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In the realm of Gaudiya Vaishnavism, there are several festivals that hold immense significance, such as Balaram Jayanti, Janmashtami, Gaura Purnima, Rama Navami. However, the festival that stands above all, the one without which all other celebrations lose their essence, is **Radhastami**.

The Exclusivity of Radhastami

Radhastami is not just another festival; it is a divine celebration reserved for the liberated ones. Sadhakas (practitioners) although they cannot access the profound depths of Radhastami, are eligible to worship and glorify this auspicious occasion.

The Divine Duo: Radha and Krishna

Radhastami marks the day when Radha graced this world with her divine presence. As Gaudiya Vaishnavas, it becomes our duty to understand who Radha is. But before we delve into the mysteries of Radha, we must define our ultimate goal -God. In this divine journey, Radha is the path and God, or Krishna, is the destination.

Krishna, as defined in the Upanishads by the statement “Raso Vai Sah,” is the embodiment of happiness and bliss. To share this divine bliss with us, Krishna expands Himself as Radha. He condenses all His bliss and gives it a form -Srimati Radha. Thus, Krishna and Radha are one in essence. Without Krishna, Radha is lifeless, and without Radha, Krishna remains unseen.

The Blissful Service of Srimati Rādhārāṇī

Radha, being the embodiment of divine bliss, serves to bring joy to God and His devotees. She reigns supreme and provides the necessary strength to serve Krishna. She knows that true bliss can only be achieved through service to God. Being the embodiment of bliss herself, who better than her knows what service truly means? Thus, she shares her experience and knowledge of service with sincere devotees.

The Essence of Service

Service is a trinity composed of Yagya (sacrifice), Daan (charity), and Tapa (austerity).

-Yagya signifies sacrificing the concept of “I” and letting go of all traces of selfishness.

-Daan involves offering your mind to God -constantly thinking about and planning for His service.

-Tapa represents happily enduring all hardships in God’s service.

Worshiping Srimati Radha

To worship someone means to please them. The best way to please Radha is by sincerely serving her Lord, Sri Krishna -that’s her ultimate desire from us.Let’s pray to Sri Radha for a single-minded service attitude that pleases Krishna.

Let’s borrow an atom from her ocean of service attitude and offer it back to her in the form of service to Krishna.

“Work now. Samadhi later.” -Śrīla Prabhupada

This principle suggests that one should engage intensely in preaching work along with śravaṇam and kīrtanam, embodying the spirit of a goṣṭhyānaṅdī. As one attains Kṛṣṇa prema through Bhagavān’s mercy, they should evolve into a bhajanānaṅdī.

The Dual Role: Bhajanānaṅdī and Goṣṭhyānaṅdī

One should strive to be a bhajanānaṅdī from within while portraying the role of a goṣṭhyānaṅdī externally. To become a bhajanānaṅdī, one must possess three qualities: desire to attain Kṛṣṇa prema, freedom from the desire for honor, and readiness to present oneself as a fool to avoid association of non-devotees.

Bhajanānaṅdī Spirit

When one harbors a strong desire to become a bhajanānaṅdī, Bhagavān considers him to be a bhajanānaṅdī. One should engage in preaching work while nurturing the desire for the day when they will be in samādhi or become mad in Kṛṣṇa prema. However, merely cultivating this desire is not sufficient; one must also strive internally to become a bhajanānaṅdī or attain Kṛṣṇa prema avastha.

Goṣṭhyānaṅdī Spirit

A Goṣṭhyānaṅdī’s mission is to distribute Kṛṣṇa prema. Their target is to bring people into bhakti under the shelter of Śrīla Prabhupāda and the parampara. This may involve bringing many people into bhakti, building temples, and writing books. However, it’s equally important to work on the bhajanānaṅdī aspect.

Balancing the Dual Roles

The trick lies in balancing and giving equal importance to both roles. For instance, from 5 am to 9 am could be dedicated to maṅgala ārati, chanting, and SB classs for cultivating the bhajanānaṅdī aspect. The rest of the day, from 9 am to 6 pm, could be dedicated to the goṣṭhyānaṅdī aspect. Both these aspects will be rendered weak if one puts efforts less than 100% in each of them.

If one focuses solely on the internal work of the bhajanānaṅdī aspect and neglects the external work of the goṣṭhyānaṅdī aspect, they risk falling from their spiritual path. One cannot act as a bhajanānaṅdī externally unless they have attained Kṛṣṇa prema.

