Reason and Love

By Harmonist: August 8, 2016

By Srila Bhaktivinode Thakura, From an article called, “The Temple of Jagannatha at Puri” published September 15, 1871.

We do not mean to say that reason is a foolish principle. On the contrary we do not find better admirers of reason than our humble selves. We hold that man’s superiority among all created beings consists in man’s possessing the noble gift of reason.

What we maintain is this, that independent of this noble principle there is another higher gift in man which goes by the name of love. Reason helps love to maintain its proper bounds in the spiritual world. Love often tends to degrade itself by exercising its function on objects other then God and converts itself into lust for women, wine, meat and gold. Here reason advises her to rise higher till she reaches her proper sphere above.

Thus we find that the object of reason is to help love and not to create it. Reason may be properly styled as the servant of love and must always be subject to her in all her hopes, aspirations, and holy works.

The rationalist on the contrary considers reason as all and all. This is a degradation of humanity. The progressive rationalist, on the other hand, believes in the principle of love, but attempts to make her the maid-servant of reason. This is another error. He makes spiritual love sometimes a prisoner in the jails of reason! Love wants to soar on her spiritual wings to a realm where the jailer (reason) cannot go and the latter is sure to tie up her wings for fear lest she goes to an unworthy place.

Love utters sounds of a spiritual character peculiar to herself, but reason, having no previous experience of it, mistakes it for a disease and administers medicine for her cure. Thus it is that the natural strength of the queen of our soul is crippled by artificial administration of the dry principle of reason and she rests in us as if a bird taken in a cage. Oh! What a havoc doth reason commit by abuse of his power. Oh! Shame to the Rationalist! God help the man!!

Theist take care of those among you who mix with you only by assuming the name of theist but are in fact rationalists of a very dry character. They are divisible into two classes; the designing and the dupes. The designing theist is he who is in fact a rationalist but by assuming the name of theist wants to degrade the sincere by his bad influence. He that calls himself a theist in order to get rid of the name of rationalist but still holds love in subjection to reason, is a dupe because he is unable to find out his own position. The sincere theist should however take care of both of them and preserve the sovereignty of love over reason and his comrades.

Six qualities that enhance Bhakti

By Srila Bhaktivinoda Thakur

Six qualities that enhance Bhakti
Sanga-tyaga

Even if they are materialists, this type of engagement is not considered association. But if they are pure devotees, then such activities are performed out of love. When acts are performed out of love, then it is association. Therefore giving charity to pure Vaishnavas and accepting items or wealth from them becomes sat-sanga. Giving charity to a materialist or accepting charity from one, if done out of love, becomes asat-sanga.

When a materialist approaches you, whatever is required to be done should be done only out of duty. One should not speak confidentially with a materialist. Generally there is some love involved in confidential speaking, therefore it is association. While meeting a materialistic friend, one should speak only what is extremely necessary. At that time it is better not to exhibit heartfelt love. But if that friend is a proper Vaisnava, then one should accept his association by speaking to him with love. This type of behavior with relatives and friends creates no hostility. There is no association in ordinary talk.

One should behave with ordinary people as one externally behaves with a stranger while buying something in the market. The same dealings with a pure devotee of the Lord should be done out of love. If one is obliged to feed hungry people, needy people, and teachers, he should do so as a host dutifully cares for his guest, there is no need to exhibit love. Care for them, but not out of love. One should feed pure Vaishnavas with love, and when required accept the remnants given by them with love. If one can behave in this way while giving in charity, accepting charity, speaking confidentially, hearing confidentially, feeding, and accepting food with one's wife, children, servants, maidservants, strangers, and whoever else one meets, there will no unholy association, only good association. There is no hope of achieving devotion to Krsna until one gives up unholy association in this way.

A surrendered Vaisnava should accept whatever alms he receives by madhukari, or begging, at the house of a honest householder with the above mentioned consideration. He should always remember the difference between gross begging and madhukari. A grhastha Vaishnava should accept prashada-grains and drinks-in the house of another grhastha who has pure character. One should always be cautious about taking prasahda in the house of a nondevotee and one with bad character. There is no need to speak further about this. Due to their pious activities, those who have developed faith in devotional service have a little intelligence by the mercy of Krsna. Due to that intelligence they can easily understand the essence of the acaryas' instructions. Therefore only a few words are needed to instruct them. Those who have no pious credits have no faith. Even if they are given volumes of instruction, they will not understand a thing. Therefore Srila Rupa Gosvami has given only a few words of instruction in Sri Upadesamrta.


Source paramatma-meditation-course

The Way to Serve Sri Guru

Śrīla Bhakti Vinod Ṭhākur explains the importance of worshipping Śrī Guru before the Lord.

The following is an excerpt from Śrī Hari-nāma-chintāmaṇi (6.31–38, 50–59) which was published in Śrī Gauḍīya Darśan, Volume 1, Issue 4, 15 November 1955, and Volume 14, Issue 2, 1 December 1970.

Guru-tattva: the position of Śrī Guru

dīkṣā-guru śikṣā-guru du̐he kṛṣṇa-dāsa
du̐he vraja-jana kṛṣṇa-śaktira prakāśa

The Dīkṣā-guru and Śikṣā-guru are both servants of Kṛṣṇa; they are both residents of Vraja and manifestations of Kṛṣṇa’s potency.

guruke sāmānya jīva nā jānibe kabhu
guru kṛṣṇa-śakti kṛṣṇa-preṣṭha nitya prabhu

Never consider Śrī Guru an ordinary soul. Śrī Guru is Kṛṣṇa’s potency, Kṛṣṇa’s favourite, and one’s eternal master.

