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The Glories of
Sädhu-saìga A lecture on Çrémad Bhägavatam 1.18.10–13 delivered by Çré Çrémad Bhakti Çré-rüpa
Siddhanti Gosvämé Mahäräja
In Çrémad-Bhägavatam,
after replying to the inquiry of Çaunaka and other åñis regarding the history of King Parikñit, which is filled with narrations of
Bhagavän Väsudeva’s pastimes, Çréla Süta Gosvämé said: yä yäù kathä bhagavataù kathanéyoru-karmaëaù guëa-karmäçrayäù pumbhiù saàsevyäs tä bubhüñubhiù Çrémad-Bhägavatam (1.18.10) Those who desire to attain sad-bhäva, the pure state of existence, must thoroughly
and submissively serve all the topics related to the
transcendental qualities and wonderful activities of
Bhagavän Väsudeva. The kathä of
Bhagavän is abundant; there is no end to it. He performs wonderful activities
and pastimes, and these are to be narrated and glorified by all. Samsevyäs tä – it is imperative to thoroughly
serve (i.e. hear, glorify and remember) such pastimes. Pumbhiù – this is particularly true for those who desire to attain sad-bhäva, the pure state of existence. Sad-bhäva
cä. Säd-bhäva means the bhäva, or nature, of Bhagavän and His
bhaktas. Therefore
it is essential for those who desire to attain sad-bhäva to thoroughly serve (i.e. hear) all the topics related to
Bhagavän’s activities (karma) and qualities (guëa). In this verse, karma refers to Bhagavän’s lélas. Serving kathä means
hearing (çravaëa), glorifying (kértana) and remembering (smarana) that kathä. In his commentary, Çréla
Cakravartipäda says “svasattämicchadbhiù– those who
desire to maintain their sattä, existence, must hear bhagavat-kathä”; and “anyathä jévanmåtatvam syat – otherwise that person will become dead even while living”.
Without hearing bhagavat-kathä, one is as good as dead. neha yat karma dharmäya na virägäya kalpate na tértha-pada-seväyai jévann api måto hi saù Çrémad-Bhägavatam (3.23.56) Anyone whose work is not meant
to elevate him to religious life, whose religious
ritualistic performances do not raise him to
renunciation, and who is situated in renunciation that does not
lead him to devotional service to the Supreme Personality
of Godhead, must be considered dead, although he
is breathing. Thus those who do not perform kértana, çravaëa and smarana of hari-kathä are dead, even while appearing to live. Ordinarily we think that by eating and taking care of ourselves we remain
alive. It is true that
by eating and defending we can keep our body healthy, but to nourish the immortal existence of the ätmä is impossible without hearing hari-kathä. Therefore
it is said that Bhagavän has ample activities. His wonderful qualities are to be glorified by all beings, and those who are eager to
attain sad-bhäva
must thoroughly serve (i.e. hear, glorify and remember) Bhagavän Väsudeva’s various
pastimes, characterized by
His qualities. After hearing this, the åñis headed by Çaunaka Åñi said: åñaya ücuù süta jéva samäù saumya çäçvatér viçadaà yaçaù yas tvaà çaàsasi kåñëasya martyänäm amåtaà hi naù Çrémad-Bhägavatam (1.18.11) The good sages said: O grave
Süta Gosvämé, may you live many years and have
eternal fame, for you are speaking very nicely
about the activities of Çré Kåñëa, the Personality of
Godhead. This is just like nectar for mortal
beings like us. The åñis said:
“O graceful Süta Gosvämé, may you live for an unlimited period of time.” The åñis are hearing the Bhägavata from Süta Gosvämé. However, they
are not blessing him in the statement above; rather, with great respect and
profuse eagerness, they are praying for his long life. Why? Yas tvaim çaàsasi kåñëasya martyänäm
amåtaà he naù –
“because you are speaking the most purifying and nectarine pastimes of Kåñëa to
mortal beings like us”. The kathä of Bhagavän is nectar. “You are distributing that nectar to
mortal beings like us; therefore may you live for unlimited years.” Speaking
like this, they are praying with great jubilation and eagerness. It is
unfeasible for them to bless Süta Gosvämé, and therefore they are praying. The åñis further said: karmaëy asminn anäçväse dhüma-dhümrätmanäà bhavän äpäyayati govindapäda- padmäsavaà madhu Çrémad-Bhägavatam (1.18.12) We have just begun the
performance of this fruitive activity, a sacrificial fire,
without certainty of its result due to the many imperfections in
our action. Our bodies have become grey from the smoke,
but we are indeed pleased by the nectar of the
lotus feet of the Personality of Godhead, Govinda,