Conversely, if one focuses only on the goṣṭhyānaṅdī aspect and neglects the internal work of the bhajanānandi aspect, their bhāva will be spoiled and they will never attain Kṛṣṇa prema. Such a person may develop an egoistic mindset, thinking, “I am a guru. I am a preacher,” which can lead to their downfall.

Practical Tips for Becoming a Bhajanānaṅdī

1. During the time allocated for cultivating the bhajanānaṅdī aspect, one should not think about goṣṭhyānaṅdī related activities. One should not think about this material world, devotees, or preaching, but only about Bhagavān.

2. During free time, one should read pastimes of Bhagavān to nourish the bhajanānaṅdī aspect.

3. One should also contemplate on questions like “How far am I from Kṛṣṇa prema? How to go up to that stage? What hurdles are there?”

The Parallel Path of Bhajanānaṅdī and Goṣṭhyānaṅdī

Both the bhajanānaṅdī and goṣṭhyānaṅdī aspects should progress in parallel in one’s devotional life. This balance ensures that one can become a bhajanānaṅdī internally and a goṣṭhyānaṅdī externally, maintaining a harmonious blend of internal spiritual cultivation and external preaching efforts.

In conclusion, becoming a bhajanānaṅdī internally and a goṣṭhyānaṅdī externally requires discipline and balance between internal spiritual cultivation and external preaching efforts.

The desire to see God is key to ending the cycle of birth and death. Merely performing religious activities without the genuine desire to see God is not enough. Continuous devotion driven by this desire is what leads to the divine vision of God.

New devotees, known as kaniṣṭha adhikarīs, who perform devotional activities out of fear or under pressure, will not achieve the divine vision of God. True or devotion should be free from fear.True devotion is driven only by a deep and passionate desire to see and be with the divine.

Cultivating the Desire to See God

The desire to see God can be cultivated through the process of hearing. Among all spiritual practices, śravaṇam (listening to spiritual discourses) is considered paramount as it kindles the desire to see God. The speaker should aim to inspire listeners to yearn for liberation from worldly existence and instill in them a longing to see God. A discourse that fails to evoke such urgency is deemed ineffective.

It is recommended that one should seek knowledge from those who ardently wish to escape the cycle of birth and death, aspire to see God, and ultimately attain Him.

Gaining Experience from Śravaṇam and Kīrtanam

When an individual aspires to see God and attain Him, they draw upon their experiences or realizations (anubhava) from śravaṇam and kīrtanam (singing praises of God). This continuous engagement helps augment their desire to see and attain God.

Preparation to see God

Seeing God is not simply a matter of yearning; it necessitates being qualified of such a vision. The singular prerequisite for this is cultivating service attitude. As one’s dedication to serving God intensifies, so does this service attitude. As this service attitude intensified, gradually one gets prepared to see God.

However, as elucidated by Srila Prabhupada, the secret to seeing God is not to try to see Him, but to engage in deeds that would make Him want to see you. This philosophy might lead novices in devotion to lack a genuine desire to see God, serving Him in a passionate and mechanical manner instead. Conversely, those driven by emotion aspire to see God without acquiring the necessary pre qualification.

In contrast, a genuine devotee engages in service to God with a longing to see Him, not to fulfill personal desires but to serve Him better.Rather than demanding to see God, they harbor a hopeful yet patient attitude, serving God diligently while awaiting the moment He chooses to reveal Himself.

Conclusion

In conclusion, seeing God is not a matter of demand but a result of sincere longing for serving and attaining Him . Even though one may yearn for the sight of God, it is ultimately up to Him to reveal Himself.

Lord Balarama is God Himself, but plays the role of servant of God. Therefore, he is known as Servant God! As a servant, He has many roles to play.

1.Philosophy (Tattva vichar)

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca

From a philosophical perspective, Lord Balarama represents the bala shakti or the power of strength. This power keeps the atoms of universe bound together and gives them form. It also gives strength to devotees to practice devotion.By His mercy, Lord Balarama makes devotees strong so that they can approach Lord Krishna.

2.Pastimes (Lila vichar)

In terms of pastimes, Lord Balarama played the role of an elder brother in Krishna Lila and the role of a younger brother in Ram Lila. He is also considered to be the source of all avatars.

