Conversation Between Two Friends – Part One
(Translated from Śrī Gauḍīya Patrikā, Year 4, Issue 3 (14/5/1952), pages 111–116. Originally titled "Dui Bandhura Ālāpa.")
Two childhood friends, Devendra and Narendra, were sitting next to each other on the bank of the Jāhnavī [Gaṅgā] in the evening. She of sanctifying waters, Jāhnavī Devī, was bestowing purification on them both. Devendra was experiencing this purification and becoming very deeply absorbed in chanting śrī nāma, which is the reservoir of all purity. Just then, Narendra interjected loudly, “Brother Divākara! Forgive me, brother—I called you by your previous name. But look, if you don’t mind, I do like calling you by your old name.”
Devendra replied, “Bhāi Narena, I'd gladly welcome all manner of hardship to make you happy, but I don't want you inadvertently choosing misfortune for some short-lived joy. So, I must say that the name Śrī Gurudeva mercifully granted me at the time of dīkṣā proclaims servitude to Bhagavān, and if you neglect that name, then you will succumb to the blunder of disrespecting guru. And by condoning this behavior of yours, I too will be at fault. I consider it preferable to choose the upliftment of the soul, even if it comes at the cost of the mind’s happiness.”
To this, Narendra responded with a question: “But why would it be a problem if you hadn't changed your name? Why do you need to change your name?”
Devendra said, “Look, the names parents or relatives in this world give are imagined, whimsical—not real. For example, even a blind boy can be named Padma-locana, which means 'lotus-eyes.' The names Śrī Gurudeva gives are not like that. Since Śrī Gurudeva is tattva-darśī (a seer of the truth), he can see what relationship the jīva, who is aṇu-caitanya (a miniscule manifestation of consciousness), has with Śrī Bhagavān, who is pūrṇa-caitanya (the full form of consciousness). That is why the names he gives are not whimsical; they express the nature of consciousness and are therefore eternal truths. It is our duty to relinquish imagination and honor what is real.”
Narendra said, “Okay brother, I understand. From now on, I will not call you by your previous name. Enough with the name discussion. But I have a few other questions that have been on my mind a lot. If you give me the courage, then I may share them with you.”
Devendra said, “Bhāi Narena, you are my childhood friend. I will never be upset with anything you say. If whatever little knowledge I have gathered from Śrī Guru-pādapadma can benefit anyone in the world in some way, then I will never shy away from sharing it. So, tell me—and don't be shy—what is on your mind?”
Narendra said, “Well, I've heard that truly exalted devotees never parade themselves in front of others. They always want to keep themselves hidden. But you people have tilaka all over your bodies, big fat beads around your necks, fat śīkhās on year heads, and you always have beadbags in your hands. Why do you all put on such a show? What, will you not be able to attain Bhagavān if you call to Him privately in your mind? Is that it?”
Devendra: “Bhāi, you have asked an excellent question. I think this question arises in many peoples’ minds. I'll give you an answer that is aligned with the śāstra and common sense. And you are right. What to speak of an exalted devotees, no actual devotee makes a show of themselves. However—
pratiṣṭhāra svabhāva haya jagate vidita |
je na vāñche, tāra haya vidhātā-nirmita ||
[The nature of prestige is known throughout the world. Those who do not want it will find it wrought for them by destiny.]
“And so, even if the devotee does not wish to be put on display, that is what tends to happen everywhere he goes. No matter how much the devotee wants to keep himself hidden, that does not really seem to be possible. Once a fire is kindled, its light attracts everyone.
“Besides, it can't be said that exalted devotees do not wear tilaka, mālā, śikhā, etc. Śrī Nārada Gosvāmī is an exalted devotee. All sampradāyas accept him. And he is always seen wearing the marks of a Vaiṣṇava. All the ācāryas of the Śrī, Brahma, Rudra, Sanaka and other Vaiṣṇava sampradāyas wear these Vaiṣṇava markings; they demonstrate these practices themselves and teach their followers and the people of the world to do the same. Nowhere do they say, ‘Only we shall wear these symbols. You all will not have to wear them.’ What they have taught is that if you do not wear these markings, you will not develop bhakti. The instructions of Śrī Vyāsadeva, who is himself an incarnation of Bhagavān, are as follows:
mat-priyārthaṁ śubhārthan vā rakṣārthe caturānana |
mat-pūjā-homa-kāle ca sāyaṁ prātaḥ samāhitaḥ |
mad-bhakto dhārayen-nityam-ūrddhva-puṇḍraṁ bhayāpaham ||
(Hari-bhakti-vilāsa, 4.71, from Padma Purāṇa, spoken by Śrī Bhagavān)
[O Brahman! Be it morning or evening, a person who is my devotee steadies his heart and always wears the ūrddhva-puṇḍra markings, which dispel all fear. He does so to please Me at the time of worshipping Me and performing fire sacrifice. Doing so also invokes auspiciousness and protection.]
yajño dānaṁ tapo homaḥ svādhyāyaḥ pitṛ-tarpaṇam |
vyarthaṁ bhavati tat-sarvam-ūrddhva-puṇḍraṁ vinā kṛtam ||
(Hari-bhakti-vilāsa, 4.72, from Padma Purāṇa, spoken by Śrī Bhagavān)
[Whatever is done without ūrddhva-puṇḍra—be it fire sacrifice, charity, austerity, recitation of the Vedas, or oblations to the forefathers—is all fruitless.]
