Should One Accept Disciples? Srila Bhaktisiddhanta Saraswati Prabhupada, courtesy Sun

[Tamohara dasa ADMIN.]

Should One Accept Disciples?

BY: SUN STAFF

HDG Srila Bhaktisiddhanta Saraswati Thakur

Jul 24, 2012 — CANADA (SUN) — By Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, originally published in the Harmonist (renumbered here).

Question 1: Is it necessary to be in the association of saintly persons (sadhu-sanga) at all times?

Answer: We must be in sadhu-sanga at every moment. I am weak. Without sadhu-sanga I cannot possibly save myself. If I remain far away from sadhu-sanga, then I will fall pray to the ill-mentality that "I am the master." If we do not live in accordance with the instructions of the sadhu or the guru, then we will be plunged into great calamity. The moment we are without shelter, maya will capture us. Consequently, we will roam here and there in this material world as a servant of maya.

 

Question 2: How is one delivered from the cycle of material existence (samsara)?

Answer: Without the mercy of Bhagavan, no one can ever be delivered from material bondage. We are the eternally purchased slaves of Krsna. As soon as we forget this, we must become the slaves of maya. Only service to Bhagavan constitutes bhakti. The desire for sense gratification is not bhakti (abhakti); it is entanglement in material existence. The only way to be delivered from this disastrous material existence is to hear krsna-katha from Sri Guru and the Vaisnavas, accompanied by self-surrender, submissive inquiry and a service attitude. By hearing hari-katha with affection (priti), the tendency to get entangled in material existence will come to an end.

 

Question 3: Should one accept disciples?

Answer: Without becoming a suddha-bhakta or a mukta (liberated soul), a person should not accept disciples. First, he should become a disciple himself by taking shelter of a bona fide guru, and he should also hear hari-katha from his lips. Then in his own life he should practise all he has heard from Sri Guru. Thereafter, by humbly performing kirtana - that is, repeating to others what he has heard - gradually he may also become a guru himself.

It is self-deception to think "I will intentionally remain laghu (insignificant) forever." One must become guru. This means one has to become a true devotee of Krsna, fully engaging all one's senses in service to Krsna, at every moment.

This does not necessarily mean that one must accept disciples. Still, by the desire of Bhagavan, some suddha-bhaktas impart instructions for the welfare of the people in general. They are devoid of any selfish motive in doing so. Their purpose is to make those who are laghu (insignificant) become guru (significant); to make those averse to Bhagavan inclined towards Him; and to make everyone a devotee of Krsna.

 

Question 4: Is Krsna the wealth of the guru?

Answer: Srila Gurudeva is the proprietor of Bhagavan. Bhagavan Sri Krsna is the wealth of Sri Gurudeva, so only Sri Guru can give us Bhagavan. It is solely by the mercy of Sri Guru that one will attain Krsna's mercy and have darsana of Him.

 

Question 5: What does "darsana of Bhagavan" mean?

Answer: To have darsana of Bhagavan means cent-per-cent engagement of the senses in the service of Godhead. In other words, it means to serve Bhagavan with all of one's senses throughout the twenty-four hours of the day. To be thus engaged is in fact to be established in atma-dharma (the constitutional function of the soul) and is actual bhagavat-darsana. Internal and external sphurti (transcendental vision) of Krsna, which arises by Sri Guru's mercy as well as by the influence of one's bhajana, is indeed darsana of Krsna.

 

Question 6: Is it especially necessary to have antar-darsana (internal darsana)?

Answer: Certainly. To relinquish external vision - vision aimed at enjoying this world - along with the physical forms therein, it is especially necessary to have internal vision. Someone who does not have internal vision will surely have external vision, in which he sees everything as meant for his own enjoyment. Indeed, external vision means seeing maya, or illusion.

When someone is extremely eager to see the contents of the letter, he won't waste his time staring at the external envelope. If we can perceive the whole universe as engaged in the service of Bhagavan, our external vision of it will be dispelled.

"Bhagavan pervades the whole universe; everyone's heart is His place of residence. He constantly resides in the temple of my heart to bestow upon me the opportunity to serve Him."