3. Rasa

In terms of rasa or mellow, Lord Balarama serves Lord Krishna in all five rasas and is considered to be the Adiguru or original guru of all rasa. He sustains these rasas and serves them.

The Significance of Lord Balaram to Practitioners

Lord Balaram is special to practitioners for both individual and universal reasons.

a. Individual Significance

From an individual perspective, Lord Balaram gives strength to devotees to practice devotion. This strength manifests in many forms, including the guru, who is an expansion of Lord Balarama. The guru is heavy in knowledge, character, and realization. Lord Balarama’s mercy manifests as the guru externally, in scriptures, and in sadhus. In association with sadhus, devotees can generate enthusiasm, which is also a manifestation of Lord Balaram.

The trilogy of sadhu, sastra, and guru is meant to guide a devotee to the lotus feet of the Lord. Internally, it is Lord Balarama who inspires devotion, enthusiasm, and strength.

b. Universal Significance

From a universal perspective, Lord Balaram establishes the religion of dharma. The power of dharma comes from Lord Balaram and he protects it. Dharma can be understood through wisdom, which is given by Lord Balarama. Our whole lives are based on dharma and Lord Balaram establishes the sense of dharma and beauty in this world. He is the epitome of beauty.

Without Lord Balarama, we cannot live or sustain ourselves, nor can we advance or preach without his mercy.

Conclusion

Lord Balarama is an essential figure for practitioners of devotion. He gives strength and inspiration to devotees and establishes the religion of dharma in the world.

Let us pray to Lord Balarama to always guide us and give us a sense of dharma and the beauty of the love of God..

Vaijayanti mala is a special garland that Krsna wears around His neck. It is made of five different kinds of flowers and reaches down to His knees. It has many meanings and significance in the spiritual tradition of Vrindavan.

Vaijayanti Mala as a Symbol of Victory

One meaning of vaijayanti mala is “a garland of victory”. The word vaijayanti comes from the Sanskrit root “vai”, which means “special”, and “jayanti”, which means “victory”. This garland represents the victory over birth and death, which can be achieved by the grace of Krsna. It also represents the victory over good and evil, which can be attained by following the path of bhakti or devotion to Krsna.

By meditating on Krsna’s vaijayanti mala, one can overcome the bondage of material existence and attain liberation. By gazing into Krsna’s eyes, one can overcome the lust and desire that keep one entangled in the cycle of rebirth. By focusing on Krsna’s lotus feet, one can find relief from any difficulty or distress. Krsna’s lotus feet are the source of all auspiciousness and happiness.

Vaijayanti Mala as a Symbol of Love

Another meaning of vaijayanti mala is “a garland of love”. The word vaijayanti also comes from the Sanskrit root “vai”, which means “special”, and “jaya”, which means “love”. This garland symbolizes the love between Krsna and His eternal consort, Srimati Radharani. Radharani is also known as Vaijayanti, because She is the conqueror of Krsna’s heart. She is the embodiment of pure love and devotion for Krsna.

Krsna wears the vaijayanti mala to remind Him of His eternal bond with Radharani. He always thinks of Her, just as She always thinks of Him. The garland is a sign of their mutual commitment and affection. The flowers in the garland also represent the different aspects of Radharani’s personality and beauty.

Vaijayanti Mala as a Symbol of Godhood

A third meaning of vaijayanti mala is “a garland of Godhood”. The word vaijayanti also comes from the Sanskrit root “vai”, which means “special”, and “jaya”, which means “conqueror”. This garland signifies that Krsna is the supreme personality of Godhead, who has conquered everything by His power and opulence. He is the source of all creation, maintenance and destruction. He is the master of all living beings and planets.

However, in Vrindavan, Krsna does not display His Godhood. He hides His majesty and glory behind His sweetness and charm. He plays as a simple cowherd boy, who enjoys the company of His friends and lovers. He does not act as God, but as a lover. He is not controlled by His own will, but by the will of His devotees. He is not the ruler of Vrindavan, but the servant of Vrindavan.

In Vrindavan, the real God is not Krsna, but prem or love. Prem is the king and conqueror of Vrindavan. Prem is what binds Krsna and Radharani together. Prem is what attracts everyone to Krsna. Prem is what makes Krsna dance and sing. Prem is what makes Vrindavan a place of bliss and joy.

Thus, vaijayanti mala means a garland of prem.