which you are distributing. “We have started performing karma in the form of this yajïa, but we are unsure whether we
shall be able to attain the lotus feet of Bhagavän at any point through this endeavour. We have performed yajïa for thousands upon thousands of
years, but we have been unable
to attain any realisation of Bhagavän. Our sole achievement has been dhüma-dhümrätmanäà bhavän: by the smoke of this yajïa our ätmä – that is, our bodies
– have become pale (ashy). This is what we have attained.” The åñis were
performing yajïa
for thousands of years, and therefore they are saying that they are uncertain about
realising any results from the yajïa. The futility of such yajïas is mentioned in then Bhägavata; however, people are performing
yajïas to this day
and they will continue to do so in the future also. All paths will endure. Man
can follow any opinion, for who can obstruct his free will? But for him to
attain bhakti by whatever path he treads, is
impossible. The method to attain bhakti is
distinct and that process cannot simply be found anywhere. Therefore the åñis are saying, “We have passed
thousands of years in performing yajïa, the results of which are
uncertain, and consequently our bodies have become pale. But we have been
unable to make progress towards Bhagavän, even by an inch. In this state of
ours, habvän
äpäyayati (you
have made us drink). Drink what? Govinda päda-padmäsava – the nectar from the lotus feet of Govinda. You have made us
drink the nectar of Govinda’s kathä.” Madhu means
“the nectarean kathä”. In his commentary Çréla Viçvanätha Cakravartipäda says: “Why do
we have no trust or confidence in this act of yajïa? Why will
we not achieve anything by performing yajïa? vaiguëya-bähulyena phalaniçcayäbhävät While performing acts like yajïa so many defects appear, that it becomes uncertain whether or not
its fruits will be achieved. Thus, because the results are uncertain due to the
presence of imperfections, no one knows what result will occur and when.” What is being expressed in the åñis’ statement? tena bhakter
viçvasanéyatvamukttam “We have developed faith in
whatever you have made us hear about, namely, those matters pertaining to bhakti and Bhagavän. This is the real
path. By speaking hari-kathä to us, you have arranged for us to attain Bhagavän’s lotus feet.
This is trustworthy; we can understand this.” dhumena dhumrä vivarëä ätmänçcakçur
ädyavyavä “By the smoke of this yajïa our eyes have become like that
of a blind man. People of this world hope to attain Bhagavän by performing yajïa, yoga, dhyäna and so on, but there is no
certainty of attaining Bhagavän by following these paths. This is because all
these paths carry so many faults.” Therefore the åñis are saying that they have developed faith in the path of bhakti to the extent that Süta Gosvämé
has spoken bhakti-kathä to them, and thereby made them
drink the sweetness of Bhagavän. “Bhakteù säkñät
phaladatvamäùa – Bhakti can bestow its results directly.” Many people, despite hearing
something about the excellence of bhakti, nonetheless follow other paths, which leads them to karma and saàsära. äsavam makrandarupam madhu mädakam This hari-kathä is so intoxicating that by once entering into the sweetness of çravaëa, kértana and smarana, one cannot
give it up or live without it, and one will most certainly relish it. taditara sarva sukha dukhänanubhavät This hari-kathä is so sweet and so intoxicating that even despite its own
sweetness, it will not let us experience the happiness and distress of any
other topic of this world. Such is the glory of Bhagavän’s kathä. pratiksaëam tadéyasvädutvänuhaväcca At every moment this hari-kathä makes us relish and experience such bhävas (moods), so that we do not develop a liking for any other topic.
It makes one forget happiness, distress and all worldly affairs, and
intoxicates one. ·Sädhu-saìga:
A Wealth Beyond Compare After speaking in this way, the åñis
declare that they
cannot estimate the value of the kind of association that bestows such hari-kathä, what to speak of the association of
one who has in fact embraced such kathä within his heart: tulayäma lavenäpi na svargaà näpunar-bhavam bhagavat-saìgi-saìgasya martyänäà kim utäçiñaù Çrémad-Bhägavatam (1.18.13) Çaunaka Åñi says: “The association of a bhagavadbhakta –
that is to say, of one who has attained the direct association of
Bhagavän – is very rarely achieved in the course of the jéva’s destiny.
