñëavas, pure devotees like Prahläda Mahäräja and Väsudeva Datta, go door to door. Çréla Prabhupäda states here, “The members of the Kåñëa consciousness movement are not at all interested in so-called meditation in the Himalayas or the forest, where one will only make a show of meditation, nor are they interested in opening many schools for yoga and meditation in the cities. Rather, every member of the Kåñëa consciousness movement is interested in going door to door to try to convince people about the teachings of Bhagavad-gétä as It Is, the teachings of Lord Caitanya.” They go door to door. Haridäsa Öhäkura and Nityänanda Prabhu were doing that. Mahäprabhu ordered them, “Go out! Go door to door and tell them, bolo ‘kåñëa’, bhajo kåñëa, koro kåñëa-çikñä, bhäi, mägi ei bhikñä.” Nityänanda Prabhu and Ha-

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ridäsa Öhäkura were going out knocking at every door in Bengal. When the householder came out they would say, “bolo ‘kåñëa’, bhajo kåñëa, koro kåñëa-çikñä, bhäi, mägi ei bhikñä, I have come here to beg alms from you.” What kind of alms are they begging for? The alms they wanted was: bolo ‘kåñëa’, bhajo kåñëa, koro kåñëa-çikñä, chant the name of Kåñëa, think of Kåñëa, and say ‘Kåñëa’. And they wanted them to know about Kåñëa’s teaching in the Bhagavad-gétä as It Is and the teachings of Caitanya Mahäprabhu. They spoke about this type of bhikñä. If a householder did not listen and shut the door, Nityänanda Prabhu would roll on the ground and cry. You see, this is a Vaiñëava. His heart bleeds.

Such Vaiñëava sädhus go to the doorstep of the householders who are too much attached to their family affairs, their home and hearth. They go to their doorstep to inculcate Kåñëa conscious-ness unto them, not for begging bread, “Roti, dähl, roti, dähl. I am a hungry person.” No, they are not hungry persons, they are not beggars, they are not going there for begging bread, but because their heart bleeds.

This Is Real Jīve Doyā

durlabha mänava-janama läbhiyä saàsärekåñëa nä bhajinu – duùkha kahiba kähäre?

“The human form of life is the rarest opportunity for attaining spiritual perfection. But now I am lamenting bitterly, because I’ve somehow or other been born with such an opportunity, and have wasted it by never worshipping Lord Krsna. Oh, to whom shall I tell the tale of this misery?”

(Çré Bhaktyäloka 2.4.1)

One who has obtained this rarely achieved human birth and is not doing kåñëa-bhajan is a distressed person, but he is thinking,

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‘I am happy! I am happy!’ He is living in a fool’s paradise. But the sädhu sees that he is a distressed person, and his heart bleeds. Therefore he goes there to speak about Kåñëa and to inculcate Kåñëa consciousness unto him. This is real upakära, para-upakära. It is real jéve doyä. He does not go for any other purpose. This is a real sädhu.

mahänta-svabhäva ei tärite pämaranija kärya nähi tabu yäna tära ghara

“It is the general practice of all saintly people to deliver the fallen. Therefore they go to people’s houses, although they have no personal business there.

(Caitanya-caritämåta, Madhya-lélä 8.39)

This is the nature of a mahätmä, the nature of a sädhu. He comes down to this material world. He wanders here, going door to door to deliver these pämaras. Patita-pämaras are most degraded sinful persons, those who are completely forgetful of Kåñëa, and who are engaged in their own sense gratification. The sädhus go to speak about Kåñëa, and to inculcate Kåñëa consciousness unto them. This is real welfare activity, doyä.

Vaiṣṇava Sādhus Are True Vairāgīs

janasya kåñëäd vimukhasya daivädadharma-çélasya suduùkhitasya

anugrahäyeha caranti nünaàbhütäni bhavyäni janärdanasya

“O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.” (Çrémad-Bhägavatam 3.5.3)

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The dear devotees of Lord Janärdana, Lord Kåñëa anugrahäyeha caranti – out of mercy they come down to this material world and wander here. For what purpose are they wandering here through-out the world? Janasya kåñëäd vimukhasya daiväd adharma-çélasya suduùkhitasya, to deliver the suffering living entities who have been suffering lakhs and lakhs of lives because of forgetting Kåñëa – the Vaiñëava sädhus, very dear intimate associates of Janärdana, Kåñëa, come down here. This is doyä. This is Vaiñëava. This is sädhu. They are not interested at all in this material world. Those who have developed detachment to this material world and are completely attached to the lotus feet of Kåñëa are true vairägés, renunciates. The question of this vairägya (detachment) is very important as it has a very deep purport. Many people cannot un-derstand it. In the Çrémad-Bhägavatam this is very elaborately de-scribed. The purport is there and one should understand it.