ūrddhva-puṇḍrair-vihīnas tu kiñcit karma karoti yaḥ |
iṣṭā-pūrttādikaṁ sarvaṁ niṣphalaṁ syān na saṁśayaḥ ||
ūrddhva-puṇḍrai vihīnas tu sandhyā-karmādikaṁ caret |
tat sarvaṁ rākṣasaṁ nityaṁ narakaṁ cādhigacchati ||
(Hari-bhakti-vilāsa, 4.72 continued, from Padma Purāṇa, spoken by Śrī Bhagavān)
[Whatever activities one performs, whatever rituals or acts of charity, if one is not wearing ūrddhva-puṇḍra, one's actions will prove fruitless. Of this there is no doubt. If one performs one’s sandhyā rituals without ūrddhva-puṇḍra, the results will go to the Rākṣasas forever and one will go to hell.]
yac-charīraṁ manuṣyāṇām-ūrddhva-puṇḍraṁ vinā kṛtam |
draṣṭavyaṁ naiva tat-tāvat śmaśāna-sadṛśaṁ bhavet ||
(Same as above, verse 73)
[Do not look upon a person’s body that is bereft of ūrddhva-puṇḍra. It is no better than a crematorium.]
yasyorddhva-puṇḍraṁ dṛśyate lalāṭe no narasya hi |
tad-darśanaṁ na karttavyaṁ dṛṣtvā sūryaṁ nirīkṣayet ||
(Same as above, verse 75, quoted from Skanda Purāṇa, in “Kārtika-prasaṅga”)
[If you look upon a person’s forehead and there is no ūrddhva-puṇḍra, you must look upon the sun to purify your eyes.]
“Listen to the verses about wearing tulasī-mālā:
dhārayanti na ye mālāṁ haitukāḥ pāpa-buddhayaḥ |
narakān na nivarttante dagdhāḥ kopāgninā hareḥ ||
(Same as above, verse 120, uttered by Garuḍa )
[Those who do not wear neckbeads and are absorbed in mundane empirical thought and sinful activities are burnt by the anger of Viṣṇu and do not ever return from the regions of hell.]
tulasī-kāṣṭha-mālāñca kaṇṭha-sthāṁ bahate tu yaḥ |
apy-aśauco ’py anācāro māmevaiti na saṁśayaḥ ||
(Same as above, verse 125, quoted from the words of Bhagavān in the Viṣṇu-dharmottara)
[One who wears a necklace of tulasī around his neck, be he unclean or poor character, will undoubtedly attain Me.]
“Every follower of the Vedas is duty-bound to wear a śikhā. This is needless to say. Just as a king’s name is worthless if he does not have a kingdom, it is meaningless for those who do not observe the conduct and beliefs of sanātana-dharma to think themselves to be sanātanī.
“We see that the śāstras explain that only reprehensible acts are performed in secret. Is chanting śrī harināma a shameful act? If śrī harināma is the topmost reality, then its propagation will bring all manner of auspiciousness to society. That is why the humble devotees roam everywhere with their hands in white beadbags. By their example, pious individuals gain the opportunity to become attracted. Brother, in our scriptures, it is forbidden to look upon sinful persons, and recommendations are given to purify oneself by taking bath in the Gaṅgā and remembering Śrī Viṣṇu. The reason for this is that generally speaking, seeing a sinful person impresses their sinful activity upon one’s memory and by this the heart becomes contaminated. On the other hand, seeing the devotees and their devotional activities does the opposite and purifies the heart. Therefore, no matter what stage one is at, whether in the perfected or the practicing stage, it is more auspicious for society to practice bhakti in the open than to hide it.
“Kaniṣṭhā-adhikārī practitioners wear their Vaiṣṇava symbols because they understand them to favorable for bhajana. If they show neglect towards that which is favorable for their bhajana, they will not advance on the path of bhajana. That is why it is the instruction of scripture to accept that which is favorable to bhajana and reject that which is unfavorable:
ānukūlyasya saṅkalpaḥ prātikūlya-vivarjjanam |
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā |
ātma-nikṣepa-kārpaṇye-ṣad-vidhā śaraṇāgatiḥ ||
(Caitanya-caritāmṛta, Madhya 22.97, quoted from Vaiṣṇava tantra scripture)
[The six aspects of full surrender are: accepting what is favorable, vowing to reject what is unfavorable, having faith that Bhagavān will protect you, choosing Him as one’s maintainer, offering one’s heart and soul to Him, and humility.]