We see thousands of saints and ascetics wandering about in groups;
but to get the association of one who has in fact attained the
association of Bhagavän, has received His darçana and has entered
into His lélä, is very difficult. What to speak of such a person,
it is extremely rare to attain the association even of one who has
associated with such a person.” How rare? “Tulayäma lavenäpi – The value of even a single
moment (lava) of such association is incomparable. I do not consider
anything equal to it. “Na svargaà näpunar-bhavam. The heavenly
kingdom (Svarga) and liberation from
matter (mokña) are generally regarded as the highest of all goals,
and therefore those who desire them endeavour very hard to achieve them. But bhagavat-saìgi-saìgasya.
The result of just a moment’s association with one who is in Bhagavän’s direct
company cannot be equated to or compared with the attainment of even Svarga or mokña.
What an astonishing fact! Lava means 1/11th of a second, a
very short interval.” Çaunaka Åñi continues: “We are speaking from experience, having
had the association of Süta Gosvämé. This our realization. It is not that we have merely
heard of the glories of sädhu-saìga or have fabricated them
with our imagination; we have directly experienced them. We performed yajïa for
thousands of years with no result, but what we have attained in the very first
instant, through only a moment’s association with Süta Gosvämé, cannot be
compared to the attainment of Svarga and mokña. “What of similar value to sädhu-saìga could we possibly
attain by going to Svarga or achieving mokña, as a result of performing yajïa? tulayäma lavenäpi na svargaà näpunar-bhavam bhagavat-saìgi-saìgasya If even Svarga and mokña cannot be weighed against such
association, what can be said of the kingdom and seemingly unlimited wealth of
mortal beings? Of what importance, then, are the great personalities of this
world – the vastly learned, the immensely rich, the famous, and those of high
birth and aristocratic lineage? All are inconsequential. If Svarga and mokña
have become insignificant, then what comparative value can this worldly
kingdom and wealth have?” Eternal Union with God Çréla Viçvanätha Cakravartépäda has written a wonderful commentary
on this çloka. He states: tasmät tädrçasädhusaìga mahänidher mähätmyam The åñis headed by Çaunaka Åñi are saying: “Asmadanubhava-gocarékåtaà
– I have directly experienced and perceived the glory of mahänidhi,
the great treasure of sädhu-saìga about which I have spoken earlier. In
other words, by having your personal association, Çréla Süta Gosvämé, we have
now understood its glory.” “Çréla Çukadeva Gosvämé is bhagavat-saìgi – he has
attained the association of Bhagavän. And you are his saìgi – you have
associated with Çréla Çukadeva Gosvämé. Thus by having the association of a bhagavad-bhakta
like you we have realized that this type of association is mahänidhi,
a great treasure, and that its glory which we have experienced is indeed
wonderful. What more can we say?” Who is bhagavat-saìginaù? The bhaktas. They always
remain with Bhagavän; they never live outside His association. People may ask,
“If the bhaktas are Bhagavän’s associates, they ought to reside in
Bhagavän’s eternal abode. Why then are they living here?” But wherever the bhaktas may
reside, whether it be here or elsewhere, they remain forever with Bhagavän. Hiraëyakaçipu questioned his son Prahläda Mahäräja, “You are
always chanting ‘Hari Hari’, but where is your Hari?” Prahläda Mahäräja replied, “My Hari is everywhere.” Hiraëyakaçipu then asked, “Can you see Him everywhere? I have
searched for Him everywhere but I was unable to find Him. If I had found Him, I
would have killed Him. But you are saying that He is everywhere. Are you
actually seeing Hari everywhere? Is He in this pillar? Can you see Him in this
pillar?” Prahläda Mahäräja replied, “Yes, He is in the pillar.”
