Chapter 4. With Sincerity to Safety

Srila Sridhar Maharaj: Pure means God-interested. In one’s innate nature, God’s interest is present. Only God’s interest is the innate tendency, and when that is uncovered, we can see everything as it is. There, everything is doing the service of the Absolute, and everything is all right. The only anomaly arises when we want to see the Absolute as my servant or I want to non-cooperate with Him (bhukti-mukti-sprha). These are two kinds of misconceptions, but really everything is meant for serving Him, and I am also a servant included within that jurisdiction. I am a servant. My duty is to use myself cent-per-cent to serve Him. Service is the truth. Service, not of the nation or society or land or country, but service of the Absolute: that is truth. Only misconception has come to deviate us from that vision and so cause our suffering. It is something like disease. We are attacked by a disease of exploiting tendency or renouncing tendency. The duty of every jiva-soul is to be an inseparable organic unit to serve and to work for the interest of the organic whole. That is the basic idea.

Question: Does each unit have an eternal relationship with the whole which is not the same as that of another unit?

Srila Sridhar Maharaj: They are individuals, but in consonance. There is some sympathetic relation between them. There are groups also according to the nature of service: dasya, sakhya, vatsalya, and madhura. There are so many groups, and they are sympathetic. Sometimes there also may be fighting with the opposition, but that is also service!

Question: Can you explain further of what you mentioned recently, that in the devotee’s quest to become pure, he must go through numerous situations where he is accepting something higher and rejecting something lower: eliminating the lower conception and accepting the higher conception?

Srila Sridhar Maharaj: Those are different stages of that misunderstanding, different strata. Sadhana means progress, which means eliminating something and inviting something higher. In this way, the process is there, and that may be quick in a certain case and slow in another. It may be slow or rapid, but we are to pass through different stages according to the intensity of illusion.

Question: What is the determining factor as to whether we pass through such a stage slowly or quickly?

Srila Sridhar Maharaj: That will depend upon the sukrti and the sat-sanga. There will be some conscious help and some previous underground help. Ajnata-sukrti is when unconsciously, unknown benefit has come to me. Whereas, jnata-sukrti is when consciously some benefit comes through the association of the sadhu, the saint. And that sadhu also may be of different types.

Question: I don’t understand. The sadhu may be of different types?

Srila Sridhar Maharaj: There are different types of sadhus. We have freedom of cooperation and association with a particular section, and the outcome of that depends also on the quality of whom we associate with.

Question: So, spiritual life is one where we are accepting a new concept and eliminating old concepts?

Srila Sridhar Maharaj: There is classification of misconception: Bhu, Bhuva, Sva, Maha, Jana, Tapa, Satya. There is so much gradation within the plane of misconception. And within that there are so many subdivisions, such as insects, trees, and animals. But at the same time, we shall think that a tree might have advanced in the nirguna, whereas a man might not. Misconception may be so hopelessly peculiar in a man that it will take time to cure him. At the same time, the mental system of a tree or an animal may be more advanced towards service, though its present situation is very lamentable.

Question: Does the acceptance and elimination of concepts include the sadhu-sanga that we accept and eliminate there also?

Srila Sridhar Maharaj: Yes. In sadhu-sanga, there are so many considerations: the type of sadhu, the cooperating tendency, also the backing of previous sukrti. There are many things to be taken into calculation.

adhiṣṭānaṁ tathā kartā karaṇañ cha pṛthag-vidham
vividhāś cha pṛthak cheṣṭā daivañ chaivātra pañchamam

With the help of these five factors, all actions are effected: «The body, ego (in the form of the knot of spirit and matter), the separate senses, the different endeavours, and destiny, or the intervention of the Supreme Universal Controller.»

It is not that just one incident is the cause, but there are so many circumstantial things coming together that cause a particular event. Any event is the combination of many things — his free will, his previous background, his present association, his nature — all these things have got their contribution for his progress. Circumstance can contribute much. It is not limited only to the free will of the man who wants progress.

Question: What about Vaisnava-aparadh, offences to the devotees?

Srila Sridhar Maharaj: If that is underground, that will vehemently oppose his progress. In a particular circumstance, many things may be more or less important that will arrest or help his progress.

Question: One cannot say which factor is more important because each situation is different?

Srila Sridhar Maharaj: It is generally told that when one has come to such a position that he accepts the Vaisnava as all-in-all, then the ordinary duties to the worldly environment will lose their importance. At that stage, the importance should be given to the finer circumstances relating to where I am really wanting to enter into. The sympathy or apathy of those who are in power will have much effect, whereas the sympathy and apathy of those in a lower position will be of less value. That is natural common sense. I may want progress, but if the higher officials are non-sympathetic, then that will be a great hindrance. But if the lower people who are under me have some complaint, then that will not matter much. So, Vaisnava and Visnu will be given the highest consideration, and I must take care not to commit any offence and not to incur any displeasure from Them. Our extra attention should be given to that.