Vaiṣṇavas Impart Tattva-Jñāna

In the Bhägavatam you will find that Maitreya Muni said the following to Vidura,

sarve vedäç ca yajïäç ca

tapo dänäni cänaghajéväbhaya-pradänasya

na kurvéran kaläm api

“O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc.”


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The Vaiñëava sädhus come here and impart tattva-jïäna. Çiñyas te ‘haà çädhi mäà tväà prapannam.1 Çädhi means ‘please impart tattva-jïäna to me’. They give tattva-upadeça. This is their doyä, mercy. If someone is fortunate to receive the mercy of such a säd-hu and understands the three tattvas – éça-tattva, jéva-tattva, and çakti-tattva – his life becomes successful.

Therefore, take shelter of Kåñëa and understand that you are kåñëa-däsa, the eternal servant of Kåñëa. Sarva-dharmän parityajya mäm ekaà çaraëaà vraja,2 is Kåñëa’s last conclusive and most con-fidential instruction. Take shelter of My lotus feet. Give up all varieties of religion. Just take shelter of My lotus feet. That is çaraëägati. One who understands this tattva surrenders immedi-ately.

nija-tattva jäni ära saàsära na cäyakena vä bhajinu mäyä kare häya häya


When you associate with sädhus and understand this tattva – that I am the eternal servant of Kåñëa – then you will say, “Alas! Alas! What have I done? I have not served Kåñëa, and I have not taken shelter of Him, but instead I have served mäyä for so many lives.”

kaìde bole, ohe kåñëa! ämi tava däsatomära caraëa chäòi’ haila sarva-näça


Then you will cry and dash your head, “O Kåñëa! I am Your servant, but I am completely doomed because I did not take shelter at Your lotus feet and serve them.” You will cry and lament in this way. That is the result of association with a

1. Bhagavad-gétä 2.72. Bhagavad-gétä 18.66

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sädhu and hearing from a sädhu. He imparts this tattva-jïäna. That is a sädhu’s mercy.

sarve vedäç ca yajïäç catapo dänäni cänagha

jéväbhaya-pradänasyana kurvéran kaläm api


The sädhu’s imparting tattva-jïäna is his doyä. All the Vedas, all yajïas, all types of charity, developing detachment (vairägya to this material world), or going to the forest for tapasya – all of this cannot be compared to the doyä of imparting tattva-jïäna to others. This is the meaning of this verse.

Vaiṣṇavas Live Only for the Welfare of Others

çiväya lokasya bhaväya bhütayeya uttama-çloka-paräyaëä janäù

jévanti nätmärtham asau paräçrayaàmumoca nirvidya kutaù kalevaram

“Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Parékñit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?” (Çrémad-Bhägavatam 1.4.12)

Do you understand what the Bhägavatam is saying? Relish it! It is a question of relishment. It is nectar. What does the Bhägavatam – which is the most ripened sweetest nectarean juicy fruit of the Vedic tree – nigama-kalpa-taror galitaà phalaà1 – say here? It says

1. Çrémad-Bhägavatam 1.1.3

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that those who have completely dedicated themselves to the lotus feet of the Supreme Lord never do anything for their own enjoy-ment, or pleasure, or their own good, but that they have dedicat-ed their life to do good to others.

‘To do good to others’ what does that mean? To show mercy to all living entities who are unhappy. Their life is dedicated to enabling these living entities to become happy. That is complete dedication unto the lotus feet of Kåñëa. They are truly completely dedicated persons. That is why Prahläda Mahäräja said:

präyeëa deva munayaù sva-vimukti-kämä

maunaà caranti vijane na parärtha-niñöhäù

“My dear Lord Nåsiàha-deva, I see that there are many

saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.” (Çrémad-Bhägavatam 7.9.44)

There are so many saintly persons who are interested only in their own deliverance. My Guru Mahäräja translates na parärtha-niñöhäù in this way: “They are not interested in delivering others.” They are not interested in giving them the benefit of this Kåñëa consciousness movement. They are only interested in themselves. Let me be delivered! Not thinking of the deliverance of others, they go to a cave in the Himalayas or some solitary place. They

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are so selfish. But Prahläda Mahäräja says, “I am not selfish. I do not want to be liberated leaving aside all these poor fools and rascals. They have been suffering. Until they are delivered, I will not leave this material world.”

