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Of the infinite qualities of a 痴补颈峁ａ箛补惫补, twenty-six are given special mention by 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻, thus pointing us in the direction of the full extent of the 痴补颈峁ａ箛补惫补鈥檚 glory. All of these qualities were observed to be naturally present in 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 to the fullest degree. These qualities are fully supramundane (补辫谤腻办峁泃补). 艢谤墨 碍峁涐梗峁嘺 Himself is the source of them. It is never possible for them to exist or arise on the mundane platform. 

艢谤墨 碍峁涐梗峁嘺 only infuses those whom He has accepted as His own with these qualities. 

啶膏ぐ啷嵿さ-啶�啶灌��-啶椸�佮��-啶椸ぃ 啶掂�堗し啷嵿ぃ啶� 啶多ぐ啷�啶班��, 啶曕�冟し啷嵿��-啶�啶曕�嵿い啷� 啶曕�冟し啷嵿��-啶椸�佮�� 啶膏�曕げ啶� 啶膏�炧�嵿�氞ぞ啶班��

Sarva-尘补丑腻-驳耻峁嘺-ga峁嘺 vai峁ａ箛ava 艣ar墨re, 办峁涐梗峁嘺-bhakte 办峁涐梗峁嘺-驳耻峁嘺 sakali sa帽c膩re^[1]

鈥淎ll exalted virtues dwell in the body of the 痴补颈峁ａ箛补惫补. All of 碍峁涐梗峁嘺鈥檚 qualities are infused in His devotees.鈥�

(1) 碍峁沺腻濒耻 (merciful): 

Just as 叠丑补驳补惫腻苍 is 顿墨苍补-bandhu (the friend of the fallen), the 痴补颈峁ａ箛补惫补 is:

啶�啶�-啶︵�佮�冟��-啶︵�佮�冟�栢ザ�

辫补谤补-诲耻岣�k丑补-诲耻岣�k丑墨 

鈥淎ggrieved by the sorrows of others鈥�. 

The cause of all the living entity鈥檚 sorrows is forgetfulness of 叠丑补驳补惫腻苍. Forgetfulness, in this case, refers to the living entity鈥檚 indifference to its own natural, unconditional propensity to serve 叠丑补驳补惫腻苍. Because the living entity has forgotten the propensity that is his only true bliss, his eternal bliss (辫补谤腻苍补苍诲补), extreme sorrow (para-诲耻岣�k丑补) has taken its place. The soul鈥檚 disconnection from the Supersoul is the ultimate sorrow and has become the three types of material miseries. The 痴补颈峁ａ箛补惫补 is aggrieved by that para-诲耻岣�k丑补, not mundane sorrows and scarcities.

For decades, for almost twelve months a year, 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 busied himself going from home to home in the villages of Bengal, Bihar, and Assam, preaching the message of 艢谤墨 Caitanya, striving to turn everyone towards the worship of 碍峁涐梗峁嘺. In those days, especially in rural areas, there was very little infrastructure and people were very poor. Regardless, every year, enduring all manner of hardship, he would travel out to the remotest village regions, places where other preachers were hesitant to go. His was a heartfelt manner of preaching, full of love and kindness. To this day, the people in those villages recall his visits with tears in their eyes. This was something he did year after year. Most of the villages were accessible only by foot, on paths often knee-deep with mud. He would have to walk miles and miles on these muddy paths in the torrential rain. Often, in the absence of boats, he had to cross rivers carrying his clothes in a bundle above his head. Every year, the people of these villages would eagerly await his scheduled arrival, and every year, he would bring many of them to 狈补惫补诲惫墨辫补 and make all arrangements for them there, nurturing them like a father and taking them on pilgrimage of 艢谤墨 Gaurahari鈥檚 holy abode.

(2) 础办峁泃补-droha (non-malicious):

惭补丑腻-产丑腻驳补惫补迟补 痴补颈峁ａ箛补惫补s are ever anxious for the living entities to attain ultimate auspiciousness. Hence, they never engage in any sort of malicious activity towards any living creature. 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 was the embodiment of a non-malicious disposition. What to speak of malice, he was always making sure that he did not cause anyone any sort of agitation. 

He would always say, 

啶溹��啶掂え-啶ㄠた啶班�嵿さ啶距す啷� 啶嗋え啷� 啶夃う啷嵿さ啷囙�� 啶ㄠぞ 啶︵た啶�啷�, 啶�啶� 啶夃お啶曕ぞ啶班�� 啶ㄠた啶�-啶膏�佮�� 啶�啶距じ啶班た啶�啷�

箩墨惫补na-nirv膩he 膩ne udvega n膩 dibe, para upak膩re nija-sukha p膩saribe^[2]

鈥淚n the course of maintaining one鈥檚 life, one must not disturb others, but rather forego one鈥檚 own comforts for the benefit of others.鈥�

He was truly the radiant personification of this statement. He was even extremely hesitant to ask anything of the devotee who looked after him. 鈥淥ne should not give agitation to the 痴补颈峁ａ箛补惫补s,鈥� he would say, revealing the inner torment it caused him to ask anything of anyone.

When he was preaching and staying with different 驳峁沨补蝉迟丑补蝉, he was always careful not to cause them any disturbance, even if he knew them very well, and always made sure the devotees travelling with him were also careful in this regard. If he happened to arrive very late at night at someone鈥檚 home, he would tell them, 鈥淒o not worry, we already took 辫谤补蝉腻诲补.鈥� Even if this was not true, he would assure the 驳峁沨补蝉迟丑补蝉 he had eaten and stay hungry through the night.

In general, he never said anything to anyone, even his own disciples, that would disturb them in any way. He would often say, 鈥淚 blow even on p膩nt膩 bh膩t (rice left soaking overnight in water) before I eat it.鈥� Not only that, if someone wanted to provoke him, he would not allow himself to be affected. He was very tolerant in this way and this disposition of his was very well known throughout the Gau岣嵞珁a 痴补颈峁ａ箛补惫补 community.

(3) 厂补迟测补-蝉腻谤补 (truthful):

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 had taken to heart the essence of the Supreme Truth manifested in the current of transcendental conceptions flowing from 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补, 艢谤墨 艢谤墨mad Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补, and 艢谤墨 艢谤墨mad Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨. He never deviated from the practice and propagation of that truth for even a moment. No plea or opposition could make him waver even slightly from his conviction in the truth they taught. His conviction was in following the guidance of 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补, 艢谤墨 艢谤墨mad Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补, and 艢谤墨 艢谤墨mad Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨. 

