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For all Vaishnavas and spiritual aspirants


Human birth is very precious and very rarely achieved once in millions of births after the causeless mercy of Bhagavan, which, although temporary, affords one the opportunity to attain the highest perfection, and therefore One should make haste and strive for the liberation here itself from the ocean of transmigration in form of repeated births and deaths.
Bhagavatam says "Sense-enjoyments can be had in any body (from beast to birds to humans), but realisation can be had only with the human body. So, keeping in the mind the fact that the human body is fragile and can be lost at any moment, one should make haste and strive for liberation here itself."
Everyone should try to utilise this precious human birth to move from unreal (temporary) to real (eternal), from darkness (of ignorance) to the light (of spiritual knowledge), from fear of death to immortality! And for this one should embrace and adhere to a spiritual life. 


ब्रह्मनिष्ठाका महत्त्व - Glory of adherence to Spiritual Life

जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम्। 
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थिति- र्मुक्तिर्नो शतकोटिजन्मसु कृतैः पुण्यैर्विना लभ्यते॥ विवेक चूड़ामणि - 2 ॥
jantūnāṃ narajanma durlabhamataḥ puṃstvaṃ tatō vipratā tasmādvaidikadharmamārgaparatā vidvattvamasmātparam। ātmānātmavivēcanaṃ svanubhavō brahmātmanā saṃsthiti- rmuktirnō śatakōṭijanmasu kṛtaiḥ puṇyairvinā labhyatē ॥ vivēka cūड़āmaṇi - 2 ॥
For all living creatures, a human birth is indeed rare; and even after achieving Human-birth much more difficult it is to attain full manhood; rarer than this is the "Viprata" (Sattvic attitude in life). Even after gaining all these rare chances, to have steadfastness on the spiritual path as explained in Vedic literature is yet rarer; much more so to have a correct understanding of the deep import of the scriptures. Discrimination between the Real and the unreal, a personal realization of spiritual Glory and ultimately to get fully established in the living consciousness, and culminate in one‘s liberation. This kind of a perfect liberation cannot be obtained without the meritorious deeds of many millions of well-lived lives. 

Therefore one should be fully adhered to spiritual and dharmic life, should live life in accordance of scriptural injunction.

"The preferable (the path leading to Bhagavan) and the pleasurable (Bhoga of the world, which is visible) these both approach man. The intelligent one examines both and separates them. Yea, the intelligent one prefers the preferable (the path favorable to achieve Bhagavan, which results into ever lasting happiness and bliss) to the pleasurable (visible worldly pleasures, but temporary and mixed with sorrows), (whereas) the ignorant and dull-witted one selects the pleasurable for the sake of Yoga (attainment of that which is not already possessed) and kshema (the preservation of that which is already in possession), and therefore he falls from the real-goal." (kaṭhōpaniṣada 1.2.2)

Unique Blessings in Life

3 great blessings of Bhagavan

दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम्। 
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥3
durlabhaṃ trayamēvaitaddēvānugrahahētukam। manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ ॥3॥
Very rare indeed are these three things and happen only due to the utmost Grace of God—a human birth, a burning desire for liberation, and the blessed refuge of an illuminated Maha-Purusha (saint / sage / Pure devotee).

Three greatest blessings one gets by the utmost grace of Bhagavan Shri Rama for the pure devotion
1. Human Birth
2. Burning desire for liberation in order to achieve the lotus feet of Shri Raghuveer
3. The refuge and guidance of a pure devotee of Raghava 


Miseries of the unspiritual person

लब्ध्वा कथश्चिन्नरजन्म दुर्लभं तत्रापि पुंस्त्वं श्रुतिपारदर्शनम्। 
यः स्वात्ममुक्तौ न यतेत मूढ़धीः स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात् ॥4
labdhvā kathaścinnarajanma durlabhaṃ tatrāpi puṃstvaṃ śrutipāradarśanam। yaḥ svātmamuktau na yatēta mūḍha़dhīḥ sa hyātmahā svaṃ vinihantyasadgrahāt ॥4॥
Is there a man who, having somehow obtained this rare human birth, together with masculine temperament and also a complete knowledge of the scriptures, is foolish enough not to strive hard  for Self-realisation? One verily commits suicide, clinging to things unreal.

One should cut the bondage of attachment in unreal things with masculine-temperament for the Preferable path with wisdom, and strive hard to move towards Bhagavan for realisation of self and the self of the self. 