The profound impact of our dietary choices on our mental state is widely recognized. A popular Hindi adage, “Jaisa ann vaisa man,” translates to “The nature of the food reflects the nature of the mind.” This belief is so deeply rooted that many spiritual practitioners from various traditions prefer not to consume meals prepared by others. But what underpins this emphasis on food?

The ancient Upanishads provide insights into this connection. A particular verse from the Chāṅdogya Upaniṣad (6.5.1) elucidates the relationship between our sustenance and our mind. It states that when we consume food, it segregates into three distinct components. The most tangible part is expelled as waste; the moderately tangible transforms into our physical form, and the most refined influences our thoughts and feelings.

Elaborating on this verse, the philosopher Madhvācārya sheds light on the intricate science of nourishment. He categorizes food into:-

-The Gross component: This refers to the physical makeup of the food, which eventually becomes waste post-digestion.

-The Subtle component: This represents the energetic essence of the food, which turns into vital fluids (rasa) and vigor (oja) after digestion.

-The Subtlest component: This pertains to the cognitive aspect of the food, which has a direct bearing on our mental state.

The Science

The intricate relationship between food and our mental state is a topic that modern science has only partially explored. While contemporary research acknowledges the first two aspects of food, it remains largely unaware of the third dimension. Yet, there’s evidence suggesting that individuals who consume meat from animals that faced trauma in slaughterhouses might experience heightened feelings of fear, anxiety, anger, and stress. This is attributed to the belief that the intense fear and pain experienced by these animals at the time of their death can transfer to those who consume their flesh. The Upaniṣads offer this perspective to explain the emotional disturbances faced by meat-eaters.

Given these considerations, many spiritual practitioners prefer to prepare their meals personally, avoiding dishes made by others to prevent the potential transfer of the cook’s emotions and thoughts.

Bhakti Yoga View

The Bhakti Yoga tradition introduces another layer to this discourse. While the Upaniṣads emphasize the importance of self-cooking, termed as svapāk, they don’t delve into the act of offering food to the divine, a central tenet in Bhakti Yoga. In this tradition, even if food is prepared with the utmost care and consciousness, consuming it without first offering it to Bhagavān is seen as a transgression. The Bhagavad Gita (3.13) elucidates that true devotees are absolved from sins as they partake in food first presented as a sacrifice. In contrast, those who cook solely for personal gratification are consuming sin.

Madhvācārya, in his work ‘Karma Nirṇay’, emphasizes that the act of offering to the divine begins in the kitchen itself, not just at the altar. The mindset of the cook and the one making the offering are both pivotal. Offering food with the mere intention of purification is not enough; the genuine intent should be to delight the Lord, transcending mere ritualistic practices. Thus, food truly transforms into Prasādam (blessed food) when it’s both prepared by oneself or a devout follower and presented to the divine.

Practical Tips

For devout followers, mindful practices around food are essential. Reflecting on the aforementioned insights, here are some practical guidelines for devotees:

1. Avoid procuring ready-made meals from outside and presenting them as offerings to the Lord at home.

2. Simply chanting ‘Śrī Viṣṇu’ thrice before consuming purchased food isn’t recommended.

3. Remember, any food that undergoes processing or heating carries the consciousness of the individual who prepared it. Such food isn’t suitable for offering to the Lord.

4. Even fruits and products like jams might bear the impressions of those who handled or processed them.

5. It’s crucial to recognize our role as servants of the Lord, rather than viewing the Lord as a means to purify our food. Our offerings should be made with genuine love and reverence.

6. To maintain the sanctity of the offerings, it’s best to prepare meals personally or ensure they’re cooked by a devotee with the right consciousness, before presenting them to the Lord.

Bhakti is the process of loving and serving Bhagavān, the Supreme Personality of Godhead. Bhakti is the highest goal of life and the most sublime path of perfection. In this article, we will explore the seven glories of bhakti that are mentioned by Bhagavān Himself in the Bhagavad-gītā.

King of All Knowledge

Bhakti is the king of all knowledge because it is open for everyone, regardless of their caste, creed, wealth, intelligence, or morality. Anyone can practice bhakti by hearing, chanting, remembering, and serving Bhagavān and His devotees. Bhakti gives us the knowledge of our true identity as eternal servants of Bhagavān and frees us from the ignorance and illusion of material existence.

