Sri Guru Makes Krsna Appear in Your Heart

• Volume One •

Śrī Guru

Makes Krsna . . . Appear in Your Heart

Śrī Śrīmad

Gour Govinda Swami Mahārāja •

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•

Śrī Guru

Makes Krsna . . . Appear in Your Heart

Śrī Guru

Makes Krsna . . . Appear in Your Heart

Śrī Śrīmad

Gour Govinda Swami Mahārāja

TAT T VA V I C A R A P U B L I C AT I O N S

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Other titles by and for Çré Çrémad Gour Govinda Swami Mahäräja Amåtera-Taraìgiëé — “The Flow of Nectar” Bhakti-Naipuëya — “The Last Limit of Bhakti” Encountering the Kåñëäliìgita-Vigraha Gopäl-Jiu — “The Beloved Deity of Çré Çrémad Gour Govinda Mahäräja” Guru Makes Kåñëa Appear in your Heart Kåñëäliìgita-Vigraha Vol. 1 — “The Life of Çré Çrémad Gour Govinda Swami” Kåñëa Prema Bhakti Mathurä meets Våndävana My Revered Spiritual Master Paripraçnena — “The Process of Inquiry” Sädhu-saìga the Birth Place of Bhakti Çré Guru Päda Padma — “The Lotus Feet of our Spiritual Master” Çré Guru-Vandanä — “The Worship of Çré Guru” Çré Nityänanda Prema-Rasärëava — “The Ocean of Loving Mellows of Lord Nityänanda” Çuddha-näma Bhajana — “Chanting the Pure Name” The Embankment of Separation Tåëäd Api Sunécena — “Lower than the Straw in the Street” Vedic Dharma and the Gåhastha-Äçrama Vol. 1 Vedic Dharma and the Varëäçrama System Vol. 2 Just Try to Learn the Truth Näma Tattva Mayapura 1979 Vrindavan 1975 Booklets Bhagavat-Darçana Giriräja Govardhana Hari-Däsa-Varya — “The Chief Devotee of Lord Hari” Gour Govinda Swami - Who Was He Guru-Tattva Kåñëa Kåpa Çré Murti — “The Embodiment of Kåñëa’s Mercy” Lord Balaräma — “The Original Bhakta-Avatära” Näma-Aparädha - Jéva-Tattva Nåsiàha-Caturdaçé — “The Appearance Day of Lord Nåsiàhadeva” Paramahaàsa-Saìgéta — “Çréla Vyasadeva’s Last Contibution” Çré Kåñëa Janmäñöamé Glorification of Çréla Bhaktisiddhänta Sarasvaté Prabhupäda The Confidential Meaning of Ratha-Yäträ The History of Lord Jagannätha’s Snäna-Yäträ The Greed of the Lord The Meaning of Vyäsa-Pujä The Nature of a Mahatma Rädhä-Prema Makes Kåñëa Mad Çré Guru Caraëa Padma — “The Lotus Feet of Çré Guru” Taking Care of Bhakti-Latä Bound by Love The Beauty of a Premé-Bhakta Rädhäräëé’s Beauty Icchä-Måtyu — “Simply by His Will a Pure Devotee Leaves” The Asset of the Gauòéya-Guru-Varga

Śrī Śrīmad Gour Govinda Swami Mahārāja

Śrīla A.C. Bhaktivedanta Swami Prabhupāda

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda

Śrī Guru Makes Kṛṣṇa Appear in Your Heart By Çré Çrémad Gour Govinda Swami Mahäräja The information in this book is a compilation of lectures and informal talks delivered by Çré Çrémad Gour Govinda Swami Mahäräja. Completed on the Tirobhäva Mahotsava of Jagad-guru Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, 29 December 2015.

Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.

Image of Çréla A.C. Bhaktivedanta Swami Prabhupäda courtesy of The Bhaktivedanta Book Trust International, Inc. www.Krishna.com. Used with permission.