“Should the sādhaka don tilaka on all his limbs and adopt the outward appearance of a Vaiṣṇava, it helps him think of himself as the servant of Bhagavān and not the servant of māyā. Wearing saffron robes and accepting tridaṇḍa-sannyāsa is favorable for sādhakas who have left their homes; that is why they accept such practices, as expressed in the following verse:
etāṁ sa āsthāya parātma-niṣṭhā-madhyāsitāṁ pūrvatamair-maharṣibhiḥ |
ahaṁ tariṣyāmi duranta-pāraṁ tamo mukundāṅghri-niṣevayaiva ||
(Bhā. 11.23.57)
[The Avantī mendicant brāhmaṇa said: “By taking shelter of this mendicant life, which represents firm conviction in the Supreme Soul as practiced by the ancient sages, I will serve the lotus feet of Kṛṣṇa and cross over this insurmountable darkness of material existence.”]
prabhu kahe, sādhu ei bhikṣuka-vacana |
mukunda-sevana-vrata kaila nirdhāraṇa ||
parātma-niṣṭha-mātra veśa-dhāraṇa |
mukunda-sevāya haya saṁsāra-tāraṇa ||
(Caitanya-caritāmṛta, Madhya 22.97, 3.7–8)
“The one and only means to obtain deliverance from material existence is to serve Mukunda. The sādhaka dons a certain veśa (garb) in order to rouse his conviction in this. If someone thinks that they have automatically attained perfection by accepting veśa, then one must understand that they are displaying their ignorance about the deeper purports of scripture or they have been severely attacked by Māyā-devī’s chief maidservant: mātsarya (envy).
“It is not that only sādhaka devotees will bear Vaiṣṇava markings. Even perfected devotees bear them. This I have already stated. Brother, when your heart chooses someone, then their conduct and behavior, the way they dress and how they decorate themselves, their nature—everything about them becomes attractive to you. Śrī Bhagavān’s śrī aṅga, His beautiful limbs, are resplendent with tilaka, and when He sees people honoring His beloved Tulasī, He is extremely satisfied. This is really why all manner of bhaktas don these symbols. Brother, tell me why you are adopting the dress and behavior of Western countries? You think the people in the West are superior. Is that not the reason you dress like them? When we see that you cannot regard Bhagavān and His bhaktas to be superior like that, we feel sad for you. In any case, following and imitating those who are superior are natural propensities. Śrī Gītā states:
yad yad ācarati śreṣṭhas-tat-tad evetaro janaḥ |
sa yat pramāṇaṁ kurute lokas tad anuvarttate ||
(Gītā 3.21)
[What a great men does, lesser men follow. What he accepts as authentic, everyone else accepts and follows.]
“Brother, the devotees of Bhagavān are not arrogant. They do not accept tridaṇḍa-sannyāsa and become puffed up with the idea of “so ’haṁ – I am that (I am God)”. They do not show signs of a demoniac nature while attempting to devour Bhagavān’s bhagavattā (Godhood). Instead, they accept sannyāsa for the sake of sādhana, grasping the real meaning of the “so ’haṁ” statement—which is “tṛnād api sunīcatā – being humbler than a blade of grass.” Wearing tilaka and other Vaiṣṇava markings helps one achieve this mood of tṛnād api sunīca. Brother, give up matsara (envy) towards the devotees. There is nothing else so inauspicious and damaging in all the world as matsaratā. Being humbler than a blade of grass is the greatest of virtues. As long as the jīva does not develop that quality, his tongue is never capable of performing kīrtana of Śrī Bhagavān’s names. The efforts one makes to chant nāma while harboring pride in the heart end up being futile. Hence Kuntī-devī utters the following as she praises Śrī Bhagavān:
janmaiśvarya-śruta-śrībhir-edhamān-madaḥ pumān |
naivārhaty abhidhātuṁ vai tvām akiñcana-gocaram ||
(Bhā. 1.8.26)
[O Kṛṣṇa! One whose ego has increased due to gaining a high birth, erudition, physical beauty, etc., surely cannot perform kīrtana of Your names such as ‘Śrī Kṛṣṇa’, ‘Govinda’, etc., for śuddha-nāma is only accessible to devotees who are free from pride and lust.]
“Brother! As long as the jīva remains intoxicated with the egotism of high birth, affluence, erudition, and beauty—these four types of mada (intoxication)—he can never develop the adhikāra to perform kīrtana of Śrī Bhagavān’s names, which are only accessible by those who are akiñcana, wanting nothing from this world. Those forms of intoxication make the jīva proud and do not allow him to surrender himself to niṣkiñcana-sādhus, who want nothing of the world. Therefore, it is my sole request that you strive to rid yourself of these types of mada. May Bhagavān bring you auspiciousness.” (to be continued…)