Tolerate and Cooperate

Such sädhus come down here to this material world, which is duùkhälayam, a miserable place and they know that. Then why do they come here? If you come to such duùkhälayam, miserable place, you must be affected by it. If you go to a muddy place you will be affected by it; some mud must come on you. So if you come to this material world, where there is misery, the three modes of material nature and the three täpas; ädhyätmika, ädhidaivika, and ädhibhautika,1 then you must be affected by it. When the sädhus, Vaiñëavas – who come here because their hearts bleed seeing the suffering of the living entities – suffer here, they just tolerate it. Therefore Mahäprabhu’s teaching is:

tåëäd api sunécenataror iva sahiñëunä

amäninä mänadenakértanéyaù sadä hariù

“One who thinks himself lower than the grass, who is more

tolerant than a tree, and who does not expect personal honour, yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.”

(Caitanya-caritämåta, Ädi-lélä 17.31)

1. Everyone who is conditioned by material existence – whether he be a man or beast or demigod or bird – must suffer from ädhyätmika (bodily or mental) pains, ädhibhautika pains (those offered by living creatures), and ädhidaivika pains (those due to supernatu-ral disturbances). (Çrémad-Bhägavatam 3.5.40, purport)

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In this way you can do hari-kértan, otherwise you cannot do it. Think yourself more humble than a blade of grass lying in the street and be as tolerant as a tree. It is a question of tolerance, sahiñëunä. Those sädhu-vaiñëavas tolerate it. My Guru Mahäräja’s instruction and all other äcäryas’ instruction is: cooperate and tol-erate, tolerate and cooperate. Çréla Prabhupada has said that. He has told me many times in Bhubaneswar, “Gour Govind cooper-ate and tolerate, cooperate and tolerate, cooperate and tolerate.” Yes, it is a question of tolerance. This is Vaiñëava. This is sädhu.

Why Do They Come to this Miserable Place?

Voluntarily, out of their causeless mercy they come down to this duùkhälayam, miserable place, this material world. They, the intimate associates of Kåñëa, are there in His eternally blissful abode. Why would they want to come down to this duùkhälayam, such a miserable place? Do they have any business here? No, they have no business at all here. They are not at all forced to come. They are not conditioned souls. The conditioned souls are forced to come here and to undergo suffering as a result of their previous actions, prärabdha-karma. They are forced, but a Vaiñëava is not forced to come. He has no karma-bandhana. He is free from it. So then why does he come? He comes because his heart bleeds. He tolerates ungrudgingly all misery and showers mercy upon the conditioned souls who have been suffering and suffering here for lakhs and lakhs of lives.

The jéva belongs to Kåñëa. The living entity is My eternal part and parcel, mamaiväàço jéva-loke jéva-bhütaù sanätanaù.1 When one who has developed love for Kåñëa sees the suffering of the living entities his heart bleeds because they belong to Kåñëa, they are related to Kåñëa. They are Kåñëa’s jévas and they are suffering.

1. Bhagavad-gétä 15.7

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Kåñëa is my beloved and lover. How can I tolerate it? This is doyä. This is jéve-doyä.

They come here and offer prayers to Kåñëa and to Mahäpra-bhu, “O Mahäprabhu, O Kåñëa, please shower Your mercy on these ignorant fools and rascals.” Prahläda Mahäräja said, “They are such fools and rascals. They have completely forgotten You. They cannot understand You. They don’t know what they are do-ing. They don’t know what the result of their activities is. Please shower Your mercy upon them.”

Be as Tolerant as a Tree

Take the example of Haridäsa Öhäkura. The päñaëòés persecut-ed him so severely that his whole body had open wounds. They dragged him to twenty-two bazaars and whipped him. The onlook-ers shed tears and wondered what these päñaëòés were doing. But Haridäsa Öhäkura did not curse them. Rather he offered prayers to the Supreme Lord, “O Jagadéçvara, O Gopéjanavallabha, these fools and rascals don’t know what they are doing. Please excuse them.”