Hiraëyakaçipu then struck the pillar with His fist and broke it, and Çré
Nåsiàhadeva appeared. Just see, Prahläda Mahäräja lived in Hiraëyakaçipu’s
kingdom and, despite being in the dynasty of a demon, he was always associating
with Bhagavän and always having His darçana. Even when Hiraëyakaçipu was
torturing Prahläda in various ways, Bhagavän at all times kept the boy in His
lap. When Prahläda was made to sit in fire, was thrown in water and was placed
under the feet of an elephant, Bhagavän always kept him in His lap and
protected Him. Those devotees who have gained entrance into Bhagavän’s eternal
pastimes (nitya-lélä) reside in Bhagavän’s abode as His eternal
associates. By the will of Bhagavän, however, such associates also come and
reside in this world. During their sojourn here also, they are not without
Bhagavän’s association; they always remain with Him. Thus, even while in this
world they are to be regarded as associates of the Lord. They never leave
Bhagavän. Therefore, Çréla Cakravartépäda has written that bhagavat-saìginaù
refers to the bhaktas. But who are those bhaktas, who always
live with Bhagavän and with whom Bhagavän also always resides? This is a
separate topic of discussion. The Value of Only a
Moment’s Association Teñäm saìgasya means the
association of such type of bhaktas. Yo lava means for very short
time, that is, for 1/11th of a second. Such association, even if only
momentary, cannot be compared to attaining Svarga, the fruit of karma.
By following the path of karma people hope to reach Svarga, believing
Svarga to be the highest goal and the topmost fruit of karma. .” Apunar bhavaà mokñaà ca. Apunar bhavaà refers to mokña, the fruit of jïäna. By
cultivating jïäna people hope to attain mokña.
But na tulayäma: the fruits of karma and jïäna cannot be measured against the fruit of even a moment’s association with a
bhagavad-bhakta. But people do not readily put their faith in the result
attained by 1/11th of a second of such association, and this kind of
good fortune does not easily come their way also. Therefore it is said: “na
tulayäma martyänäà tucchä äçiño räjyädyaù kimuta – how, then, can it
be compared with an insignificant worldly kingdom of mortal beings?” The åñis headed by Çaunaka Åñi are now asking
rhetorically, “Why is it that I do not wish to make any comparison with sädhu-saìga?
What result is in fact obtained from the association of Bhagavän’s saìgi
for even a very short time? What of significant value is gained in such a brief
interval that cannot be measured against the attainment of Svarga and mokña?” paramdurlabhäyä bhakterankuro hådy udbhavata iti bhävaù What is obtained is the supremely rare commodity known as bhakti.
It cannot be attained even by thousands of different types of sädhana,
including the sädhanas performed on the paths of karma, jïäna and
yoga. This is because bhakti is paramdurlabha, the rarest
among all rarities. But it is that sädhu-saìga that manifests within
one’s heart the sprout of this extremely rare bhakti. This is the result
of associating with a bhagavad-bhakta for even a very short time, what
to speak of associating with such a personality over a prolonged period. tatra bhakteù sädhanasyäpi
sädhusaìgasya lavenäpi karmajïänädeù phalaà
sampurëamapi Sädhu-saìga is the sädhana of bhakti. Whatever is achieved by sädhu-saìga for
a very little time cannot be compared against even
the complete fruits of karma and jïäna. Sädhu-saìga is the method to achieve bhakti,
and the fruits of karma and jïäna in their entirety do not even
bear comparison with the result of obtaining sädhu-saìga for a single
moment. kimuta bahukäla vyäpinä sädhu-saìgena And what can be said about the results one derives from sädhu-saìga
and bhakti-sädhana over a long time? They are kimuta, truly incomparable. Even if
bhakti-sädhana in the form of sädhu-saìga is momentary, it has no
comparison. kimutataräm tatphalabhutayä bhaktyä Now the word kimutataräà (“still more incomparable”) is
being used. The åñis are saying that this describes the nature of bhakti
attained as a result of performing bhakti-sädhana (i.e. sädhu-saìga).