Commentary: Do not consider Śrī Guru an ordinary soul. Serve Śrī Guru considering him an associate of Kṛṣṇa who is empowered by Kṛṣṇa’s personal energy (svarūp-śakti). Thinking that Guru is Kṛṣṇa is a conception of the māyāvādīs. It is not the conception of the pure Vaiṣṇavas. Sincere devotees should be especially careful about this. If māyāvād even subtly enters one’s practice (sādhana), then one’s entire practice becomes contaminated.

ei buddhi saha sadā guru-bhakti kare
sei guru-bhakti-bale saṁsārete tare

With this conception, always serve Śrī Guru. By the power of one’s devotion to Śrī Guru, one crosses over saṁsāra.

Guru-pūjā: worship of Śrī Guru

agre guru-pūjā pare śrī-kṛṣṇa-pūjana
gurudeve śrī-kṛṣṇa-prasāda samarpaṇa

One should first worship Śrī Guru, then worship Śrī Kṛṣṇa, and then offer Śrī Kṛṣṇa’s prasād to Śrī Guru.

Commentary: After worshipping Śrī Guru with a seat, water to wash his feet, arghya, a bath, clothes, and ornaments, one should take his permission and worship the Divine Couple. One should offer Their prasād first to Śrī Guru and then to the other Vaiṣṇavas.

guru-ājñā laye kṛṣṇa pūjibe yatane
śrī-guru smariyā kṛṣṇa balibe vadane

After taking permission from Śrī Guru, one should carefully worship Kṛṣṇa. Remembering Śrī Guru, one should chant Kṛṣṇa’s Name.

Gurute ki rūpe śraddhā karā uchita: how should one have faith in Śrī Guru?

gurute avajñā yā̐ra tā̐ra aparādha
sei aparādhe tā̐ra haya bhakti-bādha

One who disrespects Śrī Guru commits an offence, and by that offence, one’s devotion is obstructed.

guru-kṛṣṇa-vaiṣṇavete sama-bhakti kari’
nāmāśraye śuddha-bhakta śīghra yāya tari’

Being equally devoted to Śrī Guru, Kṛṣṇa, and the Vaiṣṇavas, a pure devotee who takes shelter of the Name is quickly delivered.

gurute achalā śraddhā kare yei jana
śuddha-nāma bale sei pāya prema-dhana

One who has unwavering faith in Śrī Guru attains, through the pure Name, the wealth of divine love.

Guru-sevāra prakriyā: the way to serve Śrī Guru

guru-śayyāsana āra pādukādi yāna
pāda-pīṭha snānodaka chāyāra laṅghana

One should not lay on the bed of the Guru, sit on his seat, wear his shoes, use his vehicle, use his footrest, touch his bathwater, or step on his shadow.

gurura agrete anya pūjādvaita jñāna
dīkṣā vyākhyā prabhutvādi karibe varjana

In front of Śrī Guru, one should not worship others, give initiation, offer explanations, or show mastership in any way.

yathā yathā gurura pāibe daraśana
daṇḍavat paḍi’ bhūme karibe vandana

Wherever one sees him, one should bow down and offer obeisance.

guru-nāma bhaktite karibe uchchāraṇa
guru-ājñā helā nā karibe kadāchana

One should pronounce Śrī Guru’s name with devotion, and one should never disregard his order.

gurura prasāda sevā avaśya karibe
gurura apriya vākya kabhu nā kahibe

One must honour Śrī Guru’s prasādam, and should not speak words that are unpleasant to him.

gurura charaṇe dainye la-ibe śaraṇa
karibe gurura sadā priya ācharaṇa

One should humbly take shelter at Śrī Guru’s feet, and always act in a way that is pleasing to him.

e rūpa āchāre kṛṣṇa-nāma-saṅkīrtane
sarva siddhi haya prabho bale śruti gaṇe

By practising in this way, one attains all perfection through the chanting of Kṛṣṇa’s Name. So say the scriptures, O Lord!

nāma-guru prati yadi avajñā ghaṭaye
duṣṭa saṅge duṣṭa śāstra mata samāśraye
tabe sei saṅga sei śāstra dūra kari’
vilāpa kariba sei guru-pade dhari’

If, by associating with condemned persons or accepting conceptions given in condemned books, one happens to disrespect the Guru who initiated one into the Name, then one should leave that association and such books, and lament at the feet of Śrī Guru, grasping his feet.

Commentary: He who teaches one the truth about the Name, reveals the supremacy of the Name, and gives one the Name, or the mantra made up of the Name, is the Nām-guru. The Dīkṣā-guru is the Nām-guru, as the mantra is the Name. If one separates the Name from the mantra, the quality of the mantra is lost. Moreover, only by chanting the Name is the mantra chanted.

kṛpā kari’ gurudeva ha-ibe sadaya
nāme prema dibe se vaiṣṇava dayāmaya

Śrī Gurudev will kindly be merciful. As an all-merciful Vaiṣṇava, he will give one love for the Name.

Note

The commentaries are part of the text of Śrī Hari-nāma-chintāmaṇi and written by Śrīla Bhakti Vinod Ṭhākur himself.

Source gaudiyadarshan.com