Kåñëa tolerates everything but He cannot tolerate the perse-cution of His devotee. It is intolerable on His part. Therefore His Sudarçana cakra, the disc that protects the devotees, was rushing towards the päñaëòés who were persecuting His very dear devo-tee Haridäsa Öhäkura. But when Haridäsa Öhäkura offered those prayers, the Sudarçana cakra returned. That is what devotees do. They tolerate all these persecutions. They tolerate, and tolerate. Therefore it is said, “Tolerate, tolerate, tolerate!” Taror iva sa-hiñëunä, be as tolerant as a tree.

The päñaëòés will come to you and abuse you. They will speak ill of you and they will beat you, but you have to tolerate it. How do you tolerate it? Haridäsa Öhäkura tolerated it, and Nityänan-

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da Prabhu tolerated it when Jagäi and Mädhäi threw the broken pieces of their liquor pot at Him and injured His head. He was bleeding profusely, but He still embraced them and said, “Chant Hare Kåñëa!” He tolerated it. This tolerance, this is Vaiñëava. This is sädhu.

A Real Vairāgī

Because the päñaëòés are fools and rascals they do not know what they are doing; they have no consciousness at all. They are devoid of consciousness. They are devoid of knowledge. If they had knowledge and consciousness they would not have done it.

Jesus Christ tolerated. What did he do when he was crucified? He also offered prayers to the Supreme Lord, “Please excuse them.” This is Vaiñëava. This is sädhu. “O Gopéjanavallabha, O Jagadéç-vara, please excuse them. Please inculcate Kåñëa consciousness unto them. They are devoid of it. Please inculcate this bhakti-rasa unto them. If they develop Kåñëa consciousness, develop bhakti, they will not do this. They will not persecute anyone. Please ex-cuse them.” They tolerated and prayed for them. This is sädhu. This is Vaiñëava. This is a real vairägé, really detached.

Phalgu-Vairāgya – False Renunciation

One, who is not a real vairägé but a so-called vairägé, is called a phalgu-vairägé. In this regard, Çréla Rüpa Gosvämé has said:

präpaïcikatayä buddhyähari-sambandhi-vastunaù

mumukñubhiù parityägovairägyaà phalgu kathyate

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“The renunciation which is practiced by those desirous of impersonal liberation and which rejects things in connection with Lord Hari, thinking them to be material, is called phalgu-vairägya, external or false renunciation.”

(Bhakti-rasämåta-sindhu 1.2.126)

Phalgu-vairägya, dry renunciation is compared to the Phälgu River in Bihar. The Phälgu River looks dry, as if there is no wa-ter, but if you remove just a small amount of sand you will see that there is so much water underneath. There is plenty of water, but it looks apparently dry. There are vairägés who have become disgusted with this material world. They leave this world and go to a cave in the Himalayas or to some solitary place in the forest to do tapasya. Prahläda Mahäräja says here that they are selfish, maunaà caranti vijane na parärtha-niñöhäù.1 That is not real vairäg-ya. It is not real detachment. That is phalgu, dry, or cheating. Inside they have so many material desires, but apparently they appear to be greatly detached persons. They are like the Phälgu River; so much water underneath but dry on the surface. That is not real vairägya.

So-Called Vairāgya Is Useless

It is a fact that if someone becomes disgusted with this world, he develops vairägya, detachment. But if he does not develop prema-bhakti, kåñëa nirmala prema-bhakti, if he does not develop pure bhakti, çuddha-bhakti, pure love for Kåñëa, and if he never shows doyä, kindness, mercy to the suffering living entities, then his so-called vairägya, detachment is meaningless, useless. That is çuñka-vairägya, or dry vairägya. What is the meaning of it? It is meaningless. But many people cannot understand this. They mis-understand this vairägya. Thus being disgusted with the material


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world they become selfish and go to the Himalayan mountain-ous caves or a solitary place in the forest to do severe sädhana, austerities for their own deliverance. They never think of others. Whereas my Guru Mahäräja states here, “A Vaiñëava like Prahlä-da Mahäräja is not interested in such a bluff of spiritual advance-ment. Rather, he is interested in enlightening people in Kåñëa consciousness because that is the only way for them to become happy. Prahläda Mahäräja says clearly, nänyaà tvad asya çaraëaà bhramato ‘nupaçye: ‘I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy.’ One wanders within the universe, life after life, but by the grace of a devotee, a servant of Çré Caitanya Mahäprabhu, one can get the clue to Kåñëa consciousness and then not only become happy in this world but also return home, back to Godhead.”