And finally the word kimutatamäà (“most incomparable”) is used, denoting
the highest fruit of bhakti, namely, prema. When as a result of bhakti,
prema is attained, then where is the question of drawing any possible
comparison? There simply cannot be any comparison whatsoever. The words kimuta, kimutataräà and kimutatamäà are
in the positive, comparative and superlative degrees respectively. The
suffix -tara is used to convey the sense of “still more
incomparable”, and -tama the sense of “most incomparable”. Thus, the highest
idea is gradually revealed. Meaningless Attempts to Calculate tathätra sambhävanärthak lotä tolene sambhävanämeva na kurmaù Someone may submit that whatever has been said previously is
merely speculative, and that now some type of objective scale should be used to
make verifiable comparisons. To this Çaunaka Åñi replies, “But I have no wish
to compare sädhu-saìga against the attainment of Svarga and mokña on
a scale, setting aside the fact that such task is actually impossible.” “Why? What is the harm of such a comparative analysis?” “For what purpose should I do it?” Çaunaka Åñi asks. He further
states, rhetorically: “na hi meruëä sarñapam kaçcittulayaté – can
any meaningful comparison be made between a mountain and a sesame seed?” In other words, it is quite sufficient simply to observe the
incomparable nature of the two. No one in his right mind will think it
necessary to place the two on either side of a scale. That which is widely
accepted (bahuvacanena bahünäà sammatyä) cannot be denied by anyone (naiñor
’thaù kenacidapramäëékarttuà çakyate). That is, one is simply unable
to reject or disregard it. Sädhu-saìga: More Powerful
Than Associating with Bhagavän Now the potency of bhagavad-bhaktas will be highlighted
further. bhagavat
saìgi sangasya ityanena – na
tathäsya bhavet kleço bandhaç
cänya-prasaìgataù yoñit-saìgäd
yathä puàso yathä
tat-saìgi-saìgataù Çréla Viçvanätha Cakravartépäda here offers an analogy from the
Eleventh Canto of Çrémad- Bhägavatam (Chapter 14, verse 30) to
elucidate the nature of sädhu-saìga. He explains that by associating
with a woman one is afflicted by bondage. But yathä tatsaìgisaìgataù:
the association of one who associates with women is in fact more harmful than
the direct association of a woman. Why? Because by knowing that the association
of women will bind one, a person can at least try to remain aloof from such
association. More harmful is the company of a man who associates with women, as
greater bondage comes from such a relationship. For this reason, it has similarly been said: viñayer anna
khäile malina haya mana – by eating grains (foodstuffs) given by a
worldly person (sense enjoyer), one’s mind becomes polluted, and with
such a contaminated mind one cannot perform bhajana of Çré Kåñëa. In
this regard, it is also harmful to accept anything from a person who
associates with women. There is a danger in associating with such a person. Associating with women is harmful, but associating with persons
addicted to associating with women is more harmful. Similarly, associating with
bhaktas of Bhagavän is more powerful than associating with Bhagavän
Himself. One attains auspiciousness by associating with Bhagavän, but one
attains greater auspiciousness by associating with His bhaktas. This same fact was explained by Dhruva Mahäräja when he attained
darçana of Bhagavän. At that time Bhagavän asked him to accept any
benediction. Dhruva said, “My only request is that I should always have the
association of Your bhaktas. I do not desire anything else.” Bhagavän replied, “What is this? You have finally attained Me,
and now, having achieved this, you again desire the association of My bhaktas?” Dhruva said, “O Prabhu, if I had not attained the association of
your bhaktas, then how could I have attained Your association today? I
would have deviated from the path of attaining You by committing some offence.
And even now, how will it be possible for me to remain in Your company if I am without the association of your bhaktas?
At any time I may commit some offence and lose Your association.” Thus, the association of bhaktas is more powerful than
the association of Bhagavän Himself. This has been made clear.
Since we are unable to understand this, the harmful effects of
associating with a woman and with a man who associates with women has
been illustrated. Of the two, the latter harm is the greater. But although
people may hear this, do they pay any regard? iti yoñitsaìgädapi yoñitsanginäà saìgo yathätinindya uk ttaù Just as associating with a man who associates with a woman has
been denounced in Çrémad- Bhägavatam as more condemnable than
associating with a woman, so associating with a bhagavad-bhakta has been
glorified as more virtuous, advantageous and desirable than associating with Bhagavän directly. Indeed, there is nothing
more virtuous and desirable than sädhu-saìga. Through such association
all one’s desires are fulfilled. Our Inability to Actually
Associate Real sädhus, however, are extremely rare and therefore
difficult to find; and if they are found, it is very difficult to associate
with them in the real sense. Although people of this world may attain the
association of a bhagavad-bhakta, they remain unable to comprehend his bhäva-dhara,
line of thought that is his moods. We may, by the accumulation of previous sukåti,
come close physically to a bhagavad-bhakta; but we then discover that we
cannot associate with him in any real sense. If those who have attained the saìga
of bhagavad-bhaktas find themselves unable to benefit from it, what
can be said of the predicament of those who have not even attained such saìga. Why is this so? Why can we not properly associate with bhagavad-bhaktas
despite being in their company? Saìga means “samyak rüpeëa gamana
– to completely follow the bhagavad-bhakta.” It is difficult for us
to comply with their instructions. Moreover, the foundation of saìga is préti.