इतः को न्वस्ति मूढ़ात्मा यस्तु स्वार्थे प्रमाद्यति। 
दुर्लभं मानुषं देहं प्राप्य तत्रापि पौरुषम्॥5
itaḥ kō nvasti mūḍha़ātmā yastu svārthē pramādyati। durlabhaṃ mānuṣaṃ dēhaṃ prāpya tatrāpi pauruṣam॥5॥
Is there a greater fool than the person who, having got the rare chance of a human birth and there too, the masculine qualities of the head (wisdom) and heart (strongness of the heart) , falls short in his efforts to realize his own highest good?
यस्ति॒त्याज॑ सचि॒विदं॒ सखा॑यं॒ न तस्य॑ वा॒च्यपि॑ भा॒गो अ॑स्ति। 
यदीं॑ शृ॒णोत्यल॑कं शृणोति न॒हि प्र॒वेद॑ सुकृ॒तस्य॒ पन्था॑म्॥ 
(ऋग्वेद १०.०७१.०६)

yastityaja sacividam sakhayam na tasya vacyapi bhago asti ।
yadim srnotyalakam nahi praveda sukrtasya pantham ॥
( rg-veda, 10.71.6)
"He who gives up his eternal companion (Bhagavan Shri Rama), his speech/exposition is unsound; whatever he hears, he hears amiss; he is certainly not on the path of virtue."


Rarity of Human birth, Rarer the Pious association

बड़े भाग मानुष तनु पावा। सुर दुर्लभ सब ग्रंथन्हि गावा॥ 
साधन धाम मोक्ष कर द्वारा। पाइ न जेहिं परलोक सँवारा॥
(मानस ७ । ४३ । ७)


It is by a great fortune one has secured a human body, which — as declared by all the scriptures — is difficult even for the gods to attain. It is a tabernacle suitable for spiritual endeavours, gateway to liberation. He who fails to achieve the supreme abode hereafter even on attaining it (then none is so unfortunate like him). (Śrīrāmacharitamānas 7.43.74)

  
दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः ।
तत्रापि दुर्लभं मन्ये वैकुण्ठप्रियदर्शनम्।।1।।
(श्रीमद्भा॰ ११ । २ । २९)

For the conditioned souls, the human body is most difficult to achieve, it is achieved after utmost grace of Bhagavan, however such precious Human-life can be lost at any moment. But I think that even those who have achieved human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikuṇṭha. ( Śrīmad Bhāgavatam 11.2.29)


लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते मानुष्यमर्थदमनित्यमपीह धीरः ।
तूर्णं यतेत न पतेदनुमृत्यु यावन्निःश्रेयसाय विषयः खलु सर्वतः स्यात् ।।
(श्रीमद्भा॰ ११ । ९ । २९)

After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas consciousness of Bhagavan is possible only for a human being. ( Śrīmad Bhāgavatam 11.9.29)


So how to lead a pure spiritual life:


1. Always Follow the dharma

Dharma is essence of the pious-pure-sacred life, it makes us near to the divine. Dharma is the path preached by scriptures so that a jiva could tread and make itself liberated. 

Shri Rama, the supreme lord of entire cosmos, pleads again and again in most humble manner to all future generations, kings and administrators of the earth to protect the Vedic-dharm setu in the form of the bridge of dharmic conduct established by him!
भूयो भूयो भाविनो भूमिपाला नत्वा नत्वा याचते रामचंद्रः । सामान्योऽयं धर्मसेतुर्नराणां काले काले पालनीयो भवद्भिः ॥ (स्कन्द पुराण ब्राह्म-खंड धर्मारण्य 34-4)
bhūyō bhūyō bhāvinō bhūmipālā natvā natvā yācatē rāmacaṃdraḥ । sāmānyō'yaṃ dharmasēturnarāṇāṃ kālē kālē pālanīyō bhavadbhiḥ ॥ (skanda purāṇa brāhma-khaṃḍa dharmāraṇya 34-4)

O' future generations of kings, and administrators and people of this earth! I, Ramachandra, again and again bow down to you and again and again seek from you just one thing; this Vedic dharma-setu, this bridge of dharmic conduct established for the common man is ought to be protected by your better-self from time to time. [Skanda Purana Brahm-khamda dharmaranya 34.4]


धर्मका परित्याग किसी भी हालतमें नही करना चाहिये - In no condition one should leave dharma

सहि कुबोल साँसति सकल अँगइ अनट अपमान ।
तुलसी धरम न परिहरिअ कहि करि गए सुजान ॥

sahi kubōla sām̐sati sakala am̐gai anaṭa apamāna ।
tulasī dharama na pariharia kahi kari gaē sujāna ॥
"One must accept all the insults and humiliations, and must tolerate all the offensive words, and all types of sufferings,. But never ever, under no circumstances one should deviate from the principles of Dharma" — says Tulasidas. [Dohavali]

True worship of Bhagavan is following the Dharma which is illuminated by Vedas in this world in the beginning of the every cycle of creation. His commands i.e. following scriptures truly. Without following his divine wish, commands and scripture, there is no meaning of loving him, worshiping him, and chanting his mantra.