In this context, he would say, 

啶嗋�氞ぞ啶班�嵿く啷囙ぐ 啶溹�囙�� 啶�啶�, 啶膏�囙�� 啶�啶� 啶膏ぞ啶�, 啶呧ぐ 啶溹い 啶�啶� 啶膏が 啶溹ぞ啶夃�� 啶涏ぞ啶班�栢ぞ啶�&啶ㄠ�嵿が啷嵿じ啷嵿お啷�;

膩c膩ryera jei mata, sei mata s膩ra, ara jata mata saba j膩uka ch膩rakh膩ra 

鈥淭丑别 conclusions of the 腻肠腻谤测补蝉 are the essence; all other conclusions can fall to ruin.鈥�

(4) Sama (equanimous):

In happiness or distress, in the company of friends or foes, whether receiving honour or insult from others鈥搃n all situations鈥撆毎��� 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 was endlessly calm and composed. Because of this sama-buddhi, or equilibrium, his tolerance was quite natural. He could be in a place that had an utterly foul stench and not be bothered in the slightest. 鈥�厂补尘补-濒辞峁ａ弓谤腻艣尘补-办腻帽肠补苍补岣�^[3] 鈥損ebbles and gold are the same,鈥� he would say. In places that were horrendously noisy, he would, without difficulty, go about his writing and studies and then easily take rest. Even in extremely insulting situations, he would remain unperturbed. 鈥淓veryone is the servant of 碍峁涐梗峁嘺 and my teacher,鈥� he would say. With this attitude, his expertise at giving honour, whether it was to a small child or to an extremely arrogant person, was genuinely astonishing. To have love for God, friendship with the pure devotees, mercy for the ignorant, and indifference for the envious is quite impossible to even conceive of for those of mundane intelligence. The genuine realization that all living beings are servants of 碍峁涐梗峁嘺 is the basis of the 尘补诲丑测补尘补-补诲丑颈办腻谤墨鈥檚 equal vision, but the way he would offer 辫谤补峁嚹乵补 to his disciples or those on the level of his disciples and address them as 鈥�Prabhu鈥� is indicative of how a 尘补丑腻-产丑腻驳补惫补迟补 sees others.

(5) 狈颈谤诲辞峁�a (faultless):

In regard to this virtue, 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补 has written the following: 

鈥淎s 痴补颈峁ａ箛补惫补s are exalted beings, their character needs to be exalted and worthy of following. If a 痴补颈峁ａ箛补惫补鈥檚 character is poor, then how will other souls who are of weaker character learn proper behaviour? Taking these matters into consideration, all those who are 腻肠腻谤测补蝉 and who impart mantras should and will make special efforts to keep their character free from flaw.鈥�

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 was naturally of such flawless character. The filth of the five places where 笔补谤颈办峁�i迟 惭补丑腻谤腻箩补 allowed Kali to live (gambling, intoxication, illicit sex, violence to other entities, and gold) never dared to touch him. When he left his home at the age of nine and spent his whole life dedicated to following the guidance of 辫补谤补尘补丑补峁僺补 Gau岣嵞珁a 痴补颈峁ａ箛补惫补s, what appeal could these vices of Kali have for him?

Even though he was the president of a huge institution, he never had a personal bank account. He used to say, 

鈥淢测 bank is in the pocket of my 办耻谤迟腻. Whatever I have for the service of Hari, guru, and Vaisnavas is all there.鈥�

For the last fifteen years of his manifest presence, he stopped even touching money. The devotees serving him saw to financial matters, and from time to time, he would simply instruct those devotees to provide financial support where needed for the service of 叠丑补驳补惫腻苍.

No one ever saw him indulge in any kind of luxury of convenience. All his life, he used simple ordinary soap and a rather old-fashioned type of rubber shoes. As long as a garment was not ripped or falling apart, he could not and would not part with it. If someone gave him a new set of clothes, he would ask the devotees to pass it on to serve the 痴补颈峁ａ箛补惫补s. 

Once, someone gave him a new kind of soap that was sandalwood-scented, and he got rather upset.

鈥淎re you trying to get a licence for your own indulgences by getting me to use this?鈥� 

He said,

鈥淯se this in the service of 艢谤墨 艢谤墨 搁腻诲丑腻-Vinoda-bih膩r墨, please. They are the only ones who have the right to enjoy such nice things.鈥�

(6) 痴补诲腻苍测补 (magnanimous): 

What is generally referred to as magnanimity was denounced by 艢谤墨la 搁奴辫补 骋辞蝉惫腻尘墨 when he offered his obeisance to 艢谤墨 Gaurasundara and addressed Him as 尘补丑腻-vad膩nya (greatly magnanimous). One who is well-versed in the wondrous qualities of 艢谤墨 碍峁涐梗峁嘺 Caitanya鈥檚 mercy becomes infused with a similar 尘补丑腻-vad膩nya quality.

It was by the painstaking and heartfelt endeavours of greatly magnanimous personalities such as 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补, 艢谤墨 艢谤墨mad Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补 Prabhup膩da, and 艢谤墨 艢谤墨mad Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 that all corrupted forms of the soul鈥檚 eternal religion were dispelled and the pristine current of the highest teachings preserved within this earthly realm. 艢谤墨 艢谤墨mad Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 founded 艢谤墨 Gau岣嵞珁a 痴别诲腻苍迟补 Samiti to safeguard this pure current of devotional conceptions and then entrusted it to his dear 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补, whom he had taught and trained since childhood. 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 displayed his great magnanimity by keeping that sacred current undisturbed and undiluted. 

He would always say,

鈥溑毎��� Gau岣嵞珁a 痴别诲腻苍迟补 Samiti is non-different from my 驳耻谤耻-辫腻诲补辫补诲尘补, and I can never be separated from my 驳耻谤耻-辫腻诲补辫补诲尘补.鈥�&苍产蝉辫;

He simply sought to inspire the living entities in the process of worship that was revealed by his guru-varga: worship of Vrajendra-nandana 艢谤墨 碍峁涐梗峁嘺 as served by the 驳辞辫墨蝉 of Vraja.

He kept an extremely wide berth of all devious conceptions and strongly emphasized the maintenance of the standards set by 艢谤墨 艢谤墨mad Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补 Prabhup膩da, which included the strict observance of 肠腻迟耻谤尘腻蝉测补-惫谤补迟补, 辫耻谤耻峁�o迟迟补尘补-vrata, 贰办腻诲补艣墨, 艢谤墨 碍峁涐梗峁嘺-闯补苍尘腻峁ａ弓补尘墨, 艢谤墨 搁腻尘补-苍补惫补尘墨, and all other sacred fasting days. Moreover, he never condoned any compromise in regard to the conduct of initiated devotees, which meant strict prohibition of them engaging in the worship of demigods and goddesses and consuming tea, paan, alcohol, cigarettes, drugs, and non-vegetarian foodstuffs.

One lady, who had heard 艢谤墨la 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补鈥檚 丑补谤颈-办补迟丑腻 for a long time and wanted to follow proper 痴补颈峁ａ箛补惫补 蝉补诲腻肠补谤补, repeatedly approached him to receive 丑补谤颈苍腻尘补 and 诲墨办峁Ｄ�, but her husband refused to give up eating meat and she had to cook for him. 

Finally, after a great many tearful requests for him to just give her a 尘腻濒腻 that he had not even chanted on, he told her, 

鈥淢other, I do not have the right to do anything independently. I am bound and obligated to my superiors. You are a mother to me. Are you going to force your son to do something that is forbidden?鈥�

His great magnanimity was that he safeguarded the impeccable standard of 痴补颈峁ａ箛补惫补 dharma so carefully amid the ocean of contaminations that is Kali-yuga and inspired his followers to do the same. 

啶ㄠた啶班お啷囙�曕�嵿し 啶ㄠぞ 啶灌�堗げ啷� 啶оぐ啷嵿ぎ 啶ㄠぞ 啶溹ぞ啶� 啶班�曕�嵿し啶｀��

Nirapek峁�a n膩 haile dharma n膩 j膩ya rak峁�a峁噀^[4]

鈥淥ne cannot protect dharma unless one is uncompromising.鈥�

(7) 惭峁沝耻 (gentle): 

The bhakti-濒补迟腻 (vine of devotion) is very tender. It cannot survive in a hard heart. If one does not relinquish kutarka (specious reasoning) and desires for sense enjoyment, the heart does not become soft, and if the heart does not soften, 叠丑补办迟颈-诲别惫墨 cannot appear there. As taste (ruci) arises for anything related to 叠丑补驳补惫腻苍, the heart softens to the point that it remains constantly melted. 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补鈥檚 nature was so soft and gentle that the moment people came into his presence, they would be overwhelmed by it. Thousands and thousands of people were blessed to be able to bathe simultaneously in the nectareous ocean of affection of his gentle heart. Everyone felt like they were the special object of his affection and felt supreme satisfaction in that. In the ambience of that softness, no one could be hesitant or withdrawn. Whoever came into the proximity of his childlike tenderness would blossom and seat him on the throne of their heart. 