King of All Secrets

Bhakti is the king of all secrets because it is hidden from the eyes of those who are not sincere and humble. Bhakti can only be understood and practiced by the mercy of Bhagavān and His devotees. By associating with devotees, we can learn the secrets of bhakti and how to please Bhagavān with our thoughts, words, and deeds.

Purest Knowledge

Bhakti is the purest knowledge because it destroys all the sinful reactions that bind us to the cycle of birth and death. Bhakti purifies our heart from the seeds and habits of material desires and fills it with the love and devotion for Bhagavān. Bhakti also purifies our mind from the modes of ignorance and passion and elevates it to the mode of goodness and beyond.

Topmost Process of Attaining Perfection

Bhakti is the topmost process of attaining perfection because it is easy, powerful, and quick. Bhakti does not depend on any external factors such as time, place, or circumstance. Bhakti only requires a sincere and eager heart that wants to surrender to Bhagavān and follow His instructions. By practicing bhakti, we can attain the supreme perfection of life, which is to love Bhagavān and be loved by Him.

One Can See Bhagavān Face to Face

Bhakti is so powerful that it enables us to see Bhagavān face to face. By engaging in bhakti, we can experience the sweetness of Bhagavān’s names, forms, qualities, pastimes, and associates. We can also develop a personal and intimate relationship with Bhagavān, who is the source of all happiness and beauty. We can even meet, talk, and dance with Bhagavān by His grace.

Becoming Pure and Associates of Bhagavān

By practicing bhakti, we can become pure and associates of Bhagavān. We can go to His abode and stay with Him eternally. For that, we have to become supremely pure like Him and His devotees. We have to give up our false ego and selfishness and cultivate selflessness and renunciation. We have to realize that we belong to Bhagavān and not to this world.

Perfection of Religion

Bhakti is the perfection of religion because it encompasses all the principles and practices of dharma. The foundation of dharma is selflessness (nisvārtha) and renunciation (tyāga). By practicing bhakti, we automatically cultivate these qualities as well as truthfulness (satya), compassion (daya), cleanliness (saucam), and austerity (tapa). These are the four pillars of dharma that support our spiritual life.

Full of Happiness

Bhakti is full of happiness because it is a joyful and dynamic relationship with Bhagavān. Bhakti is not a dry or mechanical process, but a lively and ecstatic process that involves singing, dancing, feasting, and celebrating with Bhagavān and His devotees. Every day is a festival in bhakti. By practicing bhakti, we can experience the highest happiness and satisfaction in life.

Conclusion

Bhakti is the best way to please Bhagavān and attain His mercy. By practicing bhakti, we can cut the great tree of material desires and attain the supreme treasure of love for Bhagavān. Therefore, we should try to practice bhakti under the guidance of a bonafide spiritual master who can teach us how to cut the great tree of desires and attain the supreme treasure of love for Bhagavān.

God is the ultimate mystery of life. Some religious traditions claim that God is beyond definition, while others attempt to describe God by His attributes and qualities.

In this article, we will explore how the Vaishnava tradition of Hinduism defines God from different perspectives. We will see that God is not only definable, but also infinitely definable, according to the Vaishnava Saints.

The Five Perspectives

The Vaishnava tradition defines God from five perspectives: General perspective, Philosophical perspective, Power perspective, Mercy perspective, and Sweetness perspective.Each perspective gives a different definition of God, based on His different aspects and features. Let us briefly examine each perspective and its corresponding definition.

General Perspective

The general perspective is the most comprehensive and inclusive one. It defines God by His six opulences: all strength, all fame, all wealth, all knowledge, all beauty, and all renunciation.

This definition is given in the Visnu Purana 6.5.47:

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva ṣaṇṇāṁ bhaga itīṅganā

Bhagavān, the Supreme Personality of Godhead, is one who is full in six opulences -all strength, all fame,all wealth, all knowledge, all beauty, and all renunciation.

This definition implies that God is the source and owner of everything that exists. He has unlimited power and influence over everything and everyone. He possesses unlimited riches and resources. He knows everything past, present and future. He is the most attractive and charming person in existence. And He is completely detached from material attachments and desires.

Philosophical Perspective

The philosophical perspective defines God by His nature and function. It describes what God does and how He relates to His creation.

This definition is given in the Bhagavad Gita 9.18:

gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt

prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam

God is the goal, the sustainer, the master, the witness, the abode,the refuge and the most dear friend. I am the creation and the annihilation,the basis of everything, the resting place and the eternal seed.