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।। Gita 16.23।।


Gita 16.23 : He who, abandoning the injunctions (ordinances) of the Sastras, acts under the influence of his/her own desire, attains neither perfection nor pleasure, nor the supreme state.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।। Gita 16.24।।

Gita 16.24:  Therefore, let the Sastra be your authority for determining what should be done and what should not be done. Knowing what is enjoined in the injunctions of the Sastra, you should perform work here.

So let the Shastra be the guidance authority for your actions and dharma.

Loving devotion into Bhagavan is the supreme dharma.. so whatever is favorable to loving devotion into Bhagavan Shri Rama is dharma!

rāmahi kevala prema piyārā  jāni leū jo jānanihārā  

Shri Ram loves only love, be known to all those who want to know this!
[Ramacharitmanas]

It means Everyone should cultivate strong loving devotion and attachment (raga) into lotus feet of Shri Rama in association and guidance of pure devotees and saints, If one wants to achieve Shri Rama. 

For this everyone needs to create a favorable environment in surrounding (through pious association, and leaving the bad company) as well as within our-self (through satvik aahaar (pure food), pratyahara (withdrawal of senses from worldly things), and Bhakti-Yoga etc). 


2. Pious association i.e. associate with pure devotees of Lord
(and leaving the bad association)


All Vedic scriptures have greatly sung the glory of Satsanga (pious association) in one voice. The association of saintly people is the supreme among all means for liberation from the ocean of nescience, of repeated birth and deathThe true mission in life (of this human-birth) is to cross the ocean of nescience, of repeated birth and death. Those in the darkness of ignorance, however, do not know this mission. Instead, being carried away by the waves of material nature, they are undergoing the tribulations of mṛtyu-saḿsāra-vartmani, repeated birth and death.

मति कीरति गति भूति भलाई। जब जेहिं जतन जहाँ जेहिं पाई॥
सो जानब सतसंग प्रभाऊ। लोकहुँ बेद न आन उपाऊ॥3॥

Whoever has ever attained wisdom, glory, Liberation or salvation, material prosperity or welfare anywhere and by any means whatsoever, know it to be the result of pious association i.e. association with holy men; there is no other means either in the world or in the Vedas. [ Shri Ramcharitmanas 1.3.3]

बिनु सतसंग बिबेक न होई। राम कृपा बिनु सुलभ न सोई॥
सतसंगत मुद मंगल मूला। सोई फल सिधि सब साधन फूला॥4॥

Wisdom dawns not without pious-association of holy men and such pious-association cannot be easily had without the grace of Shri RAma. Contact with noble souls is the root of joy and blessings; it constitutes the very fruit and fulfillment of all endeavors, whereas all other practices are blossoms as it were.  [ Shri Ramcharitmanas 1.3.4]

binu satsaṃga viveka na hoī  rāma kṛpā binu sulabha na soī ।।

Without grace of Rama, one can't get the Satsang , and without Satsang (association of devotees), one can't get the fine intellect.

hoī viveka moha bhrama bhāgā 
। taba raghunātha caraṇa anurāgā ।।   

It is only when right understanding comes that the error of delusion disappears and then alone one develops real love into the lotus feet of Rama.


दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः ।
तत्रापि दुर्लभं मन्ये वैकुण्ठप्रियदर्शनम्।।
(श्रीमद्भा॰ ११ । २ । २९)

For the conditioned souls, the human body is most difficult to achieve, it is achieved after utmost grace of Bhagavan, however such precious Human-life can be lost at any moment. But I think that even those who have achieved human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikuṇṭha. ( Śrīmad Bhāgavatam 11.2.29)


yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane 
paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo 
nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi 
mahā-puruṣa-puruṣa-prasańgaḥ
(Śrīmad Bhāgavatam 5.19.20)

After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vāsudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vāsudeva, is the real path of liberation.    
(Śrīmad Bhāgavatam 5.19.20)


Serve Vaishnavas with whole heart

anuvrajāmy ahaḿ nityaḿ
pūyeyety ańghri-reṇubhih

(Śrīmad Bhāgavatam 11.14.16)

Supreme Lord says : 
I always follow the footsteps of my pure devotees and wish to purify myself with the dust of their lotus feet.” 