Furthermore, he says that, “We do not teach one to medi-tate in a secluded place just so that one may show that he has become very much advanced and may be proud of his so-called transcendental meditation, although he engages in all sorts of foolish materialistic activity. A Vaiñëava like Prahläda Mahäräja is not interested in such a bluff...” He comes to the busiest part of the world, like the Western world, where people are so en-grossed in materialistic activities and sense enjoyment. He goes to the gross materialists. He takes such trouble. He tolerates all this. He comes here to inculcate Kåñëa consciousness unto them. His heart bleeds. He does not say, “This is mäyä, this is mäyä, and this mäyä; neti, neti, neti, neti1 – not this, not this, not this.” It is like removing the skin of an onion; one after another, removing, removing, removing. If you do that then what will be left? Noth-ing! Neti, neti, this is mäyä, this is mäyä, this is mäyä, and this is mäyä. Yes, this material world is an illusory world; everything is illusory, everything is mäyä here, but when you have become dis-

1. neti neti, the process by which one analyses existence to search out the Absolute Truth.

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gusted with this material world and go to a solitary place or a cave in the Himalayan mountains, is that not mäyä? Is mäyä not there? Is it not a part of the illusory world? He has not developed true Kåñëa consciousness: everything is related to Kåñëa, kåñëa sam-bandhi-vastunaù mumukñubhiù parityägo vairägyaà phalgu kathyate.1 This is related to Kåñëa, and that is related to Kåñëa. A palatial building is related to Kåñëa and a virtuous place is also related to Kåñëa. How can you leave and say it is all mäyä? The busiest place, a palatial building; this is all mäyä. I will go to the forest, become naked or wear only one kaupéna. What sort of vairägya is that? He does not know what real vairägya is. He does not know the pur-port of vairägya-tattva, but a Vaiñëava, a sädhu knows it. He never leaves. No bhoga, no tyäga – he is neither interested in materi-al enjoyment, nor interested in so-called detachment, vairägya. Bhoga-tyäga, tyäga-tyäga – he has given up this material enjoy-ment and at the same time he has given up the pride of being a great renunciate. ‘I am such a great renunciate. I have renounced everything: my home, my family, and my country. Everything I have renounced!’ It is tyäga, but because he has developed the pride of being a great renunciate, he is not a real renunciate since pride is a demoniac quality, dambho darpo ’bhimänaç ca2.

If the Desires for Fame and Reputation Pollute My Heart

Bhaktivinoda Öhäkura has said:

‘ämi ta’ vaiñëava’ e buddhi ha-ileamäné nä ha’ba ämi

pratiñöäçä äsi’ hådaya düñibe,ha-iba niraya-gämé

1. Bhakti-rasämåta-sindhu 1.2.2562. Bhagavad-gétä 16.4

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“If I think that I am a Vaiñëava, then I shall look forward to receiving respect from others. If the desires for fame and reputation pollute my heart then I shall certainly descend into hell.” (Kalyäëa-kalpataru 3.2.8)

I am a great Vaiñëava, a great sädhu. I am a great tyägé, a great

renunciate. Don’t you know who I am? If this enters into your head you cannot become a Vaiñëava, because amäné nä ha’ba ämi – then you demand respect. You never command respect. amäninä mänadena, do not demand respect, but pay respect to one and all. That is Mahäprabhu’s teaching. Bhaktivinoda Öhäkura has said that if someone develops amäné nä ha’ba ämi – then I cannot pay respect to one and all, but rather I will demand respect. Pratiñöäçä äsi’hådaya düñibe, ha-iba niraya-gämé – then I will run after name, fame, prestige, and adoration, prastiñöhä. My heart will be pollut-ed; it cannot be purified and cleaned from this material dirt and I will go to hell. So-called renunciates are very proud of their re-nunciation. They do not know what the real purport of renuncia-tion, vairägya is. They are not Vaiñëavas at all. They never think of the deliverance of others.