When this realization intensifies and becomes strong, we will see the whole world as His residence, just as we see our heart - atmavat manyate jagat. We will perceive the presence of our worshipable Lord everywhere. At that time there will be no question of having bahir-darsana, external vision; itara-darsana, separate vision from the interest of Krsna; laghu-darsana, insignificant vision; visva-darsana, objective vision of the phenomenal universe; and so forth. Only then will we perceive the whole world to be full of transcendental happiness.

 

Question 7: Can I protect myself?

Answer: Never. To think, "I will protect myself," is a fiendish, non-devotee mentality. As soon as this type of ill-thought comes, one is endangered.

"Sri Krsna is my sole protector. What do I have to fear?" We should exclusively imbibe this exalted conception, just as Bhakta Prahlada Maharaja did. If we become indifferent to the narrations and instructions of Sri Bhagavan, then soon after, our reliance on Him will lessen. As a result of this, our various ill-thoughts and our false-egos would place us in a calamitous situation.

We will constantly busy ourselves in service to Bhagavan without wasting even a single moment. We have to serve, remaining exclusively in the association of sadhus. By constantly remaining in such sadhu-sanga, our aptitude for service will continuously be enhanced.

Bhagavan fulfils every desire of His surrendered bhaktas without fail, and He never rejects them - krsna sei satya kare, yei mage bhrtya [Sri Caitanya-caritamrta, Madhya-lila, 15.166]. Only Sri Bhagavan has the ability to protect us by giving us shelter. Other than He, no one else has such power. With such resolute faith, we can become free from fear and anxiety, and become happy and successful. Krsna is the embodiment of auspiciousness; and therefore, if we have complete faith in His nature to bestow auspiciousness, we will certainly attain such auspiciousness. Words cannot express the kind of great auspiciousness that is obtained by surrendering fully at the lotus feet of Bhagavan.

 

Question 8: Who will be delivered?

Answer: It is only when we do not engage ourselves in service to Bhagavan that other thoughts, characteristic of the enjoying mentality, grasp us. The embodiment of compassion, Sri Krsna, is always ready to protect us from this danger, but how will we be protected if we do not entirely depend upon Him? As the guru, Krsna protects the jiva. Sri Guru is the embodiment of Krsna's mercy. Sri Gurudeva, the representative of Sri Krsna, descends to this world to deliver the jiva from material existence and bring him back to Krsna. Only those fortunate seekers of the Truth who whole-heartedly accept the mercy of Sri Gurudeva can be delivered from this material existence and enter into the abode of transcendental peace and happiness.

[Tamohara dasa ADMIN.]

"A Deliberation on the Methodology of Sadhu-sanga" by HDG Srila Bhaktivinoda Thakur, originally published in Sri Sajjana-toshani, 1917.

Association is the basis of one's nature

A person's nature is shaped by the company he keeps. In other words, a person develops a nature similar to that of whomever he associates with. The jiva's association with the fruitive activities he performed in his past life moulds his nature, and this nature is transformed by the company he keeps in his current life. Thus, association is the root cause in forming a person's character. It has therefore been said:

yasya yat sangatih pumso
manivat syat sa tad-gunah

Sri Hari-bhakti-sudhodaya (quoted in Sri Bhakti-rasamrita-sindhu 1.2.229)

The quartz crystal assumes the colour of any object in its proximity, regardless of the hue of that object. Similarly, a person acquires the qualities of whomever he joins company with. Sadhu-sanga is the path to liberation Srimad-Bhagavatam (3.23.55) states:

sango yah samsriter hetur
asatsu vihito 'dhiya
sa eva sadhushu krito
nihsangatvaya kalpate

By associating with worldly-minded materialists, a person is bound to undergo severe suffering in material existence. He will certainly have to bear the consequences of his association, even if he cannot distinguish between good and bad. By associating with saintly persons, however, a person attains nihsangatva, complete freedom from worldly attachments.

Relinquishing unfavourable association is essential

Regarding bad association, Srimad-Bhagavatam (3.31.33-34) affirms:

satyam saucam daya maunam
buddhih srir hrir yasah kshama
samo damo bhagas ceti
yat-sangad yati sankshayam
teshv asanteshu mudheshu
khanditatmasv asadhushu
sangam na kuryac chocyeshu
yoshit-krida-mrigeshu ca

Worldly association destroys all one's virtues like truthfulness, cleanliness, mercy, gravity, intelligence, shyness, prosperity, reputation, forgiveness, control of the mind, control of the senses, good fortune and opulence. One should utterly reject the company of a person who is not a sadhu, considering such association to be extremely miserable, for such a wicked and restless fool is but a dancing dog in the hands of a woman and is thereby simply bent on annihilating himself.