यावन्न रामभक्तानां सततं पाद सेवनम्
रामनाम्न: कथं तेषां मुखादुच्चारणम् भवेत्
 (श्री आदि-रामायण)


yāvanna rāmabhaktānāṃ satataṃ pāda sēvanam।
rāmanāmna: kathaṃ tēṣāṃ mukhāduccāraṇam bhavēt॥ (śrī ādi-rāmāyaṇa)

Lord Shri Rama himself says in Shri Aadi-Ramayana: unless serving the feet of the devotees of Shri Rama, how can one be fortunate enough to recite my name 'Rama'? Never!”    [Shrimukha Vachan of Sarveshwar Bhagavan Shri Ram, Shri Aadi-Ramayana]


mahat-sevāḿ dvāram āhur vimukteḥ 
( Śrīmad Bhāgavatam 5.5.2)

mahat-sevām — service to the spiritually advanced person than us, called mahātmās; dvāram — the way; āhuḥ — they say; vimukteḥ — of liberation

one must try to understand Shri Rama by serving an advanced devotee, a Mahatma, by serving an advanced devotee or saint one can easily get liberation.” 


→ A woman-devotee (Vaishnavi or aspiring to be a Vaishnavi) should marry an advanced Vaishnava  Rama-Bhakta only who would be an ideal husband for her.  This way she can get the fruit of serving an advanced Vaishnava as well as pious-association in home itself, and both Vaishnava couple can visit dhaam and saints together.  

Lord Rama or Lord Shiva represents an Ideal husband. Lord Siva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaisnavanam yatha sambhuh: Shambhu, or Lord Siva, is the ideal Vaishnava. He constantly meditates upon Lord Rama and chants Rama, Rama, Rama... like this. Unmarried girls worship Lord Shiva so that they can expect a husband who is as good a Vaisnava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Shiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaisnava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life. 

The very foundational basis of Dharma-marriage (the divine institution of Vedic-marriage) is to unite two individuals and families so that they can serve Dharm and spiritually evolve together and follow the 4 Purusharthas (dharm, arth, kaam and moksh).

Both Vaishnava husband and wife would serve Lord together (vishesha-dharma) and would always follow the path of righteousness and ethical life (Samanya-dharma); bring happiness in their lives through various material efforts (artha);  enjoy together (kaam), and strive for the liberation from the cycle of birth and death to serve in shuddha-satva manner and ultimately achieving nearness (Samipya) of Lord in his spiritual abode (mukti).  

Therefore, What is proper Vedic-norm (Vedic-parampara) should be followed...what vedas instructs is to accept Husband as deity and guru...If one would be devotee and scholar of Bhagavan, it would be easy for lady to revere him as equal to deity and guru!

gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaḿ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
(Śrīmad Bhāgavatam 5.5.18)

One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.” 

It means a Vaishnavi should accept such husband only who is devotee of Bhagavan and well versed in scriptures, who can deliver his wife from the path of repeated births and deaths. And this way she would be ensured about the life of her offspring also.   

Scripture says one should make and keep intimate relation with them only who gladly help us in our Bhakti towards lotus feet of Shri Rama: 

जरउ सो संपति सदन सुखु सुहृद मातु पितु भाइ।
सनमुख होत जो राम पद करै न सहस सहाइ॥ श्री रामचरितमानस २.१८५ ॥

jarau sō saṃpati sadana sukhu suhṛda mātu pitu bhāi।
sanamukha hōta jō rāma pada karai na sahasa sahāi॥ śrī rāmacaritamānasa 2.185 ॥

भावार्थ:- वह सम्पत्ति, घर, सुख, सुहृद(पति/पत्नी/मित्र), माता, पिता, भाई जल जाए जो श्री रामजी के चरणों के सम्मुख होने में हँसते हुए (प्रसन्नतापूर्वक) सहायता न करे॥185॥

Translation: “Perish that property, house, happiness, Suhrid (Husband / wife / friend), father, mother or brother, who does not gladly help one turn one’s face towards Shri Rama's feet!” (Shri Ramacharitmanas Ayodhyakanda Doha 185)



3. Surrender to Guru


For spiritual life, a guru (spiritual master) is must. Before accepting a guru, a devotee of Shri Rama should ensure self that guru (spiritual master) is a Vaishnava belonging to bonafide Parampara (lineage) of Shri Sita Ji i.e. Shri Sampradaya, and well-versed in Vedas and Vedic-scripture (so that one could get the mantra of Bhagavan Shri Rama and proper teachings coming down from Sita Ji to present Gurus in Parampara.).   