Question: Is the guru-disciple relationship above this acceptance and elimination process?

Srila Sridhar Maharaj: Sometimes we may see this happen, but that is the most unfortunate thing ever one may have to forego. If any wrong is found in whom I want to depend foremost, then that will be a great misfortune and setback. The greatest setback is to eliminate Guru. But to be sympathetic with our Gurudev, and after his departure, if we take help of the closer association, then that is not to dismiss the Guru. Rather, that will help us to serve more our Gurudev. After the departure of Guru, I shall try to get the help of those who are of higher type. Therefore, if I could get help from any of his friends, then of course that is not bad. Rather, that is good because I am getting impetus to make my progress more quickly, and my progress will not be checked for want of any favourable advice about the ways and means.

The danger arises when guru is alive, and for any reason I am to leave him. That is, of course, a very dangerous thing, and there also we find the relative consideration and the absolute consideration going side by side. When they are going side by side, the absolute consideration must get the upper hand. We may be misguided, and so it is easy to change the guru from non-Vaisnava to Vaisnava, from saguna to nirguna. But in the nirguna-viveka, in the same plane, if we are to change guru during the lifetime of guru, then that we must consider as a grave and serious thing. Sometimes such a disaster may fall on some disciple.

There are also the so-called Vaisnava gurus who have left the proper line but who profess themselves to be in the Vaisnava school. They came perhaps with some sincerity but became influenced by bad association and so they changed their faith. These are very complicated things, but differentiation is possible. And when it is clearly differentiated that such an unfortunate situation exists, then the disciple must take certain steps. It is possible also that, brokenhearted, one may take the risk of giving up the possibility of making any progress in this life. Without progress, brokenhearted, he lives thinking, «My choice has been wrong, and my attempt in this life has been thwarted, and that is my misfortune. However, at least seeking the help of the Supreme Lord, I shall have some hope that in my next life I may find that real thread of progress.»

But there may be someone of strong understanding who can change his path from here to there. Especially this may be so if any incidental ignorance had covered him for the time being and that has now passed away so that he can see clearly what is what. He may consider, «I have purchased a through-ticket, but when making some progress, I have come to understand that there are some hindrances on the line. Therefore, from this juncture I can accept another train on another line in order to go where there is no danger.» If it becomes clear that ahead there is some danger, then, although a ticket was purchased to go through on this line, the necessity then arises to get down from the train at a junction and accept another line to reach the goal. It is quite possible; this consideration may arise if things occur in such way.

Alternatively, someone may consider that he has purchased a ticket, and therefore he must go on along that line. But the absolute consideration is that, «I want to go to that destination, and I am going for that purpose. So, if on the way, I am to find that there is some difficulty then I am to change my course.» This is common sense.

pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇa-kṛt kaśchid durgatiṁ tāta gachchhati

For one who is sincere in his activity, he need not be afraid of anything because the Lord is the guide. Through Gurudev also, the inner guide is He. By His direction, all these things are being done. The final touch of hand is with the Supreme.

There is also the consideration of association, sanga. Suppose I have purchased a ticket and am going smoothly towards the destination, but some asat-sanga, some bad association, comes to me. Some mischief monger or some ignorant person may say, «No, no, there is danger ahead so let us get down.» I may be influenced by that, falsely. This also may happen that by bad association sometimes someone may be led to reject a good guru.

Also, it may happen that I have purchased my ticket, but there comes some doubt. I am perplexed and get down. But ultimately, I see that I have done wrong, that I have committed a great wrong. That also may be. Anyhow, our sincere hankering after the truth will come to our rescue, and that sincerity of hankering depends again on the past sukrti. The type and the quality of help that was injected into me in my unconscious stage will come to help me always. From the background, that will come to dictate to me, «Do this, do this!» Sincerity is necessary.

Any event is a combination of many things. But those that are sincere, that are eager to help their own self really, they cannot be misguided for long. That should be our solace, our consolation. «If I do not like to be a party to deceive myself, then none can deceive me in this world.» That fairness of mind one should have, because the vigilant eye of the Absolute is always there. We must have such confidence and such faith that the vigilant eye of the Supreme is everywhere. I may not see that, but He is my best friend and only I want to come to Him, and He knows it. So, to whom I am going? He is looking at everything although I may not. The Absolute is the absolute possibility. The finite is to go to meet the Infinite! It is the most audacious, the most impossible thing, and we are going to make it possible by our inner urge. Our inner urge — that is everything.

Question: So, the calculating mentality may not be our best friend?