He himself would say, 鈥淚 am a child, and you are all my guardians.鈥�&苍产蝉辫;

He would also say,

鈥淲e are all children in front of 叠丑补驳补惫腻苍. If you cannot be simple-hearted like a child, you can鈥檛 become a 痴补颈峁ａ箛补惫补. Just as an infant has no other language besides crying, we have no other alternative than to weep while chanting 丑补谤颈苍腻尘补 before 叠丑补驳补惫腻苍. If the infant does not cry, the mother doesn鈥檛 give him milk. Not that one should make a show of crying. It has to be the crying of the heart. And 叠丑补驳补惫腻苍, who lives in the heart, knows well what that is. Can a parent remain unmoved by the crying of their child?鈥�

(8) 艢耻肠颈 (clean): 

啶椸�權�嵿�椸ぞ啶� 啶�啶班�� 啶灌�堗げ啷� 啶�啶多�嵿�氞ぞ啶む�� 啶�啶距さ啶�, 啶︵ぐ啷嵿ざ啶ㄠ�� 啶�啶掂た啶む�嵿ぐ 啶曕ぐ啷� 啶忇�� 啶む�嬥ぎ啶距�� 啶椸�佮��

骋补峁単腻ra para艣a haile pa艣c膩te p膩vana, dar艣ane pavitra karo ei tom膩ra 驳耻峁嘺^[5]

鈥淥ne becomes pure by touching the 骋补峁単腻, but your quality is that the mere sight of you is purifying.鈥�

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 was truly the personification of such purificatory power. What to speak of seeing him, just remembering him purifies the heart. This is why it has been said in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (1.3.10): 鈥�t墨rth墨 kurvanti t墨rth膩ni sv膩nta岣�-sthena gad膩bh峁泃膩 鈥揵ecause you [the devotees] carry 叠丑补驳补惫腻苍 骋补诲腻诲丑补谤补 bound within your heart, you make holy places holy.鈥� By the rare 诲补谤艣补苍补 of such 尘补丑腻-产丑腻驳补惫补迟补s, the living entity becomes purified of the inclination for sinful activity. The tendency for sin must be dispelled for one to become inspired to perform hari-bhajana. Then, by hearing the divine message emanating from the lips of those devotees, the living entity can advance in hari-bhajana. Many, many fortunate persons were drawn to 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 in this way and became engaged in hari-bhajana.

In regard to cleanliness, he would say, 

鈥淎ll manner of purity, inner and outer, depends on remembering the lotus-eyed 艢谤墨 Hari. 艢谤墨 苍腻尘补-产丑补箩补苍补 is not to be given up in any condition of purity or impurity, because it is the eternal function of the living entity. Chanting 艣谤墨 苍腻尘补 with conviction and serving 艣谤墨 vigraha, who is non-different from 艣谤墨 苍腻尘补, is imperative for every 蝉腻诲丑补办补 and 蝉腻诲丑颈办腻, but there is no need to practice the stringent and ritualistic standards of cleanliness as observed in the 蝉尘腻谤迟补 迟谤补诲颈迟颈辞苍.鈥�

(9) 础办颈帽肠补苍补 (possessionless):

To be free of the arrogance associated with high birth, opulence, education, and physical beauty is true 补办颈帽肠补苍补迟腻. Only one who is 补办颈帽肠补苍补 is t峁涐箛膩d api sun墨ca. That mood of being bereft of any and all possessions and that quality of being humbler than a blade of grass was evident in every step 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 took. 

He would often say,

鈥淚 am always staying under trees. I never stay in buildings. I really have no address. My only real refuge is under trees.鈥�&苍产蝉辫;

These were not mere words. He would spend day after day in utter delight in the rickety cottages of very poor devotees. Once, in Koch Bihar, he was invited to stay at the home of a poor disciple. That night, a storm blew in and it began raining very heavily. Water began leaking through the thatched roof on to his bed. Instead of telling anyone, he just sat through the whole night, holding an umbrella over his head to keep dry. He even forbade his sevaka from saying anything to the host. In this way, he did not get any rest all night. But he felt more comfortable staying with poor devotees in their straw cottages than with proud rich people in their multi-storey mansions.

If ever coerced to go to a rich person鈥檚 house, he was always very uncomfortable in that environment. 

He would say, 

鈥湹�丑补驳补惫腻�� has more mercy for the poor. Aristocrats, scholars, and wealthy people are very arrogant. You cannot buy Hari, guru, and 痴补颈峁ａ箛补惫补s with wealth, opulence, and erudition. These efforts to buy me really make me uncomfortable. Poor people naturally have a humble mood because of their lack of money, and such a mood is favourable for 蝉腻诲丑补苍补-产丑补箩补苍补. If those people gain 蝉腻诲丑耻-蝉补峁単补, they can easily progress on the path of 蝉腻诲丑补苍补-bhajana, much more easily than those who are rich and arrogant. Poverty is really not a curse but an advantage in obtaining the real mercy of guru, 痴补颈峁ａ箛补惫补s, and 叠丑补驳补惫腻苍.鈥�&苍产蝉辫;

Such an 补办颈帽肠补苍补 saint who has no enmity toward anyone and is wholly indifferent to wealth, position, and prestige is truly rare.

(10) 厂补谤惫辞辫补办腻谤补办补 (works for the benefit of all):

啶�啶距ぐ啶�-啶�啷傕ぎ啶苦い啷� 啶�啶ㄠ�佮し啷嵿く 啶溹え啷嵿ぎ 啶灌�堗げ啷� 啶溹ぞ啶�, 啶溹え啷嵿ぎ 啶膏ぞ啶班�嵿ぅ啶� 啶曕ぐ啶�

Bh膩rata-bh奴mite manu峁�ya janma hailo j膩ra, janma s膩rthaka kari鈥� karo para-upak膩ra^[6]

鈥淭hose who have taken a human birth in the land of India should make their lives worthwhile by engaging in the welfare of others.鈥�&苍产蝉辫;

It is through the compassion of 艢谤墨 Caitanya-candra, the abode of mercy, that one can offer the greatest help to any and all living entities. The resonance of the 办峁涐梗峁嘺-蝉补峁卥墨谤迟补苍补-测补箩帽补 propagated by 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻 simultaneously invokes supreme auspiciousness for mountains, trees, plants, animals, birds, and human beings of every kind. In order to duly and beautifully spread 艢谤墨man 惭补丑腻辫谤补产丑耻鈥檚 蝉补峁卥墨谤迟补苍补-测补箩帽补 everywhere, 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 established temples and 腻艣谤补尘补蝉 everywhere, thus providing all living entities with the means to gain ultimate auspiciousness. Even when a dangerous creature like a snake appeared in front of him in the assembly where he was lecturing on 叠丑腻驳补惫补迟补尘, he told the frightened audience not to harm it in any way and had it listen to that 产丑腻驳补惫补迟补-办补迟丑腻. After a short while, the snake went away peacefully. He remarked that he had not detected any harmful intent in the snake and surmised that it was likely a special 蝉腻诲丑补办补. On countless occasions, he delivered various ghosts and spirits by reciting 丑补谤颈-办补迟丑腻 and chanting 丑补谤颈苍腻尘补 to them in the middle of the night. He would provide 尘补丑腻-辫谤补蝉腻诲补 meals to the poor and distressed and would even provide them financial assistance.