This definition implies that God is the supreme destination of all living beings. He maintains and protects them as their provider and guardian. He controls and governs them as their ruler and judge. He observes and records their actions as their witness and accountant. He offers them shelter and comfort as their home and sanctuary. He loves and cares for them as their friend and well-wisher. He creates and destroys the material world as its origin and end. He supports and pervades everything as its foundation and substance. He generates and sustains life as its source and nourishment.

Power Perspective

The power perspective defines God by His supreme control and independence. It shows how God is the absolute authority and the cause of all causes.

This definition is given in the Śrimad Bhagavatam 1.1.1:

anmādy asyayato ‘nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ‘mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

This definition implies that God is the ultimate reality and the original source of everything that exists. He is aware of everything that happens in His creation, both directly and indirectly. He is completely free from any dependence or obligation to anyone or anything. He is the first teacher and revealer of spiritual knowledge to His devotees. He has the power to bewilder or enlighten anyone by His illusory or spiritual energy. He transcends the material world, which is temporary and unreal, and resides in His own eternal and blissful abode.

Mercy Perspective

Mercy perspective is higher than Power perspective because of His mercy we know above three definitions through revealed scriptures. That is why Mercy is the most important quality of God. Mercy of God is the queen of all qualities.

This definition is given in the Śrimad Bhagavatam 2.10.12:

dravyaṁ karma ca kālaś ca, svabhāvo jīva eva ca

yad-anugrahataḥ santi, na santi yad-upekṣayā

One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.

Sweetness Perspective

Sweetness perspective includes all of the above definitions. God is ‘Rasik Shekhar’ the relisher of various transcendental mellows, that is one who drinks sweetness and makes others to drink sweetness.

This definition is given in theŚrī Caitanya-caritāmṛta Ādi-līlā 4.15–16 .

rasika-śekhara kṛṣṇa parama-karuṇa

He [God] is known as supremely jubilant and as the most merciful of all.

Since God is sweet that is why He does mercy. Only sweet people do mercy and not hard hearted and malevolent people.

Without Sweetness God’s power would appear like a tyranny. Therefore Sweetness perspective gives a positive meaning to the Power perspective of God.

Since God’s power is sweet that is why devotees like His power. Since God is sweet that is why He uses His power to protect His devotees. The most powerful of all his powers is His sweet love for His devotees.

So you see the question is not ‘Can God be defined?’, rather the question now is ‘How many definitions of God can you digest?’

Navigating the path of devotion, regardless of life’s challenges, is akin to a ship’s journey across turbulent seas. While some ships may sink, others sail to their intended port. To ensure a steadfast journey in devotion, consider embracing the following three practices in the company of devotees:

1. **Delving into Scriptures**:📖

Understand God as portrayed in scriptures and foster an aspiration to connect with Him. True devotion is an allegiance to God, reinforced by an understanding of His magnificence.

2. **Embracing Challenges**: 💪

Recognizing and accepting life’s challenges is crucial. As scriptures suggest, resolving one issue might give rise to several others. Challenges are endless; hence, it’s prudent to accept rather than combat them.

3. **Wholehearted Praise of Bhagavān**: 👂

Offering praise through thought, word, and deed is a profound means to nourish the soul. Since God is the epitome of praise, our souls find fulfillment in His glorification.Dear devotees, by integrating these practices into your life, you’ll naturally draw closer to God.

Real humility is control over senses!

Practicing it, one understands the message of scriptures,

Imbibing it one realize the meaning of scriptures.

There once existed a master and his servant. The servant was diligent in his duties, always striving to fulfill his master’s commands, yet he had a single flaw.

In the master’s absence, the servant would indulge in the pleasures of his master’s home, watching his television, sleeping in his bed, eating from his fridge, essentially assuming the role of the master himself!

Can we call such a servant humble?

Absolutely not!

In the same vein, all that exists in this world is the property of the divine. To partake in the pleasures of this world is akin to enjoying God’s possessions, an act of pure arrogance. Thus, a true devotee should exhibit humility, refraining from indulging in the world that is God’s property.

To achieve this, a devotee must learn to master their senses. Through this mastery, not only will they cease to seek sensory pleasure, but they will also be better equipped to follow the divine command, setting aside personal likes and dislikes.

True humility lies in the mastery of one’s senses!