Sarva-Bhūte Doyā

To Show Mercy to All Living Entities

Thus sarva-bhüte doyä, to show mercy to all living entities, is real doyä. That is the symptom of a bhakta and bhakti. Why do sädhus like Prahläda Mahäräja and Haridäsa Öhäkura show such mercy? Why do they show such mercy to all living entities? They show mercy because they love them. In the previous verse Prahlä-da Mahäräja said, “My concern is only for the fools and rascals who are making elaborate plans for material happiness and main-taining their families, societies and countries. I am simply con-

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cerned with love for them.”1 This is because he has developed pure love for Kåñëa and they are all related to Kåñëa. He sees only one relationship. What is that relationship? Kåñëa-sambandha, the relationship with Kåñëa is mukhya-sambandha, the chief relation-ship. And every living entity is related to Kåñëa. Kåñëa is in the heart of every living entity as Paramätmä. He sees that Paramät-mä. He has developed such vision; he has developed equal vision.

The Nature of a Real Vairāgī

vidyä-vinaya-sampannebrähmaëe gavi hastini

çuni caiva çva-päke capaëòitäù sama-darçinaù(Bhagavad-gétä 5.18)

The Gétä states that he has developed equal vision. He never sees the outward bodies. He sees the Paramätmä in a brähmaëa, a caëòäla, a cow, and a dog. He never sees the outward bodies. He sees how the Paramätmä is present in a caëòäla, in a brähmaëa, in a dog’s body and in a elephant’s body. He loves one and all; all living entities, because they are all related to Kåñëa. As I have my eternal loving relationship with Kåñëa, they are also related to Kåñëa. So kåñëa-prema, love of Kåñëa, is the nature of a real sädhu Vaiñëava who is a completely surrendered soul. He loves all living entities like his own brother. As I am a soul, I am related to Kåñëa, he is also a soul, so he is also related to Kåñëa. He is like my brother. Only one who develops love for Kåñëa can love all living entities. Otherwise there is no question of love at all because he will see the outward bodies and cannot see the soul and Supersoul inside. How can he love them? Whereas, a sädhu, a Vaiñëava sees


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it, and Prahläda Mahäräja sees this. Therefore Prahläda Mahäräja said, “I don’t want liberation. As for me, I do not want to be lib-erated alone leaving aside these poor fools and rascals. They are suffering, suffering, and suffering. I know that without Kåñëa con-sciousness, without taking shelter of Your lotus feet one cannot be happy. So I want to inculcate Kåñëa consciousness unto all living entities. I want to deliver one and all. Let them all be happy. Let their unhappiness, their distress, and their suffering be destroyed forever.”

As Väsudeva Datta said, “Oh Mahäprabhu, please deliver all the living entities and let all their sinful reactions come to me. Let me stay here and suffer.” This is the heart of a Vaiñëava. Be-cause he loves Kåñëa, he loves all living entities who are related to Kåñëa. This is love. This is doyä, sarva-bhüte doyä. This is the real nature of a sädhu. That is the real nature of one who is a real vairägé.

It Is a Question of Love

A sädhu is a real vairägé, renunciate. He comes here out of mer-cy and imparts this tattva-jïäna. He comes to inculcate Kåñëa con-sciousness unto these forgetful living entities, especially human beings. Of course Çrémän Mahäprabhu inculcated Kåñëa con-sciousness unto tigers, deer, lions, snakes and bears while He was passing through the Järikhaëòa jungle. He made them chant Hare Kåñëa and dance. Mahäprabhu can do that. He is supremely pow-erful. But a sädhu, a gaura-priya-jana, who is very dear to Mahäpra-bhu, comes here because he is concerned about these poor fools and rascals who have so many elaborate plans for material hap-piness, maintaining their families and society. He comes to the busiest Western world where gross materialists live and inculcates Kåñëa consciousness unto them. That is the real doyä, mercy. Be-

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cause then they will be happy and their suffering will be done away with forever. They are my brothers. As I am soul, they are souls. He is related to Kåñëa and He loves them. It is a question of love. Unless you develop kåñëa-prema, you cannot love anyone.

Without Jīve Doyā Your Bhagavat-Upāsanā Is Incomplete

A Vaiñëava is not selfish. He is always thinking of the welfare of all the living entities. Without this your so-called bhagavat-up-äsanä is incomplete. You may be worshipping the Deities, you may be worshipping the Lord, but if you are not thinking of the welfare of all living entities then your so-called worship, bhagavat-upäsanä is incomplete. Is it complete if you cannot see the Lord in all living entities? Sa bhakta präkåta småtaù, one who is a neophyte sees God in the Deity and nowhere else. So his bhagavat-upäsanä is incomplete. It is not complete. But a sädhu comes here and teaches.

Who Else Will Shower Mercy Upon Them?

