living with

 
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The great saint Prabodhananda Sarasvati, a devotee of Lord Caitanya, has stated: kaivalyam narakayate tridasa-pūr akasa-puspayate. For a pure devotee, kaivalya, merging into the existence of Brahman, the Brahman effulgence, is no better than living in hell. Similarly, he considers promotion to heavenly planets (tridasa-pūr) just another kind of phantasmagoria. In other words, a pure devotee does not place much value in the destination of the karmis (the heavenly planets) nor in the destination of the jnanis (merging into the Brahman effulgence). A pure devotee considers a moment's association with another pure devotee to be far superior to residing in a heavenly planet or merging in the Brahman effulgence. The topmost benediction for those who are living in this material world and are subjected to the repetition of birth and death (transmigration) is association with pure devotees. One should search out such pure devotees and remain with them. That will make one completely happy, even though living within the material world. This Krsna consciousness movement is started for that purpose. A person who is overly affected materially may take advantage of this movement and become intimately associated with it. In this way the confused and frustrated inhabitants of this material world may find the highest happiness in association with devotees.    (More...)
It is necessary to form some association for Kṛṣṇa consciousness and live together for the cultivation of knowledge of Kṛṣṇa and devotional service.
The renounced order of life is never meant for begging nor living at the cost of others as a parasite. According to the dictionary, a parasite is a sycophant who lives at the cost of society without making any contribution to that society. The renounced order is meant for contributing something substantial to the society and not depending on the earnings of the householders. On the contrary, acceptance of alms from the householders by the bona fide mendicant is an opportunity afforded by the saint for tangible benefit of the donor. In the sanatana-dharma institution, almsgiving to the mendicant is part of a householder's duty, and it is advised in the scriptures that the householders should treat the mendicants as their family children and should provide them with food, clothing, etc., without being asked. Pseudo-mendicants, therefore, should not take advantage of the charitable disposition of the faithful householders. The first duty of a person in the renounced order of life is to contribute some literary work for the benefit of the human being in order to give him realized direction toward self-realization. Amongst the other duties in the renounced order of life of Srila Sanatana, Srila Rūpa and the other Gosvamis of Vrndavana, the foremost duty discharged by them was to hold learned discourses amongst themselves at Sevakunja Vrndavana (the spot where Sri Radha-Damodara Temple was established by Srila Jiva Gosvami and where the actual samadhi tombs of Srila Rūpa Gosvami and Srila Jiva Gosvami are laid). For the benefit of all in human society, they left behind them immense literatures of transcendental importance. Similarly, all the acaryas who voluntarily accepted the renounced order of life aimed at benefiting the human society and not at living a comfortable or irresponsible life at the cost of others. However, those who cannot give any contribution should not go to the householders for food, for such mendicants asking bread from the householders are an insult to the highest order. Sukadeva Gosvami gave this warning especially for those mendicants who adopt this line of profession to solve their economic problems. Such mendicants are in abundance in the age of Kali. When a man becomes a mendicant willfully or by circumstances, he must be of firm faith and conviction that the Supreme Lord is the maintainer of all living beings everywhere in the universe. Why, then, would He neglect the maintenance of a surrendered soul who is cent percent engaged in the service of the Lord? A common master looks to the necessities of his servant, so how much more would the all-powerful, all-opulent Supreme Lord look after the necessities of life for a fully surrendered soul. The general rule is that a mendicant devotee will accept a simple small loincloth without asking anyone to give it in charity. He simply salvages it from the rejected torn cloth thrown in the street. When he is hungry he may go to a magnanimous tree which drops fruits, and when he is thirsty he may drink water from the flowing river. He does not require to live in a comfortable house, but should find out a cave in the hills and may not be afraid of jungle animals, keeping faith in God, who lives in everyone's heart. The Lord may dictate to tigers and other jungle animals not to disturb His devotee. Haridasa Thakur, a great devotee of Lord Sri Caitanya, used to live in such a cave, and by chance a great venomous snake also was a copartner of the cave. Some admirer of Thakur Haridasa, who had to visit the Thakur every day, feared the snake and gave a suggestion to the Thakur to leave that place. Because his devotees were afraid of the snake and they were regularly visiting the cave, Thakur Haridasa agreed to the proposal on their account. But as soon as this was settled, the snake actually crawled out of its hole in the cave and left the cave for good before everyone present. By the dictation of the Lord, who lives also within the heart of the snake, the snake gave preference to Haridasa and decided to leave the place and not disturb him. So this is a tangible example of how the Lord gives protection to a bona fide devotee like Thakur Haridasa. According to the regulations of the sanatana-dharma institution, one is trained from the beginning to depend fully on the protection of the Lord in all circumstances. The path of renunciation is recommended for acceptance by one who is fully accomplished and fully purified in one's existence. This stage is described also in the Bhagavad-gita as daivi sampad (Bg. 16.5). A human being is required to accumulate daivi sampad, or spiritual assets; otherwise, the next alternative, asuri sampad, or material assets, will overcome him disproportionately, and thus one will be forced into the entanglement of different miseries of the material world. A sannyasi should always live alone without company, and he must be fearless. He should never be afraid of living alone, although he is never alone. The Lord is residing in everyone's heart, and unless one is purified by the prescribed process, one will feel that he is alone. But a man in the renounced order of life must be purified by the process; thus he will feel the presence of the Lord everywhere and will have nothing to fear (such as being without any company). Everyone can become a fearless and honest person if his very existence is purified by discharging the prescribed duty for each and every order of life. One can become fixed in one's prescribed duty by faithful aural reception of Vedic instructions and assimilation of the essence of Vedic knowledge by devotional service of the Lord.    (More...)

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