Though it is very difficult to find a guru in this age, however when Bhagavan becomes gracious on a soul, he sends a guru in one's life, one has to recognise him. The real guru is he alone, who doesn't come in our life as a ruling authority (master), but as a true friend, as the true-well-wisher, comes as our own true relative. Guru and Shishya relationship is most divine, No worldly relations can stand in between Guru and Shishya, Guru and Shishya are true friend, true well wisher for each other, He is the closest person for a soul.  
 
Why should one surrender to guru.? Only Guru can make one cross the ocean of mundane existence and reach the supreme abode full of supreme nectarine bliss:

nṛ-deham ādyaḿ su-labhaḿ su-durlabhaḿ
plavaḿ su-kalpaḿ guru-karṇadhāram
mayānukūlena nabhasvateritaḿ
pumān bhavābdhiḿ na taret sa ātma-hā
(Śrīmad Bhāgavatam 11.20.17)

[The Supreme Lord said:] The best of bodies, a human body, is a great attainment, very rarely achieved, and may be compared to a boat. The guru is an expert captain for this boat, and I have sent favorable winds. Thus I have given all facilities for crossing over the ocean of material existence. Any human being who has achieved these excellent facilities of human life but does not cross over the material ocean is to be considered the killer of his own self. (Bhāgavatam 11.20.17)

evaḿ lokaḿ param vidyān
naśvaraḿ karma-nirmitam
sa-tulyātiśaya-dhvaḿsaḿ
yathā maṇḍala-vartinām

(Śrīmad Bhāgavatam 11.3.20)

One cannot find permanent happiness even on the heavenly planets (temporary heavens), which one can attain in the next life by ritualistic ceremonies and sacrifices. Even in material heaven the living entity is disturbed by rivalry with his equals and envy of those superior to him. And since one's residence in heaven is finished with the exhaustion of pious fruitive activities, the denizens of heaven are afflicted by fear, anticipating the destruction of their heavenly life. Thus they resemble kings who, though enviously admired by ordinary citizens, are constantly harassed by enemy kings and who therefore never attain actual happiness.

tasmād guruḿ prapadyeta
jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaḿ
brahmaṇy upaśamāśrayam
(Śrīmad Bhāgavatam 11.3.21)

Therefore any person who seriously desires real happiness must seek a bonafide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bonafide spiritual masters.

Same is told by Bhagavati Shruti:

tadvijñānārthaṁ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṁ brahmaniṣṭham.
[- muṇḍaka upaniṣad 1.2.12]


In order to obtain the knowledge of the Brahman, a person should take sacrificial fuel (samit) in his hands and approach that Guru alone who is well-versed in the Vedas and is established in Brahman (the supreme absolute one).

Without accepting a guru, no one can get success in spiritual path! All things done without a guru is in vain, wouldn't bring the ultimate success, never! 

And after getting such guru, one should treat him as his/her own life and equal to worshipable deity:

tatra bhāgavatān dharmān
śikṣed gurv-ātma-daivataḥ
amāyayānuvṛttyā yais
tuṣyed ātmātma-do hariḥ
(Śrīmad Bhāgavatam 11.3.22)

Accepting the bonafide spiritual master as one's life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple.

So supreme Lord offers himself if one pleases his Guru.

So how to learn from such Guru?
Lord himself answers this question in Bhagavad Gita:

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaḿ
jñāninas tattva-darśinaḥ

(Gītā 4.34)

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

It means approach that guru who can answers your all questions (paripraśnena sevayā - keep submissive inquiries in front of him in order to learn the J~nana and Bhakti), Guru itself means the person who can remove all doubts and ignorance. 


