Those who are great personalities who like to save the whole Universe become a target of attack of common people. Tulsi das who was a Ram bhakta was always criticized by someone, but he never felt any reaction inside heart, he used to say that—“Well, I cannot see my own fault, so I can get the chance to rectify myself, if somebody can criticize me.”
A vaishnava on the highest level, a parama-bhakta, can bestow the gift of shaktisancara, can transfer bhakti-shakti, but as long as he is not more than a vaishnava on the middle level, a madhyama-vaishnava, he is not able to bestow shakti-sancara and consequently he cannot offer the maha-mantra, let alone its artha, its import. Otherwise he becomes an aparadhi.
Perhaps this is the reason our parama-gurudeva, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura Śrīla Prabhupāda, used to say that bhakti is not preached by language, but by bhakti alone. Although language is essential in communicating matters of the heart, for one whose heart is devoid of bhakti, mere knowledge of language is insufficient to inspire bhakti in the hearts of others. It is only because of the pure bhakti present in the heart that one’s words are infused with divine power. Only then is it possible for bhakti to be transmitted to the hearts of one’s listeners, and only then will the listeners feel inspired to render devotional service.
Sri Guru, the Vaisnavas and Sri Bhagavan – these three are antaryami. In other words, they are the internal witnesses and know our heart. They see the Truth and speak the Truth. They extend their causeless compassion to the conditioned souls of this world in ways that are unnoticed by mortal intelligence and inconceivable to it. Truly nothing in this world can compare to their compassion. Only a soul who possesses sufficient spiritual merit can fathom something of their unsurpassed compassion.
Bhakti Siddhanta Vani –short texts
Gaudiya Gosthi Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvami Ṭhākura Prabhupāda told that—Those exalted, elevated devotees those who trying their best to follow Śrī Caitanya Mahaprabhu in toto, they become a target of attack of common people.” If we can make a...
Excerpt from the newly-published book A True Servant, A True Master, a collection of letters from Śrī Śrīmad Bhaktivedānta Vāmana Gosvāmī Mahārāja, 28/3/1977 (Letter 41) If one does not have knowledge of tattva-siddhānta, advancement in bhajana is not...
We are living in the material world where all activities are performed by the material senses. In the spiritual world, there is no conflict of interest and no abomination. All transcendental sentiments are present in the spiritual world in their pure and original...
Those who have direct darśana often risk a misunderstanding. The proverb “Too much familiarity breeds contempt” is proof of that. Though proximity to śrī guru and Vaiṣṇavas has not been forbidden because of this, the statement “vando muĩ...
Guru darshan means to realize each and everything meant for Guru-puja not for our sensual enjoyment. Whereas laghu darshan means to watch everthing with enjoying mood. The term “Darshan” is not the perfect translation of the word Philosophy because Philosophy the...
Who is suggesting that with anarthas Haribhajan is possible?
If we like to get one drop of honey, and if we are given the facility to grind and paste all flowers, will it be possible for us to get one drop of honey? All our Paramhasa Guruvarga, they are all like honey bees, because they can collect the essence from different scriptural analyses for us, which is surely not possible for us. From Srimad Bhagavatam we know…
Nothing can be gained by running away from the unpleasant world in which
we live, by diving and plunging into the bliss of realization. Our spiritual
happiness is quite unimportant, rather an impediment. Her and His happiness is everything. Even with the greatest enthusiasm and inspite of all trances of bliss we must go step by step, otherwise we believe we are on a high stage but are only on an emotional, mind made stage.
“Smriti and vismriti” (memory & lost of memory) these two are the most vital points to be considered in the way of sādhana-bhajana. Smriti is sādhana and is the vitals of sādhya (The attainable object in the way of our bhajana) and vi-smriti is nothing but the deviation from that. All different kinds of vidhi and niṣedhāḥ belong to these two words; again all rāga or priti and virāga or repulsion– these two factors are dependent on these two words.