Without préti, there can be no saìga. We go to the market and
see, meet and talk with many people, but can this be called saìga? No. Préti
is the real requirement. What is préti? Çréla Rüpa Gosvämé has written: dadäti pratigåhëäti guhyam äkhyäti påcchati bhuìkte bhojayate caiva ñaò-vidhaà préti-lakñaëam Çré Upadeçämåta (4) Offering pure devotees items in
accordance with their requirements, accepting remnant
items given by pure devotees, revealing to
devotees one’s confidential realizations concerning bhajana,
inquiring from them about their confidential
realizations, eating with great love the prasäda
remnants given by devotees and lovingly feeding them
prasäda – these are the six symptoms of loving
association with pure devotees. Are we able to deal with bhagavad-bhaktas with these six
symptoms of préti? We can have these six exchanges with worldly
people, but not with bhagavad-bhaktas, because mäyä does not let
us do so. Such is the oppression of mäyä that she will not allow
us to associate with sädhus. Hence, the saìga of bhagavad-bhaktas
is very rare; we are unable to attain it even after attaining their
company. This is our misfortune. Why is this so? Man is the saìgi (associate) of mäyä and
likes associating with her. Ordinary people may come close to a bhagavad-bhakta,
but they will prefer to discuss worldly topics with him and go away. They are
not influenced by his association. It is very difficult for them. Therefore it
is said that the result of associating with a bhagavad-bhakta for a
single moment cannot be compared to the attainment of Svarga and mokña.
What a significant matter! What a precious commodity is sädhu-saìga. Is such a highly
worshipable and desirable thing attained in the course of everyone’s fate? It is said in Çré Caitanya-caritämåta (Madhya-lélä 22.54): ‘sädhu-saìga’, ‘sädhu-saìga’ sarva-çästre
kaya lava-mätra sädhu-saìge sarva-siddhi
haya The verdict of all revealed
scriptures is that by even a moment’s association with a sädhu,
one can attain all success. Smearing One’s Body with a
Sädhu’s Foot Dust In Çrémad-Bhägavatam, Bhärata Mahäräja speaks as follows
to King Rahügaëa: rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-’bhiñekam Çrémad-Bhägavatam (5.12.12) How significant are the words spoken by Bhärata Mahäräja to King
Rahügaëa. “O Rahügaëa, you want to know Bhagavän, but He cannot be known by
austerity (tapasya), nor by worship, nor by giving up one’s home, nor
indeed by living in one’s home. He cannot be known by reciting the Vedas nor by
worshiping the demigods such as the Sun-god, Varuëa and so on. Why? Because vinä mahat-päda-rajo-’bhiñekam: as long as
one does not smear himself with the foot dust of the mahat, great
saintly personalities, one cannot achieve any result by performing all these
other activities. So one should first seek the saìga of a great saintly
personality, and only when he can smear himself with the foot dust of this
personality, can Bhagavän be known to him.” Prahläda Mahäräja gave the same instruction to the sons of his guru: naiñäà matis tävad urukramäìghrià spåçaty anarthäpagamo yad-arthaù mahéyasäà päda-rajo-’bhiñekaà niñkiïcanänäà na våëéta yävat Çrémad-Bhägavatam (7.5.32) Prahläda Mahäräja told the sons of his teacher that they should
give up everything. “What benefit can you derive from your father Çukräcärya,
who you consider a great paëòita?” he asked. “His consciousness is
unable to touch the lotus feet of Bhagavän, who performs uncommon activities.
These lotus feet have the effect of removing a person’s anarthas and awarding him complete perfection. They deliver to him his prayojana,
or goal. “So how can we attain Bhagavän? Can everyone attain him? Mahéyañäà
päda-rajo-’bhiñekam: one must smear himself with the dust of the lotus feet
of mahat, a saintly personality. Who is such a saintly personality? Niskiïcanänaà
na våëéta yävat: one who possesses no wealth other than Bhagavän. As long
as we do not accept and smear upon our bodies the foot dust of a niskiïcana
mahäpuruña, we will achieve nothing at all.” The essence of the whole subject, in the language of my gurupäda-padma
Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, is that the jéva’s supreme
auspiciousness comes about by hearing hari-kathä in sädhu-saìga.
This is because sädhusaìga is the sole means to attain kåñëa-bhakti: kåñëa-bhakti-janma-müla haya
‘sädhu-saìga’ Çré Caitanya-caritämåta (Madhya-lélä 22.84) The root cause of bhakti to Çré Kåñëa is association with
sädhus. Hare Kåñëa.
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