Bhaktivinoda Öhäkura has said, “O Vaiñëavas! O sädhus! Please think about this matter very deeply and seriously. Because if you don’t think of the welfare of all these living entities who have been suffering here for lakhs and lakhs of lives and if you don’t shower mercy on them, how can they be delivered? How can they be relieved of their sufferings?”

What kind of vairägya have you developed if you are not think-ing of the welfare of the suffering living entities but are saying that you are a great renunciate? What kind of renunciation is it? Bhaktisiddhänta Öhäkura has said that a pägal, mad man, thinks that those who are not mad, those who are in real consciousness,

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are mad. Materialistic people are crazy but they think that the people who have given up everything, and are chanting Hare Kåñëa and dancing, are crazy. One who is addicted to drinking liquor may think himself to be Indra. He thinks that others who are not drinking are foolish people because they are not drinking and becoming Indra. He says that they are unfortunate persons, because they are not drinking liquor.

Similarly, the materialistic people think that the Vaiñëava sädhus who have given up their material attachments, who have developed only attachment to the lotus feet of Kåñëa, who are en-gaged in His loving service under the guidance of a bona fide guru, who are wandering throughout the world to teach the science of Kåñëa consciousness, and who are imparting this tattva-jïäna – that they are pägal, crazy people.

I have given the examples of Haridäsa Öhäkura and of how Jagäi and Mädhäi threw the broken pieces of their liquor pot at Nityänanda Prabhu, which hurt His head and made it bleed profusely. Still, Nityänanda Prabhu was so compassionate that He embraced them and showered mercy upon them. Haridä-sa Öhäkura was also like that. They tolerated everything. They showered their mercy on such rascals and fools. They inculcated Kåñëa consciousness unto them. This is a Vaiñëava.

Therefore Bhaktivinoda Öhäkura has said, “O sädhus! Oh Vaiñëavas! Unless you shower your mercy on these rascals and fools whose consciousness is so low that it is like the conscious-ness of an animal – who will shower mercy unto them? How will Kåñëa consciousness be inculcated unto them? How will they be delivered? How will their distress be gone forever? How will they become happy? How will their suffering end? How will they be relieved from their suffering unless you shower mercy upon them?

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A Vaiṣṇava Tolerates Everything Ungrudgingly

Thus, if they come to beat you, tolerate it! If they speak ill of you, tolerate it! Be like an affectionate father who tolerates the kicking of his child. If there is a big boil on some part of the child’s body and it requires that this part of the body needs to be cut off, that it will be good for the child, then the father calls the doctor to come to cut off that affected part of the body, other-wise the whole body will be affected. Then, that ignorant child kicks his father, and speaks ill of his father, but the father toler-ates it because he knows that it is good. Similarly, you sädhus, you Vaiñëavas, you dear servants of Kåñëa, you should tolerate all this: the persecution by the päñaëòés, the persecution by these fools and rascals, if they abuse you, if they speak ill of you, or if they come to beat you, please tolerate it and shower your mercy upon them. Inculcate this Kåñëa consciousness unto them. That is real wel-fare activity, which is truly good for them. And when they will be Kåñëa conscious they will understand what they have done. At that time they will regret their activities, but now they do not know what they are doing because they are devoid of Kåñëa con-sciousness. And that is what is needed. So this is a real sädhu and a true Vaiñëava: one who always thinks of the welfare of others. He is not selfish. He never leaves this world; he is not interested in so-called meditation in the Himalayas or the forest. Rather he comes to this busiest part of the world to shower mercy unto the suffering living entities and to inculcate Kåñëa consciousness unto them. He tolerates everything, all persecutions, ungrudgingly.

The heart of a

Vaisnava

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oluntarily, out of their causeless mercy they come down to this duùkhälayam, miserable place, this material world. They, the intimate associates of

Kåñëa, are there in His eternally blissful abode. Why would they want to come down to this duùkhälayam, such a misera-ble place? Do they have any business here? No, they have no business at all here. They are not at all forced to come. They are not conditioned souls. The conditioned souls are forced to come here and to undergo suffering as a result of their previ-ous actions, prärabdha-karma. They are forced, but a Vaiñëava is not forced to come. He has no karma-bandhana. He is free from it. So then why does he come? He comes because his heart bleeds. He tolerates ungrudgingly all misery and show-ers mercy upon the conditioned souls who have been suffering and suffering here for lakhs and lakhs of lives. ”

“ V

the heart of a vaisnava

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