(11) 艢腻苍迟补 (peaceful): 

啶多ぎ啷� 啶�啶ㄠ��-啶ㄠた啶粪�嵿�犩い啶� 啶�啷佮う啷嵿ぇ啷囙��

艢amo man-ni峁ａ弓hat膩 buddhe岣� 

鈥淧eace means absorbing one鈥檚 intelligence in Me鈥� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 11.19.33). 

The 箩墨惫补 only becomes truly peaceful if his intelligence becomes fixed upon 碍峁涐梗峁嘺. Those who want material enjoyment and those who want salvation or mystic powers are not peaceful. Aside from the devotees of 碍峁涐梗峁嘺, no one is peaceful. Being peaceful does not just mean being disciplined and sober. It means being free from agitation, having brought one鈥檚 senses under control, having no violent impulses, never being susceptible to provocation, being content, etc. Aptly named 厂补苍迟辞峁�a (鈥渟atisfied鈥�), 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 displayed these virtues from a very early age and thus became dear to everyone. It was because he was devoted to 碍峁涐梗峁嘺 from birth that he went to 狈补惫补诲惫墨辫补 just once at the age of nine and became fully surrendered to 碍峁涐梗峁嘺, never to return to the unrest of family life.

People commonly say, 

啶膏�傕じ啶距�� 啶оぐ啷嵿ぎ 啶�啶� 啶оぐ啷嵿ぎ

sa峁僺膩ra dharma ba岣峚 dharma 

鈥淭丑别 dharma of family life is the greatest dharma.鈥�&苍产蝉辫;

Or they say, 

啶嗋�椸�� 啶�啷嬥��, 啶�啶班�� 啶む�嵿く啶距��

膩ge bhoga, pare ty膩ga 

鈥淔irst enjoyment, then renunciation.鈥�

These popular sayings encourage entanglement in family life and cast people into oceans of misery via marriage. 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 never gave any such instruction to the 箩墨惫补s. He would say, 鈥淭hough the propensity for enjoyment does subside temporarily through enjoying, it never truly subsides or becomes satiated. Only through 蝉腻诲丑耻-蝉补峁単补, which causes the 箩墨惫补鈥檚 consciousness to blossom and enables him to gain knowledge of his true nature and function, do the 箩墨惫补鈥檚 material desires become soothed. That gives him peace, and then, by serving 碍峁涐梗峁嘺, he gains 辫补谤腻-艣腻苍迟颈 (supreme peace).鈥�

(12) 碍峁涐梗峁嘺ika-艣ara峁嘺 (surrendered exclusively to 碍峁涐梗峁嘺): 

All the qualities of a 痴补颈峁ａ箛补惫补 are centred on this quality of exclusive surrender to 碍峁涐梗峁嘺. Like the central point from which it is possible to draw a circle鈥檚 circumference, this quality becomes the central pivot around which the whole sphere of all the glorious qualities of a 痴补颈峁ａ箛补惫补 exist. 

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 would frequently recite verses like: 

啶曕ぐ啷嵿ぎ啶距さ啶侧ぎ啷嵿が啶曕ぞ啶� 啶曕�囙�氞た啶む�� 啶曕�囙�氞た啶む�� 啶溹�嵿�炧ぞ啶ㄠぞ啶掂げ啶�啷嵿が啶曕ぞ啶�; 啶掂く啶� 啶む�� 啶灌ぐ啶�-啶︵ぞ啶膏ぞ啶ㄠぞ啶� 啶�啶距��-啶む�嵿ぐ啶距ぃ啶距さ啶侧ぎ啷嵿が啶曕ぞ啶�

karm膩valambak膩岣� kecit kecit j帽膩n膩valambak膩岣�; vaya峁� tu hari-d膩s膩n膩峁� p膩da-tr膩峁嚹乿alambak膩岣�^[7]

鈥淪ome resort to fruitive action and others to impersonal knowledge, but I simply take shelter of the shoes of the servants of Hari, which ferry souls across the ocean of material existence.鈥�

Other times, he would say, 

啶膏す啶距く啷� 啶�啷� 啶�啶距い啷嵿ぐ啶� 啶掂た啶むぅ-啶︵げ啶ㄠ�� 啶掂�堗し啷嵿ぃ啶�-啶曕�冟お啶�

sah膩yo me m膩tra峁� vitatha-dalan墨 vai峁ａ箛ava-k峁沺膩^[8]

鈥淭丑别 mercy of the 痴补颈峁ａ箛补惫补s, which destroys the illusion of 尘腻测腻, is my only aid.鈥�

He would always say: 

鈥淢测 every activity occurs strictly according to the orders of my masters. I am bound to them. I have no way to do anything independently.鈥�&苍产蝉辫;

At night, when it was time to take rest, he would often be seen conversing with some invisible presence.

When asked repeatedly who it was, he would relent and quietly say,

鈥淢测 masters came.鈥�

In answer to the question of who his masters were, he would point at the pictures of the guru-varga.

He would often be heard murmuring from the following 办墨谤迟补苍补: 

啶掂�冟し啶�啶距え啷�-啶膏�佮い啶�, 啶氞ぐ啶� 啶膏�囙さ啶ㄠ��, 啶灌�堗が啷� 啶溹�� 啶�啶距げ啷嵿��-啶︵ぞ啶膏��鈥� 啶班ぞ啶оぞ-啶�啶曕�嵿し 啶涏ぞ啶∴た鈥�, 啶溹��-啶溹え 啶膏��-啶溹え, 啶溹��-啶�啶距さ啷� 啶膏��-啶�啶距さ啷� 啶ムぞ啶曕�団�� 啶嗋ぎ啶� 啶む�嬧�� 啶班ぞ啶оた啶曕ぞ, 啶�啶曕�嵿し-啶�啶距い啶� 啶膏う啶�, 啶曕き啷� 啶ㄠぞ啶灌た 啶灌�囙ぐ啶� 啶むぞ啶曕��

v峁涐梗abh膩nu-蝉耻迟腻, cara峁嘺 sevane, haibo je p膩lya-d膩s墨鈥� r膩dh膩-pak峁�a ch膩岣峣鈥�, je-jana se-jana, je-bh膩ve se-bh膩ve th膩ke鈥� 膩mi to鈥� r膩dhik膩, pak峁�a-p膩ti sad膩, kabhu n膩hi heri t膩ke^[9]

鈥淲hen will I become a maidservant of V峁涐梗abh膩nu鈥檚 daughter?... Let everyone aside from 艢谤墨 搁腻诲丑腻鈥檚 party be as they are. I am always partial to 艢谤墨 搁腻诲丑腻 and never look upon those who are not.鈥�

Whenever there was a disturbance in the service at one of the 尘补峁环补蝉, it was always 峁琱膩kur膩峁嚹� (艢谤墨mat墨 搁腻诲丑颈办腻) who would report it to him, not 峁琱腻办耻谤补 (碍峁涐梗峁嘺). Accordingly, he would then take steps to remedy the situation. He always referred to 艢谤墨mat墨 搁腻诲丑颈办腻 in this manner, as 峁琱膩kur膩峁嚹�. He would rarely ever speak Her name aloud. In this way, he expressed his 办腻谤峁ａ箛补颈办补-艣补谤补峁嘺迟惫补 (exclusive surrender to 碍峁涐梗峁嘺鈥檚 dear most beloved, 艢谤墨mat墨 搁腻诲丑颈办腻), which is the topmost zenith that this quality can reach.

