Tenacity of Character

The ultimate resolution of a sadhaka in the achievement of his Prayojana is determined by his character. This includes both his inner mood of service as well as his external demeanour. Both these aspects put together constitute character. Only a sadhaka of spotless character has entry into the ageless dimension of service to the divine couple. Sadhana and Bhajana are nothing but the moulding of the inner tenor of an extremely transparent persona and an all pervasive constitution where compassion and a love for the Ultimate truth vibrate with unyielding poise. If these characteristics are found fumbling in any way in a sadhaka, then the Prayojana is far from being achieved.

There are many organizations that do a great deal of good work in terms of establishing the glories of the Holy name of the Lord and have been serving humanity in the direction of the Ultimate good. Yet in my personal opinion there is no single yardstick which can be used to measure the character of the persons serving on behalf of these various luminary organizations. Character does not only mean “fidelity” and other aspects that connote appropriate sexual demeanour, especially in spirituality. It is in actuality a display of perfect personality that can propel one’s own movement towards divinity as well as serve to guide others in society along a similar direction. Unwarranted characteristics of pompousness, narcissism in the name of service to society as well as apathy towards the welfare of individuals although being appointed by “some authority” for service is a common sight in organizational preaching.

templecharacterPreaching, it should be understood is a very sacred spiritual occupation. A sadhaka needs to be specifically empowered and not “merely” trained or given exposure to under any organizational environment if qualification is to be considered as a factor for carrying out preaching exercises. Preaching is not merely a vocal or an oral exercise but it is a transcendental activity triggered from the deepest core of the heart and in factuality rendered by the Supreme Personality Himself through the speaker who is merely a tool, a servant, a das-anu-dasa (a servant of servant of the Lord). This activity cannot be taken lightly. Qualifications have to be ordained “directly” from the Supreme Personality of Godhead. One cannot simply “take” this right and speak and guide. It is alright to speak about the Lord and share Hari Katha in a humble way; however active preaching is an activity that is actually sponsored by the Supreme Lord Himself. Inadvertent preaching will represent poison being spewed from the mouth of a serpent and nothing else.

It is also a common notion among innocent devotees from the “grihastha” (House-holder) classes that certain categories of devotees who join organizations have sacrificed their lives for serving in temples and preaching. There is no reason to feel that way in the first place. A sadhaka may take the position of a “Brahmacary” or a “Grihastha” or a “Sanyasa”; all these designations are not relevant with respect to the ultimate Prayojana. A person may join an organization with varied motives. It is important to see what the driving force is for a servitor when he serves. Is he bothered about the spiritual growth of his own self , is he bothered about the spiritual growth of the people whom he is serving or is he simply bothered about the “class” or paraphernalia of the preaching machinery is what one has to look out for. Nobody does any “kripa” or mercy on any other being. Everybody is striving for one’s own spiritual growth; if not one is fooling oneself and the society. If someone feels that by preaching to the world one is “blessing” the world; there can be no greater fool than this one. Spiritual practices, Preaching and other allied accessories of Bhajana and Sadhana are for one’s own growth. It is a different thing that the Supreme Lord makes the necessary arrangement for “kripa” in a conducive environment which displays sincerity of purpose and clean-heartedness. Otherwise all these wonderful movements are of no avail especially those which are aimed at “transforming the world”. There is no such transformation! Real transformation is when one surrenders oneself to the Sadhguru and the Lord and is intensely applying oneself in purifying oneself from the age-old misgivings in one’s consciousness. The works of great Gaudiya Vaishnava saints are written as prayers to the Supreme. They are not written for the world but for their own purification; for the purification of the writer himself; although the one who has written the work is on the perfect transcendental platform. One has to take learning from such works and “stop transforming” the world.

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