4. Follow the four regulative Principles 

Everyone should follow the four regulative principles :  a) No Meat eating, b) No alcohol or any Intoxication, c) No Illicit relation, and d) No Gambling... These principles are based upon Upanishad and there is subtle pure spiritual science behind this.  

a) Pure Satvika Food  (Always take Prasad)

āhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ
smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai
mṛditakaṣāyāya tamasaspāraṃ darśayati
bhagavānsanatkumārastaꣳ skanda ityācakṣate
taꣳ skanda ityācakṣate ॥ 
॥ chāndogya upaniṣada 7.26.2॥

 ''When Food is Satvika (pure), our mind and intellect (understanding) become pure. When mind and understanding are pure, then remembrance (of Bhagavan) becomes firm and constant i.e. unceasing. When remembrance (of lord) becomes firm and constant, there is complete release from all the knots i.e. a Jiva gets liberation. The revered Sanatkumara showed to Narada, after his impurities had been washed off, the further shore of darkness means Narada realised the Brahman. Hence scholars call Sanatkumara as Skanda!" 

So everyone should take pure satvik-food items only... in fact always take Prasada only, the food first offered to Bhagavan Shri Rama.

Never ever touch any meat and non-veg item, any alcohol or intoxication. all Vaishnavas should follow these 4 regulative principles, if they are really serious on path of spirituality.

b) No alcohol or any Intoxication and c) No Illicit relation

stēnō hiraya surāṃ pibam̐śca gurōstalpamāvasanbrahmahā 
cait
ē patanti catvāra: pacamaścācaram̐stairati।।

(chāndōgya-upanishada 5.10.9)

Translation: One who steals precious items, one who drinks alcohol or take intoxication, one who dishonours the teacher's bed or sleeps with motherly figures, and one who injures a Brahmana - all these four fall, as also the fifth one who associates with them. (Chāndōgya Upanishada 5.10.9)



So Bhagavati Shruti clearly forbids that one shouldn't live with such people who drink or one makes illicit relation(s) violating the dharma-marriage, otherwise those who associate with such people would also fall from spirituality. 


5) Abstaining from spiritual offenses 

A Vaishnava should abstain from some very serious spiritual offenses which are very detrimental to spiritual progress such as a) Nāmāparādha, b) dhāmāparādha c) Bhāgavata-aparādha etc. 

a) Nāmāparādha : Chanting the name of Lord and committing the spiritual offenses intentionally or keep doing sins thinking lord's name would keep destroying it. Some people keep committing spiritual offenses even after being warned by saintly persons, because they think Lord would keep destroying their offenses.

b) dhāmāparādha : disrespecting the sanctity of dhaam (abode of Lord). One should have great love, adherence and reverance towards dhaam (of Ishta). 

c) Bhāgavat-aparādha : Committing offense(s) towards or hurting a Bhagavata or devotee of Bhagavan (Ishta). A vaishnava should never ever hurt a devotee of Bhagavan, especially an advanced devotee, because Bhagavan Shri Rama forgives any number of sins committed towards him, but he becomes unable to forgive the sins committed towards his dear devotees.  


A Mood of Great Urgency

Before taking sannyasa Chaitanya Mahaprabhu drew together all His near and dear and spoke with them. During wartime there is a state of emergency, and similarly Mahaprabhu’s advice came with the mood of urgency: “Always think of Bhagavan. Whether you are eating, sleeping, or awake; day and night always think of Bhagavan. You are in danger. You are in a situation of emergency where at any moment death can take you away from your present position. So consider it as an emergency and go on with cultivating Bhakti and Krsnanusilana (Ramanusilana). By hook or by crook try to stay afloat upon Bhakti – continuously experiencing Bhagavan in all possible ways.”


तुलसी स्वारथ सामुहो परमारथ तन पीठि ।
अंध कहें दुख पाइहै डिठिआरो केहि डीठि ॥

tulasī svāratha sāmuhō paramāratha tana pīṭhi ।
aṃdha kahēṃ dukha pāihai ḍiṭhiārō kēhi ḍīṭhi ॥
Person who is disclined and apathetic from the ultimate welfare is the real blind: Tulsidas says that a person who has the eyes to see what is good for him in this material world, but who has willingly turned his back to (don't want to see) his spiritual future and true wellbeing (by turning against the principles of Dharma and against the Lord's wishes) — if such a stupid person is called ‘blind’ then he will feel offended, but what else can one call him? [Dohavali]


बेगि विलम्ब न किजिये लिजै उपदेस 
बीजमन्त्र जपिये सोई जो जपत महेस 
(श्रीविनयपत्रिका १०८।१२)
bēgi vilamba na kijiyē lijai upadēsa bījamantra japiyē sōī jō japata mahēsa

(śrī vinayapatrikā 108।12)
So Hasten, do not delay. Take initiation from Sadguru and chant the great Bījamantra (Rāma) which the great lord Shiva chants.. [śrī vinayapatrikā 108।12]

।।SitaRam।।

 

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