(13) 础办腻尘补 (desireless): 

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 never sought anything from anyone in this world. 

He used to say, 

鈥淢测 gurudeva told me: 鈥榊ou will not have to worry about serving 叠丑补驳补惫腻苍. The moment you think of something you need in order to render some service, the arrangement will be made.鈥� In reality, 艣谤墨 gurudeva alone is the main custodian of all service rendered to 艢谤墨 艢谤墨 Gaura-搁腻诲丑腻-Vinoda-bih膩r墨. He is the one who makes all the arrangements. We simply collect ingredients of service as per his arrangement. What to speak of this world, there is nothing we seek from anyone in the entire universe.鈥�

Instead of seeking to receive anything from anyone, he would endlessly glorify 艣谤墨 guru and 艢谤墨 Gaur膩峁単a, without any trace of ulterior motive. 

He would gesture toward the pictures of his guru-varga and say, 

鈥淭丑别y see to all our maintenance and nourishment. All this time, they have been seeing to our real welfare. They are doing so right now as well, and they will certainly continue to do so in the future.鈥�

(14) 狈颈谤墨丑补 (effortless, indifferent): 

All the endeavours of one who is 箩墨惫补n-mukta (liberated while living in this world) are strictly for the sake of 碍峁涐梗峁嘺鈥檚 pleasure. As neither indulgence nor renunciation is part of the living entity鈥檚 eternal dharma, 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 was never seen to engage in either sort of pursuit. 

He displayed this sort of indifference in his life, thereby expressing the pinnacle of 艣补谤补峁嚹乬补迟颈. 

啶ㄠた啶�-啶�啶�-啶氞�囙し啷嵿�熰ぞ-啶�啷嵿ぐ啶む�� 啶�啶班じ啶� 啶涏ぞ啶∴た啶�啶�, 啶む�嬥ぎ啶距�� 啶囙�氞�嵿�涏ぞ啶� 啶嗋�涏�� 啶ㄠた啶班�嵿き啶� 啶曕ぐ啶苦く啶�

Nija-bala-ce峁ａ弓膩-prati bharas膩 ch膩岣峣y膩, tom膩ra icch膩ya 膩chi nirbhara kariy膩^[10]

鈥淕iving up faith in my own strength and efforts, I am here at Your will, relying upon You.鈥�

In one sense, he was constantly striving, engaging his body, mind, and words in the service of 艢谤墨 Hari. On the other hand, he was utterly inactive when it came to accumulating profit, worship, and prestige.

(15) Sthira (steady): 

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 would sit for hours on end in the midst of an assembly or on his bed, immersed in his activities. It seemed like an impossible task to us, who are of rather restless natures. This was truly an indication of the steadiness imbued throughout his body, mind, and words.

Once, a devotee said to him, 

鈥淚 have been looking for you for so many days. You never stay in one place.鈥�

In response, he said, 

鈥淲hat is sthira? One who is always engaged in the service of 艢谤墨 艢谤墨 Guru-Gaur膩峁単a is sthira. Everyone else is not sthira.鈥�

Once, a devotee living in the 尘补峁环补 in 狈补惫补诲惫墨辫补 expressed the desire to live in one of the 尘补峁环补蝉 in Vraja-尘补峁囜笉补濒补. 

艢谤墨la 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 said to him, 

鈥淔or one who has not realized the glory of 骋补耻岣峚-尘补峁囜笉补濒补, Vraja-尘补峁囜笉补濒补 is just a place with trees, roads, houses, ponds, and fields. That is why our guru-varga has sung:

啶椸�佮ぐ啷佮う啷囙��! 啶�啶� 啶曕�冟お啶� 啶曕ぐ啶库��, 啶椸�屶��-啶掂え 啶�啶距�澿�団�� 啶氞た啶む�嵿�� 啶膏�嵿ぅ啶苦�� 啶灌が啷�, 啶膏�曕�� 啶膏す啶苦が啷�, 啶忇�曕ぞ啶ㄠ�嵿い 啶�啶溹た啶�啷� 啶灌ぐ啶�

gurudeva! ba岣峚 k峁沺膩 kari鈥�, gau岣峚-vana m膩jhe鈥� citta sthira habe, sakala sahibo, ek膩nta bhajibo hari^[11]

[Gurudeva, bestowing great mercy on me, you have given me a place in Gaura鈥檚 forest, and ordered me to sit in this Vraja and chant 丑补谤颈苍腻尘补. But when will you have mercy on this servant and give me the qualification to do so? Then my mind (citta) will be steady, I will tolerate everything, and I will perform bhajana of Hari with exclusive focus.]

艢谤墨 驳耻谤耻-辫腻诲补辫补诲尘补 is the foremost 痴谤补箩补惫腻蝉墨. The place he instructs us to do bhajana in is indeed Vraja. One who sees the forests of 骋补耻岣峚 and Vraja as non-different is a real 痴谤补箩补惫腻蝉墨. He alone is sthira because his soul is offered to the instruction of 驳耻谤耻-辫腻诲补辫补诲尘补. That is how one attains the qualification to perform one-pointed bhajana.鈥�

(16) Vijita-峁�a岣�-驳耻峁嘺 (victorious over the six enemies): 

One who has conquered lust, anger, greed, illusion, pride, and envy is referred to as vijita-峁�a岣�-驳耻峁嘺. It was as if the word indriya-迟补谤辫补峁嘺 (sense enjoyment) was not in 艢谤墨la Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补鈥檚 dictionary. These six foes of the soul had no sway over him. All of his senses were fully dovetailed with the senses of 艢谤墨 艢谤墨 Guru-Gaur膩峁単a, so he was quite naturally vijita-峁�a岣�-驳耻峁嘺.

(17) Mita-bhuk (moderate in diet): 

From birth, 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 never partook of any non-vegetarian foodstuff. 

He would say, 

鈥淚 really am a 惫颈驳丑补艣腻蝉墨-产丑峁泃测补, a servant who grew up eating the remnants of the 痴补颈峁ａ箛补惫补s, my masters.鈥�&苍产蝉辫;

He never, even by mistake, ate anything that was not offered. Hence, the flaw of 补迟测腻丑腻谤补 (consuming too much) could never attack him. By his ideal example, he taught never to judge the taste of 辫谤补蝉腻诲补 while honouring it. 

If asked how the cooking was, he would always respond, 

鈥淚 have rendered service to 辫谤补蝉腻诲补.鈥�

Sometimes, he would say,

鈥淚 do not know good or bad. I just render service.鈥�

There was no question of him eating too much. Daily he ate an amount proportionate to a few small, children鈥檚 size bowls.

(18) Apramatta (unagitated):

He was firmly established in the 谤奴辫腻苍耻驳补 words: 

啶嗋じ啶曕�嵿い啶� 啶班す啶苦い, 啶膏ぎ啷嵿が啶ㄠ�嵿�� 啶膏す啶苦い, 啶掂た啶粪く-啶膏ぎ啷傕す 啶膏�曕げ啷� 啶�啶距ぇ啶�

膩sakti rahita, sambandha sahita, 惫颈峁�a测补-sam奴ha sakalai m膩dhava^[12]

鈥淚f one is devoid of material attachment and endowed with divine knowledge of one鈥檚 relationship with 碍峁涐梗峁嘺, then one knows that all objects of the senses belong only to 惭腻诲丑补惫补.

