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November 2019

S A R A N A G A T I - T A T T V A   M O N T H L Y
 
Volume 1.1. (Oct. 2019): On this occasion of the Disappearance Day of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, we humbly submit our offering, “Śaraṇāgati-tattva Monthly.” 

Śrīla Prabhupāda wanted his disciples, śikṣā and dīkṣā, to write articles and books on the various topics of bhakti-siddhānta (conclusive statements regarding the science of devotional service). Though unqualified, we are committed to this effort of writing, as he desired. We are writing as we would give class—for our purification. If anyone feels benefitted, please bless us that we may eternally serve the preaching mission of His Divine Grace, Śrīla Prabhupāda.

In addition, we encourage all aspiring Vaiṣṇavas to enter into a systematic and regulated study of Śrīla Prabhupāda’s transcendental books. We also encourage everyone to make a commitment to distribute them: on the streets, door-to-door, in public libraries, university classrooms, or by any other means. If we genuinely wish to glorify Śrīla Prabhupāda, we will distribute his books.
“Dharma - The Way of Transcendence”
DWT. 4: “The True Goal of Dharma”
By: A.C. Bhaktivedanta Swami Prabhupāda
“‘All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.’ [Śrīmad-Bhāgavatam 1.2.9]

We have already discussed that pure devotional service to the Lord is automatically followed by perfect knowledge and detachment from material existence. But there are those who consider that all kinds of different occupational engagements, including those of religion, are meant for material gain. The general tendency of any ordinary man in any part of the world is to gain some material profit in exchange for religious or any other occupational service. Even in the Vedic literatures, for all sorts of religious performances an allurement of material gain is offered, and most people are attracted by such allurements or blessings of religiosity. Why are such so-called men of religion allured by material gain? Because material gain can enable one to fulfill desires, which in turn satisfy sense gratification. This cycle of occupational engagements includes so-called religiosity followed by material gain and material gain followed by fulfillment of desires. Sense gratification is the general way for all sorts of fully occupied men. But in the statement of Sūta Gosvāmī, as per the verdict of the Śrīmad-Bhāgavatam, this way is nullified by the present verse, which describes the...
Dharma: Impermanent and Eternal
Naimittika-dharma and Nitya-dharma

By: Bhāva dāsa (ACBSP)

For many of us, trying to understand the subject of varṇāśrama-dharma can be difficult and confusing; therefore, we tend to discuss it in basic terms as the four occupational (varṇas) and four familial divisions (āśramas) of human society.

However, varṇāśrama-dharma is more substantive and relevant to aspiring Vaiṣṇavas than a simple definition of social divisions. It is “bhagavad-racita” (designed by the Supreme Personality of Godhead). The Lord’s divine intention for creating varṇāśrama is to elevate the consciousness of human society and bring the living entities back to their original constitutional nature:

cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ
 
“According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me.” [Bhagavad-gītā As It Is / Transcendental Knowledge / 4.13]

When we dovetail our psychophysical nature (acquired by material energy) and act for the pleasure of the Supreme Personality of Godhead, we are working in the transcendental mode of devotional service; such actions are free from karma and bondage to material energy. Everyone is acting according to their...
Dharma Lexicon
Defining the Term, “Dharma”
By: Bhāva dāsa (ACBSP)
The following is a shortlist of prominent terms used in Vaiṣṇava literature to define the word “dharma.” Being familiar with these terms—and in what context they are used—will assist us in understanding the real goal of dharma. Our objective in compiling this list, along with its definitions, is to minimize confusion and to inspire more in-depth study and discussions on this vital subject.

Āsurī-varṇāśramag-dharma

“Varṇāśrama-dharma, the system of four spiritual orders and four social orders of life, is of two kinds: demoniac and transcendental. They have nothing in common.” [Śrīla Prabhupāda / RTW 1.9]

“The purpose of varṇāśrama-dharma is saṁsiddhir hari-toṣaṇaṁ — one must offer the results of his activity for the pleasure of Lord Hari, hari-toṣaṇa. If one uses the results for his own enjoyment, for one’s dharma, artha, kāma, or mokṣa, then he is not following the principles of daivī-varṇāśrama-dharma but is following the principles of āsurī-varṇāśrama-dharma. If one acts selfishly — and even acting for mokṣa, for liberation, is selfish — that becomes duplicity, kāpaṭya.” [Gour Govinda Swami / PoI 3: The Fruit of Varṇāśrama-Dharma]

 
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Q. Who is Saranagati-tattva Monthly written for? 
A.  Anyone who is interested, including those who are new to Bhakti and those who are well acquainted.
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