Srila Sridhar Maharaj: It may not be of great help. Of course, we cannot avoid calculation when we are in a certain stage. But still we should know that the calculative mentality may not be of much help ultimately. Prayer is more powerful to seek the help of the highest to whom I am trying to go. If I seek His help, then He will send some agent to me. If I should get such an agent on my side along the way, then I will be more secure in my progress. Prayer. Prayer and saranagati. Prayer reaches to Him only when we surrender.

But calculation may be of the nature of self-analysis: «Here I have nothing, I have no power, so how can I be lifted? My knowledge and my judgment are futile and have got no power. My free will, my judgment, my everything is so meagre. So, how can it come in contact and make some progress regarding the Infinite? This is impossible!» In this way, self-analysis will take us to surrender. Surrender and prayer will be of primary importance to any spiritual student. Saranagati means surrender. As much as we make surrender towards Him, our prayer will be genuine. When I shall see myself as clearly helpless, then only will my prayer be substantial, and then the help will come accordingly.

On the whole there is only one most important factor: sadhu-sanga.

So many things are all interdependent, but first importance is to be given to sadhu-sanga. But sadhu-sanga is also affected by the results of so many previous events. So many things are all interdependent, but still some points have been given more stress. More importance has been given to firstly sadhu-sanga, then sastra, then saranagati, then prayer. Though many things are there, a complex and interdependent interhelp, but still if we are to select some principal thing for our help, the first thing will be sadhu-sanga, association with those more advanced than myself, and next importance will be given to the sastra, the advices of the great sadhus. With these two, we shall take practical steps in saranagati. Saranagati is real when it is sincere. And sincerity means, «I am helpless. By self-analysis, I am helpless.» As much as I consider myself to be helpless, my prayer to the Lord will be accordingly intense, and the help from that side will come to that degree. Sanga means serving attitude, not physical contact, but serving. Higher things can be contacted only through the relationship of serving tendency, not otherwise.

Question: Therefore, is prayer a more benedicting activity?

Srila Sridhar Maharaj: Prayer also should be pure. «O Lord, give me my bread!» is also a prayer. And another type of prayer is, «Please save me. I do not know what is my real interest. Please enlighten me.» There are so many different types of prayer, and how we pray is determined by our association and our spiritual advice.

Question: Is praying for the revelation of the Absolute more important than glorification of the Absolute?

Srila Sridhar Maharaj: Yes. «Please, You reveal within me what truth is, who am I, where am I, what is my goal of life, and how to reach there. Why am I suffering? I do not know how to get out of this miserable life, so please help me. I do not know, but only I can guess that You are goodness, ecstasy, and happiness. I want You. I am much tired of my present situation; I cannot tolerate it any longer. Please take me up.»

Question: Should that type of prayer be given more importance and stressed more than the glorification of the Absolute?

Srila Sridhar Maharaj: The prayer to the highest degree that we find is: «I want Your connection. You may utilise me. You may think me to be Yours, and keeping me in Your connection, utilise me according to Your sweet will. I have no particular claim nor aspiration that I must attain this or that, but only I want to be Your faithful servant, and so You please utilise me in any way You like. Only that inseparable connection with You I want. I am Your slave — I want to be Your slave. Your connection I want, Your sincere connection, and You know best what connection that is. I do not know what is what, but You know what is best. Only consider me as Your own and utilise me.» That should be the nature of our prayer.

Question: Should we have a desperate mood?

Srila Sridhar Maharaj: Desperate? That will depend on the particular disciple. As much sure a conception he gets of his high prospect, he becomes desperate to that degree. Surrender means to be desperate: «Whatever may come, let it come, but I surrender to You. I have got such confidence in You. I am surrendering to You, and if any revolting forces of the environment come to attack me, then I am to tolerate that.»

An example is Prahlad Maharaj who received so many tortures even from his so-called near relative, his father. There are several similar examples. If you are saranagata, surrendered, to Him, then you may have to suffer many things because of that, and if you don’t become desperate, then you will have to come back. With a desperate mentality, you are to tolerate all the tortures that will come against you, and still you won’t budge an inch from your path of progress. That must be. We must be prepared for any injury in any event. Anything may come, known or unknown, supposed or unsupposed. Anything may come, but we are to remain strong in our position. Fixing our eye on Him, it is worth suffering from all types of pains. To stand because «I am standing for the truth» will be my solace.

Even in political matters, we find that when one is made captive, he must be prepared for any sort of torture. Perhaps for earning money, the spy is also working by wandering in the enemy’s land, but, if detected, he may have to face all kinds of torture. No risk, no gain! If for the truth, if for my endeavour to meet the truth, so many opposing forces revolt against me, then what to do? I shall stand with my head erect: «I am not doing anything wrong.» At the same time, like Christ, one should pray, «O Father, they know not what they do, forgive them. They do not know what wrong things they are doing to me. Forgive them.»