Hence, he never fell prey to the maddening preoccupation with sense objects. As his full attachment was focused on the source of everything, no attraction to or repulsion in regard to material enjoyment could affect him.

(19) 础尘腻苍墨 (without any desire for honour) and (20) 惭腻苍补诲补 (respectful of others): 

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 was, from head to toe, the personification of 补尘腻苍墨-尘腻苍补诲补. Even though he had the rare fortune of being in the proximity of Prabhup膩da 艢谤墨 艢谤墨la Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补 and the fortune of serving him personally and receiving 丑补谤颈苍腻尘补 from him, he never even attempted to take pride in that great fortune or count himself as one of Prabhup膩da鈥檚 disciples.

He would always say, 

鈥淢测 gurudeva is jagad-guru 艢谤墨la Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 and his gurudeva is jagad-guru 艢谤墨 艢谤墨la Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补 Prabhup膩da.鈥�

One day, 艢谤墨la Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 privately addressed him as 驳耻谤耻-产丑腻颈 (god-brother) and 艢谤墨la Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 burst into tears, objecting with the words, 鈥淧rabhup膩da is yours and you are mine.鈥�

Once, a disciple asked him, 

鈥淐an we refer to both 艢谤墨la 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 and 艢谤墨la Prabhup膩da as 鈥�paramagurudeva鈥�?

In response to this, he said, 

鈥淵ou want to say this because of my one little interaction [receiving 丑补谤颈苍腻尘补 from 艢谤墨la Prabhup膩da] and earn some 辫谤补迟颈峁ａ弓丑腻 that way? However, I do not maintain the ego (补产丑颈尘腻苍补) that 艢谤墨la Prabhup膩da is my gurudeva, so he cannot be your paramagurudeva. Only 艢谤墨la Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 is your paramagurudeva.鈥�

Even though he received 丑补谤颈苍腻尘补 from 艢谤墨la Prabhup膩da and 诲墨办峁Ｄ�-mantras from 艢谤墨la Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 before 艢谤墨la 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 even took 蝉补苍苍测腻蝉补, even though he was a direct witness to the founding of 艢谤墨 Gau岣嵞珁a 痴别诲腻苍迟补 Samiti, even though he was chosen as the president and 腻肠腻谤测补 by 艢谤墨la 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补, and even though he was a peerless scholar of all the scriptures, a living, breathing encylopedia of 蝉颈诲诲丑腻苍迟补 鈥揺ven though he was entirely beyond compare in every way鈥揾e never made any effort to be treated differently or earn prestige by making it known that he was somehow superior. He considered himself to be a negligible servant of the Samiti. His natural humility was such that the day before his appearance day, to avoid the ceremony of guru-辫奴箩腻, he would suddenly disappear and go where no one could find him.

He gave honour to all as befitting their status and always taught his disciples to give honour to their seniors, thus manifesting the practice of 尘腻苍补诲补-诲丑补谤尘补 (giving respect to others). His expertise in giving proper honour to people in both worldly and spiritual settings was truly exemplary. If someone wanted any sort of respect or prestige, he seemed to be omniscient of their desire and never hesitated to fulfil it. And even when he was very vocal about what was unfavourable to bhakti or the 蝉补尘辫谤补诲腻测补, his statements and conduct never transgressed his naturally respectful nature.

(21) 骋补尘产丑墨谤补 (grave):

Though 艢谤墨la Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 had a natural childlike gentleness, at the same time, his gravity was unsurpassable. He followed closely every word of his 艣谤墨 guru-varga, and thus, being fully versed in 艣补产诲补-产谤补丑尘补 and Parabrahma, retained an ocean-like aura of gravitas at every step. Just as it is difficult to deduce from the surface of the ocean that it is a treasure-chest of gems, similarly, it was difficult to detect from outside the glow of the radiant blue sapphire (耻箩箩惫补濒补-苍墨濒补尘补峁噄) situated in the depth of his heart. In front of that vast gravity, all manner of frivolous talk would bow away and the witch of the desire for prestige would vanish in fear.

(22) 碍补谤耻峁嘺 (compassionate): 

As the personified mercy of 碍峁涐梗峁嘺, 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补鈥檚 butter-like heart was always melting with the quality of compassion. There is no counting how many hundreds of impoverished individuals he lent his full assistance to. Seeing their inclination to perform hari-bhajana, he supported them with money, goods, wise instructions and helped them develop or increase the fortitude of mind necessary to perform bhajana, thus not allowing them to stray from or be deprived of this exalted path. Literally thousands of people, amid the most precarious situations of their lives, had more faith and confidence in him than in their own family members. Knowing he was theirs, they could be peaceful and worry-free. Either he would be there for them in person or he would send someone trustworthy to help them. Otherwise, if he was very busy, he would confer valuable instructions via letters鈥揾undreds of letters鈥搘hich stand testament to his painstaking efforts to extend himself to help them. To this day, the thought of his magnanimity draws forth tears from the eyes of those persons.

Another special feature of his compassion was that he would not readily give any instruction to anyone, even to his disciples. First, he would observe and evaluate their capacity, mindset, and inclination to fulfil his instruction. 

His reasoning was:

鈥淚f a 箩墨惫补 disobeys my direct order because he is in a conditioned state and compelled by the stubborn habits of misusing his independence since time immemorial, then because he will have committed the offence of disobeying one鈥檚 guru, he will sink further to a lowly condition of existence. Once again, because he is bereft of shelter, he will have to wander aimlessly through countless species of life. Since he does not know how to obtain the shelter of a bona fide guru, how many more lifetimes will he have to wait? Rather than benefiting him, I will have caused him unimaginable suffering. Just because he does not understand the risk of neglecting a direct order does not mean I can be frivolous in this regard.鈥�&苍产蝉辫;

Therefore, he would, with utmost respect, say,

鈥淚f I say something, will you kindly listen?鈥� 

Or: 

鈥淚f you do this service, Hari, guru, and 痴补颈峁ａ箛补惫补s will be pleased with you.鈥�

Thus, he would give instructions in a very polite and indirect manner.

(23) 惭补颈迟谤墨 (friendly): 

艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 had profoundly deep friendships with 痴补颈峁ａ箛补惫补s. There is no calculating the amount of assistance, both financial and otherwise, he discretely offered to 艢谤墨la Prabhup膩da鈥檚 renounced disciples. Those who had even a glimpse of his friendship with nitya-濒墨濒腻-pravi峁ａ弓a o峁� 惫颈峁ａ箛耻辫腻诲补 艢谤墨 艢谤墨la Bhakti 闯墨惫补苍补 闯补苍腻谤诲补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 can perhaps comprehend what friendship looks like between two 尘补丑腻-产丑腻驳补惫补迟补s. If he saw someone sincerely engaged in the service of 叠丑补驳补惫腻苍, then no matter who that person was, there was no end to his affection for him. His door would be wide open for that person.

(24) Kavi (a poet): 

Poets and poetry aficionados are referred to by the word kavi, but it can also refer to a scholar. 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 knew hundreds of poems of native and foreign poets by heart. He had learned these during his time in school in 惭腻测腻辫耻谤补. While others may have read the same poems and fallen prey to the allure of 尘腻测腻 expressed in them, he, even as a young student, derived inspiration from them that was favourable to bhakti. He would explain very beautifully which poet he felt had some semblance of devotion to 叠丑补驳补惫腻苍 or which poem expressed teachings favourable to the cultivation of bhakti.