The symptoms of a sadhu, and the necessity of sadhu-sanga

We do not, however, attain the desired goal merely by renouncing bad association. We must earnestly engage in sadhu-sanga. The symptoms of a genuine sadhu, one whose association must be sought, have been outlined in Srimad-Bhagavatam (3.25.21,23-24):

titikshavah karunikah
suhridah sarva-dehinam
ajata-satravah santah
sadhavah sadhu-bhushanah
mad-asrayah katha mrishtah
srinvanti kathayanti ca
tapanti vividhas tapa
naitan mad-gata-cetasah
ta ete sadhavah sadhvi
sarva-sanga-vivarjitah
sangas teshv atha te prarthyah
sanga-dosha-hara hi te

Lord Kapila said, "O Mother, the sublime ornaments of a sadhu are that he is tolerant, merciful and a well wisher and friend to all living entities. He considers no one his enemy, is peaceful and abides by the scriptures. These qualities comprise the nature of all pure devotees.

"Since the minds of such personalities are fully absorbed in Me, they do not perform the arduous endeavours of those lured by the paths of karma, jnana or ashtanga-yoga. Rather, they engage themselves simply in speaking and hearing harikatha, their minds having been easily cleansed by narrations of My pastimes. O virtuous lady, these devotees, who are completely free from all worldly attachments, counteract the harmful effects of a person's material bondage. You should pray for their association."

A sadhu is very rare and not to be judged by external dress

We should not identify a sadhu by his external garb. Even if someone has completely given up criticising others and engaging in idle gossip, he must clearly possess the above-mentioned virtues before we can recognise him as a sadhu. In this Age of Kali, knowledge of what makes a real sadhu is vanishing. It is a matter of grave concern that anyone and everyone who dresses himself as a sadhu is acknowledged as one. We should be ever mindful that by associating with such false sadhus we become duplicitous ourselves. There are few genuine sadhus. They are currently so rare that a person would be lucky to discover one after intently searching far and wide for a very long time.

Krishna-bhakti influenced by madhurya-rasa is especially uncommon

Mahadeva (Lord Siva) once said to Devi (Parvati),

"O Bhagavati, among thousands upon thousands of persons desiring salvation, perhaps one exhibits the characteristics of a liberated soul. Among thousands upon thousands of such persons, maybe one actually achieves spiritual realisation and perfection. And among millions and millions of perfected and liberated souls, perhaps one, on the strength of his past virtuous activities (sukriti) and good association (sat-sanga), is devoted to Lord Narayana. Just see, the devotees of Lord Narayana are self-satisfied, and therefore they are extremely rare. But look here. If the pure devotee who serves Lord Narayana in dasyarasa, the mood of servitorship, is so rare, how much more uncommon is he who serves Sri Krishna in madhurya-rasa, the mood of amorous love."

The devotee of Lord Krishna is the topmost sadhu,and the fruit of associating with him is the highest

Only Sri Krishna's pure devotee, who possesses all the symptoms mentioned previously, is to be considered the best of sadhus, and his association is highly desirable for us. Sri Brahma describes the benefit we receive from this association:

tavad ragadayah stenas
tavat kara-griham griham
tavan moho 'nghri-nigado
yavat krishna na te janah

Srimad-Bhagavatam (10.14.36)

Sri Brahma says, "The attachment and hatred that arise from spontaneous absorption in the objects of sense gratification are robbing us of our true nature. Our homes have become nothing but prison houses and we are constantly bound by the foot-shackles of material affection (moha). What a miserable condition we are in. O Sri Krishna, only when possessiveness (mamata) towards You awakens in my heart by associating with Your pure devotees, shall I be counted among Your associates. From that day, the various propensities of my mind, such as attachment, shall no longer act like thieves but like beloved friends, by allowing me to engage in pure devotional service to You. Only then will my home become transcendental and bestow eternal bliss; only from that day will my power of affection become favourable for devotional service and actually advance the cause of my soul."