Prahlad Maharaj advises that whatever adverse circumstances may come to disturb us, we should try to not only see them as opposing and undesirable but we are required to see them as quite befitting: «It should come and is coming through the will of my good, well-wishing Lord. Very kindly He is sending these apparently unfavourable things to me, but here is His grace.» We shall try to read positive sympathy in the pain and not only negative opposition. One thing to note is that nothing can come without His sanction, so it is coming to me with His sanction. There can be no spirit of retaliation in Him; therefore, the pain has come for some purpose: to purify me. This positive end is there. He is trying to finish the bad consequences of my previous actions. «I would otherwise have had to undergo the bad consequences of my actions for a long time to come, but perhaps He is making that intense in order to be finished within a very short time. Therefore, it is His grace.» If with this attitude we can face this danger that surrounds us, then very easily we are released from all such opposing forces.

When the mother is punishing her child, affection is in the background. There is no spirit of retaliation; rather, there is the spirit of affection. She wants to correct him. But when the child takes the attitude, «Yes. More punishment is required, Mother. I have done so many misdeeds, more punishment is necessary for me.» Then the mother will release him very soon: «Oh, he has understood that he did wrong, so he should be released now.» The result of punishment is reached, and so the punishment should be withdrawn.

So, whenever the opposing environment comes to pain us, we should see with such a vision that, «It is the benevolence of the Lord that He has sent this suffering to me, to correct me, to release me very soon perhaps. I am inviting you, ‘Yes, you come. You come. You are my friend. In the garb of an enemy, you are my friend. You have come to release me very soon, so I welcome you. You are coming because without my Lord’s sanction nothing can happen. So, when you have come, you have come surely for my benefit, so I welcome you.’» If with this attitude you can embrace unfavourable circumstances, then very soon you will get liberation from the clutches of Maya.

At the same time, it is necessary to show one’s gratitude to the Lord, «How kind You are. You have managed to clear my debt from my previous life in so short a time. You are so gracious. So, I show my obeisances to You, my Lord. You are so gracious to me. You are trying to finish the reactions of the long-standing misdeeds of my past life which could take birth after birth, infinitely, to clear. But that has been finished within a few hours, so I bow down so faithfully. My faithful obeisances to You, my Lord.» With this attitude, he gets relief immediately. That is the key to success.

Question: What should be the conception of the devotee when the guru is chastising him? Should he understand that to be for his benefit?

Srila Sridhar Maharaj: Yes. Mahaprabhu says that when the guru is chastising, he is considering the disciple to be his own: he has got much affection. But when he is indifferent, then he has kept the disciple at a respectable distance and has not accepted him closely. When the guru is punishing, then that is a great fortune. One can think, «The vigilant eye of Gurudev is over me, and he cannot tolerate anything wrong in me. So, that is very rare, a great fortune, a great prospect of my life that his vigilant eye is there so that nothing wrong can attack me and take me down. He is there.» That the guru is giving punishment presupposes that his guardian’s eye is watching over the disciple. So, that should be considered a great fortune.

In the last sloka of His Siksastakam prayers, Mahaprabhu also says how the standard of attachment should be of the devotee towards the Lord.

Here, of course, it is mentioned about Krishna, but we will find this similar relationship between disciple and guru.

āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ

«Krishna may adore me but, although I think I am holding fast His holy feet, He may also throw me away or trample me down. Furthermore, the next alternative may come that He may be indifferent. He is not coming to punish me, but He may be indifferent: He doesn’t care for me. I am nothing to Him. He has eliminated me from His camp, and that is more dangerous. He may also be embracing others, showing His affection to others, while ignoring me. What one day I expected to have from Him, the others are enjoying, and I am debarred from that. All this show may take place before my very eyes, but still I have no other alternative than to hold fast to His feet, to hold His holy legs very fast. I have no other alternative because He is all-in-all to me.»

This sort of adherence to Him we shall try to maintain. «I have no other alternative but His favour. He may show His favour, He may not.» In different stages, He may deal with me in different ways. He may show His apathy to me, but still I have no other alternative. I am to tolerate all the apathetic eventualities. That is the nature of the tie between the man and the master. That tie is invulnerable, is inseparable, is eternal, and, if cut, that separation may not even be imagined — such closer and natural connection we have got with the absolute good. We cannot even conceive of anything other than our connection with Him, and that is the eternal conception. We are to go on in the eternal plane, and we are to find out our eternal contact: the finite’s connection with the Infinite. The man and the master. The Lord and the servant. In this way, it is inconceivable, but inconceivably true. That sort of connection with the Supreme, we shall try to find out, and that is the greatest importance of our existence.

Separate existence is not possible. That connection with Him is there, only we forget that. That is the trouble. And in the process of forgetfulness and in the degree of forgetfulness, everything becomes an anomaly. All the anomalies can be confined in this single misunderstanding. The whole anomaly exists only by this misunderstanding.