As far as transcendental poetry is concerned, there is no fathoming how much of that he kept stored up in his heart. The way divine poetry would issue forth from his lips in an unbroken flow, like the current of the 骋补峁単腻, one could only assume he was a messenger from that supramundane realm.

That is why 艢谤墨 Vinoda (艢谤墨la Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补) referred to him as:

啶溹��啶掂え啷嵿い 啶椸�屶ぁ啷�啶� 啶呧き啶苦ぇ啶距え

箩墨惫补nta gau岣嵞珁a abhidh膩na 

鈥淭丑别 living encyclopedia of the Gau岣嵞珁a 蝉颈诲诲丑腻苍迟补鈥�.

This treasure-house of his was no burdensome accumulation bereft of 办峁涐梗峁嘺-bhakti or a means to gain profit, worship, and adoration. He was truly a kavi in the sense that his consciousness was fully absorbed relishing the rasa of that divine poetry. 

There is one small poem he has written that gives us a glimpse of the expansive nature of his pure, transcendental love:

啶曕�囙す啷� 啶氞ぞ啶� 啶多�佮ぇ啷� 啶�啷�啶�-啶椸�屶��, 啶曕�囙す啷� 啶氞ぞ啶� 啶多�嵿く啶距��-啶ㄠ��啶�
keho c膩ya 艣udhu p墨ta-gaura, keho c膩ya 艣y膩ma-n墨la,

Some only want yellow-gold, some want dark-blue鈥�

啶嗋ぎ啶� 啶氞ぞ啶灌た 啶多�佮ぇ啷� 啶班ぞ啶�啶оえ啷�-啶班�權�嵿��, 啶溹ぞ啶灌ぞ啶む�� 啶膏�曕げ啶� 啶�啶苦��
膩mi c膩hi 艣udhu r膩madhanu-r补峁単补, j膩h膩te sakali mila

I just want the colours of 搁腻尘补鈥檚 bow (the rainbow), wherein all meet.

啶曕�囙す啷� 啶�啶距げ啷嬥が啶距じ啷� 啶膏�嵿さ啶班�嵿ぃ 啶氞ぞ虄啶�, 啶曕�囙�� 啶�啶距げ啷嬥さ啶距じ啷� 啶多�佮ぇ啷� 啶溹�傕��
keho bh膩lob膩se svar峁嘺 c膩虄pa, keha bh膩lov膩se 艣udhu j奴i,

Some love golden champaka, some just love jasmine鈥�

啶膏ぞ啶溹ぞ啶� 啶�啶距�椸ぞ啶ㄠ�� 啶膏�嵿え啷囙��-啶�啶�啶むぞ啶�, 啶曕ぞ啶曕�� 啶班�囙�栢�� 啶曕ぞ啶曕�� 啶涏�傕��
s膩j膩na b膩g膩ne sneha-mamat膩ya, k膩ke rekhe k膩ke ch奴i

Both are arranged in the garden via love and attachment. Which one do I turn a blind eye to? Which do I choose to caress?

啶�啶距げ啷嬥が啶距じ啶� 啶膏が啷� 鈥樴�嗋お啶ㄢ�� 啶�啶距さ啶苦く啶�, 啶�啶咎冟ぇ啶苦く啶� 啶�啷嵿ぐ啷�啶むた啶� 啶班ぞ啶栢��
bh膩lob膩si sabe 鈥樐乸ana鈥� bh膩viy膩, b膩虄dhiy膩 pr墨tira r膩kh墨,

I love all, feeling them to be my own, binding them with the amulet of love.

啶曕�囙す啷� 啶ㄠす啷� 啶�啶�, 啶�啶距�� 啶膏ぎ啶距う啶�, 啶椸�佮�� 啶膏�屶ぐ啶�啷� 啶膏が 啶⑧ぞ啶曕た
keho nahe para, p膩ya sam膩dara, 驳耻峁嘺 saurabhe saba 岣峢膩ki

No one is other. They all receive the same honour, as I douse them in the perfume of virtue.

(25) 顿补办峁�a (expert): 

It is very difficult for conditioned souls to remember 碍峁涐梗峁嘺 by themselves. This is why 碍峁涐梗峁嘺 has mercifully manifested the Vedas, 笔耻谤腻峁嘺蝉, and other scriptures, wherein various rules and regulations for different people of different capacities reveal the gradual path to remembering 碍峁涐梗峁嘺 at all times. All these rules and regulations are, at first glance, perceived by the conditioned soul to be very difficult to follow. 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补, through his own conduct, very expertly revealed to the living entities how to apply these instructions of scripture in their lives, whereby they can gain the mental fortitude to move forward in 蝉腻诲丑补苍补-产丑补箩补苍补 in a pure and proper way. 

He always said, 

鈥淎ll the instructions of the scriptures are not for anyone but me.鈥�&苍产蝉辫;

Once a devotee asked,

鈥淕urudeva, then are they not for us?鈥� 

He laughed and replied, 

鈥淚f you become mine, then they are also for you.鈥�&苍产蝉辫;

In other words:

鈥淚 follow all the instructions of the scriptures because they were prescribed just for me. Since they are not for anyone else, I do not bother to see who is following them and who is not. If you inherit this conception of mine, then you too will be benefited from these instructions.鈥�&苍产蝉辫;

There was no limit to the expertise he displayed in proving, through comparative analysis, the inferiority of the craving for material enjoyment or impersonal liberation, and thereby establishing 办峁涐梗峁嘺-bhakti as the dharma of the soul. Whether there was only one person present to listen or ten or thousands, astonishingly, he always invested a hundred percent of his effort into communicating these truths. No matter how many people came to see him per day, how many religious assemblies he was invited to, or how many homes he was requested to deliver 丑补谤颈-办补迟丑腻 in, he was always fully eager and ready to fulfil said demands and paid no attention to any bodily inconvenience incurred in the course of doing so.

Those who heard his sublime, nectareous 丑补谤颈-办补迟丑腻, which was full of profound realizations of scripture and relieved its listeners of doubt, had no taste in any other 办补迟丑腻. This special expertise of his distinguished him. His writings are the same: profound, sublime, and beautifully articulate. And it was with great expertise that he published many sacred texts written by the 骋辞蝉惫腻尘墨s in order to preserve and protect the 蝉补尘辫谤补诲腻测补.

(26) 惭补耻苍墨 (silent):

In the age of Kali, the age of conflict, to be silent in the midst of conversations that are not related to 碍峁涐梗峁嘺 is the only intelligent thing to do. This was one of 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补鈥檚 special instructions. 

He would often say, 

鈥淭丑别 last instruction my gurudeva gave me was: 

啶︵�囙�栢�嵿が啶�, 啶多�佮え啷嵿が啶�, 啶�啷嬥げ啷嵿が啶� 啶ㄠぞ&啶ㄠ�嵿が啷嵿じ啷嵿お啷�;

Dekhbi, 艣unbi, bolbi n膩 

[See, hear, but do not speak. You have eyes, so you will see, you have ears, so you will hear, and you have a mouth, but don鈥檛 speak]鈥� 

This instruction was something 艢谤墨la 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 personally followed very strictly. If he saw someone knowingly doing something wrong, he would see such behaviour as irremediable and remain silent. At times, his silence would be for the sake of chastisement.