Lord Brahma offered further prayers:

tad astu me natha sa bhuri-bhago
bhave 'tra vanyatra tu va tirascam
yenaham eko 'pi bhavaj-jananam
bhutva nisheve tava pada-pallavam

Srimad-Bhagavatam (10.14.30)

"O Sri Krishna," he entreated, "my earnest prayer is that in this life as Brahma, or in any other species of life, even as an animal or a bird, I may attain the fortune of being counted as one of Your devotees and engage in devotional service to Your lotus feet." One achieves this exalted position only by associating with a pure devotee of Sri Krishna.

Sadhu-sanga misconceived

What activities comprise sadhu-sanga? This is a matter of great importance. Generally people think that sadhu-sanga is performed when one identifies a sadhu and massages his feet, offers obeisances to him, honours his caranamrita, takes his remnants or donates some money to him. It is true that a person honours a sadhu by these activities and thereby derives some benefit, but it is incorrect to deem these activities sadhu-sanga.

The methodology of associating with sadhus

Srimad-Bhagavatam (2.7.46) describes how to engage in sadhu-sanga:

te vai vidanty atitaranti ca deva-mayam
stri-sudra-huna-sabara api papa-jivah
yady adbhuta-krama-parayana-sila-sikshas
tiryag-jana api kim u sruta-dharana ye

The word adbhuta-krama denotes Sri Krishna, whose pure devotees are adbhuta-krama-parayana, or dedicated to Him. Only those who make a great endeavour to seek training and instruction from the sila, or nature and spotless character, of such pure devotees can understand the illusory potency of the Lord. They alone become capable of fully crossing the ocean of maya. Even souls who are born as women, sudras, hunas (a hill tribe originating from Eastern Germany and part of Russia ), sabaras (a tribe of hunters who keep and sell pigs )or other sinful kinds of human beings, or as animals and birds, can learn from the character of a Krishna-bhakta and thereby effortlessly cross the ocean of birth and death. Thus, what doubt can there be that scholars with profuse knowledge of the scriptures will not also easily cross the ocean of material bondage by following the spotless conduct and character of a pure devotee.

In conclusion, one cannot transcend the power of maya even after acquiring knowledge from many scriptures. No great benefit is achieved from birth in a high-class family, and one is unable to cross the material ocean of birth and death even after practicing the dry renunciation enjoined in sastra. Nor can worldly opulence and physical beauty render this favour. One achieves unalloyed, transcendental devotional service to Sri Krishna only by very carefully investigating the nature and character of the pure devotee, who is a true sadhu, and then by honestly following him.

The materialist's humility and appeals for mercy are utter hypocrisy

Materialistic persons offer obeisances to a sadhu and pray to him, "O benevolent one, I am extremely fallen. Please bestow your mercy upon me and explain how my attachments to this world may be removed." But their words are hollow. In the depths of their heart, they are convinced that accumulating wealth is real gain, and amassing objects for sense enjoyment is life's only goal. An infatuation for money burns in their hearts day and night. The materialist hankers to be recognised by the sadhu and fears that the sadhu's curse may destroy his prospects for sensual pleasure. Therefore, he displays false humility and devotion before him. If the sadhu were to bless such a person by saying, "May your desire for sense gratification be extinguished, your opulence destroyed and your relatives taken away", the materialist would at once cry, "O sadhu-maharaja, be kind! Don't bless me like this. Your favour is a curse and definitely harmful for me." Just see! Such behaviour with a sadhu makes a mockery of sadhu-sanga.

Duplicity deprives one of the real fruits of sadhu-sanga

In the course of life, we may encounter many sadhus, but our deceitful natures check us from receiving the real benefit of their association. Our souls will make spiritual advancement if, with simple faith, we carefully and continuously assimilate the spotless character of a genuine sadhu - that is, a mahatma, great soul. Keeping this in mind, we should associate closely with a sadhu. By doing so, we will become conscious of his nature and character and make a focused endeavour to develop such a nature and character ourselves. This, indeed, is the teaching of Srimad-Bhagavatam.

Translated from Sri Gaudiya Patrika, Year 2, Issue 7 (1950). Originally published in Sri Sajjana-toshani in 1917.