He would say,

鈥淎 dumb mute has no enemies.鈥�

Thus, he would remain untouched by unwanted association and conflict and stay immersed in 办峁涐梗峁嘺-办墨谤迟补苍补, the one sublime feature of Kali-yuga. In this way, he instructed his followers to do the same. But when he saw that, in this age, even a dumb mute has enemies, he commenced his pastimes of illness and became fully silent. He would recognize everyone and smile, but would not say anything besides, 鈥淗are 碍峁涐梗峁嘺.鈥�

Like 艢谤墨man 惭补丑腻辫谤补产丑耻 in His final pastimes, 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补 began to spend most of his time absorbed in an internal realm of service. Sometimes, he would be observed calling out to his 峁琱膩kur膩峁嚹�. 

Sometimes he would be tossing and turning on his bed, uttering the following couplet:

啶曕�冟し啷嵿�� 啶班��, 啶�啶距�� 啶班��, 啶曕�嬥ぅ啶� 啶�啷嬥�� 啶灌ぐ啶�, 啶曕�嬥�� 啶︵た啶曕�� 啶椸�囙げ啶� 啶�啷嬥�� 啶�啷嵿ぐ啶距�� 啶曕ぐ啶库�� 啶氞�佮ぐ啶�&啶ㄠ�嵿が啷嵿じ啷嵿お啷�;

k峁涐梗峁嘺 re, b膩pa re, koth膩 mora hari, kona dike gel膩 mora pr膩峁嘺 kari鈥� curi 

鈥淥 碍峁涐梗峁嘺, alas! Where is my Hari? Which way did You go, having stolen my heart?鈥� 

Sometimes he would be wide awake in the middle of the night, clutching 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 to his chest, gazing at it. He displayed extreme indifference to anything that was not related to 碍峁涐梗峁嘺. Sometimes, unknowingly, he would reveal a hint of his internal service, but then, the next moment, he would come to external consciousness and try to conceal it. Though he was always trying to keep his 蝉惫补谤奴辫补 hidden, his inner mood of a Vraja 驳辞辫墨 revealed itself in various emotions and expressions.

Entering nitya-濒墨濒腻

Many times, he said,

鈥淚 will leave this world on the bank of the 骋补峁単腻 in 叠丑补驳补惫腻苍鈥檚 诲丑腻尘补 in the midst of loud 蝉补峁卥墨谤迟补苍补 in all four directions.鈥�&苍产蝉辫;

And so it came to be. In late 2004, he was being looked after at 艢谤墨 Nim膩i-迟墨谤迟丑补 Gau岣嵞珁a Ma峁環a in Baidyabati (near Kolkata). As if he could sense his departure to the eternal abode was imminent, he suddenly returned to 艢谤墨 狈补惫补诲惫墨辫补-诲丑腻尘补 on the 贰办腻诲补艣墨 just prior to the start of 诲腻尘辞诲补谤补-vrata. Many devotees came from all over to gather at 艢谤墨 Dev膩nanda Gau岣嵞珁a Ma峁環a, in 狈补惫补诲惫墨辫补, to observe 办腻谤迟颈办补-vrata in his proximity. From time to time, he made public appearances, fulfilling the devotees鈥� desires for his 诲补谤艣补苍补. But from the day of 艢谤墨 Annaku峁璦 Mahotsava, the illusory forces of 尘腻测腻 began to cover their eyes as the health of his sacred form (艣谤墨 补峁単补) appeared to deteriorate. The next day (14/11/04), seeing his health deteriorating further, his sevakas considered shifting him to Kolkata immediately, but he would not allow himself to be moved. He did not want to leave the banks of the 骋补峁単腻 to set one foot outside of 狈补惫补诲惫墨辫补, which is non-different from Govardhana. The devotees began to do 办墨谤迟补苍补 all throughout the 尘补峁环补. As the night progressed, the apprehension about his departure increased, and just after midnight, at around 12:37 AM, on the third day of the bright lunar fortnight (艣耻办濒腻-迟峁泃颈测腻-tithi), during 补尘峁泃补-测辞驳补 (a very auspicious time), just as his sevakas applied tilaka to his limbs, he disappeared from our midst.

As he had always been the intimate companion, servant, and right-hand man of his gurudeva, 艢谤墨 艢谤墨mad Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补, he was given a resting place to the right-hand side of his beloved 驳耻谤耻诲别惫补鈥檚 蝉补尘腻诲丑颈.

Both the appearance and disappearance of 叠丑补驳补惫腻苍鈥檚 associates are for the welfare of the world. They know that as long as they are directly manifest before us, we remain trapped in external vision of them, content with having seen their external appearance, often not even attempting to appreciate who they really are. Hence they have just cause to conceal themselves from the world and from us, for our benefit. On one hand, they teach us renunciation by showing us the transience of human life. However, if we have some love for them, we will know them to be an eternal truth, the 腻艣谤补测补-vigraha, and will strive eagerly on the path of 蝉腻诲丑补苍补-产丑补箩补苍补, following the principles of real renunciation (yukta-惫补颈谤腻驳测补), in order to one day meet with them again.

All glories to the supremely worshipful 腻艣谤补测补-vigraha, nitya-濒墨濒腻-pravi峁ａ弓a o峁� 惫颈峁ａ箛耻辫腻诲补 艢谤墨 艢谤墨mad Bhaktived膩nta 痴腻尘补苍补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补! All glories to the 惫颈峁�a测补-vigraha, 艢谤墨 艢谤墨 Gaura-Nity膩nanda, 艢谤墨 艢谤墨 Gaura-骋补诲腻诲丑补谤补, 艢谤墨 艢谤墨 搁腻诲丑腻-Vinoda-bih膩r墨-j墨u!

Footnotes and references:

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[1]:

艢谤墨 Caitanya-carit膩m峁泃a (Madhya-濒墨濒腻 22.75)

[2]:

骋墨迟腻惫补濒墨, 艢谤墨 碍峁涐梗峁嘺-k墨rtane Jadi (4) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补

[3]:

艢谤墨mad Bhagavad-驳墨迟补 (6.8)

[4]:

艢谤墨 Caitanya-carit膩m峁泃a (Antya-濒墨濒腻3.23)

[5]:

笔谤腻谤迟丑补苍腻, Ei 叠腻谤补 碍补谤耻峁嚹� Karo (3) by 艢谤墨la Narottama 诲腻蝉补 峁琱腻办耻谤补

[6]:

艢谤墨 Caitanya-carit膩m峁泃a (膧di-濒墨濒腻9.41)

[7]:

艢谤墨la 搁奴辫补 骋辞蝉惫腻尘墨鈥檚 艢谤墨 笔补诲测腻惫补濒墨 (58), verse composed by 艢谤墨 惭腻诲丑补惫补 厂补谤补蝉惫补迟墨

[8]:

Sva-niyama-dvada艣akam (12) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补

[9]:

G墨ta尘腻濒腻 and 艢补谤补峁嚹乬补迟颈^, 痴峁涐梗补产丑腻苍耻-蝉耻迟腻 (1, 4) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补

[10]:

艢补谤补峁嚹乬补迟颈^, Tumi Sarve艣vare艣vara (7) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补

[11]:

艢补谤补峁嚹乬补迟颈^, Gurudeva! 叠补岣峚 碍峁沺腻 Kari鈥� (1鈥�2) by 艢谤墨la Bhaktivinoda 峁琱腻办耻谤补

[12]:

顿耻峁ａ弓补 Mana Tumi Kisera 痴补颈峁ａ箛补惫补 (12) by 艢谤墨la Bhakti蝉颈诲诲丑腻苍迟补 厂补谤补蝉惫补迟墨 骋辞蝉惫腻尘墨 Prabhup膩da