First Edition 1,000 copies - 1998 Second Edition (soft-bound) 1,000 copies - 2015 (hard-bound) 250 copies - 2015

ISBN: 978-0-9875988-3-7 ISBN: 978-0-9875988-4-4

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Table of Contents

Maṅgalācaraṇa

i

Auspicious Invocation .............................................................................. i

Introduction

Guru Tattva

I

The Absolute Necessity for Accepting a Bona Fide Spiritual Master ������������������������������ I Qualities of a True Spiritual Master ....................................................... III Definition of an Ācārya �������������������������������������������������������������������������VII Symptoms of the Uttama-Adhikārī �������������������������������������������������������IX When the Spiritual Master Can Be Rejected ������������������������������������� XV Concluding Instructions ���������������������������������������������������������������������� XVII Pray to the Supreme Lord ��������������������������������������������������������������������XXI

Chapter One

Śrī Guru Paramparā

1

Understanding the Paramparā System �������������������������������������������������2 The Origin of Guru-Paramparā ���������������������������������������������������������������3 The Indestructible Path of Hearing ���������������������������������������������������������4 The Emergence of Acintya-Bhedābheda-Tattva ��������������������������������6 Mahāprabhu Hears from Sārvabhauma Bhaṭṭācārya ������������������������7 The Philosophies of the Four Vaiṣṇava Ācāryas �����������������������������������9

Mahāprabhu’s Sublime Philosophy �����������������������������������������������������10 Which is the Correct Path? ������������������������������������������������������������������11 Many Philosophers - Many Philosophies ����������������������������������������������12 Only by Taking Shelter of a Gaura-Priya-Jana �����������������������������������12 Six Famous Philosophers �����������������������������������������������������������������������13 The Harmony of Prīti-Dharma ���������������������������������������������������������������14 The Crest-Jewel of Paramahaṁsas Thinks He Is the Lowest of the Low ��������������������������������������15 Mahāprabhu Established Pure Bhakti-Siddhānta ������������������������������15 Love for One and All ������������������������������������������������������������������������������16 A Servant Only Begs to Give Kṛṣṇa Pleasure ���������������������������������������17 The Dharma of Duplicity ������������������������������������������������������������������������18

Chapter Two

Symptoms of a Sādhu

21

A Vānaprastha Should Live by Begging ���������������������������������������������23 The Two Types of Sannyāsa ������������������������������������������������������������������24 Karma-Sannyāsa Is Prohibited in Kali-Yuga �����������������������������������������25 The Real Purpose of Accepting Sannyāsa �����������������������������������������26 The Chief Symptom of a Sādhu �����������������������������������������������������������28 The Marginal Symptoms of a Sādhu ���������������������������������������������������30 The Symptoms of Śuddha-Bhakti ����������������������������������������������������������30 Just Surrender Unto Me ��������������������������������������������������������������������������32 The Goal of this Rarely Achieved Human Life ������������������������������������32 Jñānā and Vairāgya Accompany a Kṛṣṇa-Bhakta ��������������������������33 Bilvamaṅgala Ṭhākura ��������������������������������������������������������������������������35 Questions & Answers ������������������������������������������������������������������������������39

Chapter Three

A Sādhu Cannot be Understood by the Material Senses 43 How to Be Free from Doubt ������������������������������������������������������������������44 Pure Intelligence & Impure Intelligence ����������������������������������������������46 Material Relationships Create Trouble �������������������������������������������������47 Physical Necessities ��������������������������������������������������������������������������������48 The Pleasure of the Soul ������������������������������������������������������������������������49 Developing Spiritual Vision �������������������������������������������������������������������50 Identifying a Sādhu �������������������������������������������������������������������������������50 To Enquire Is Most Important �����������������������������������������������������������������51 A Sādhu Has No ill Motive ���������������������������������������������������������������������52 Questions and Answers �������������������������������������������������������������������������52

Chapter Four

Solid Gold Guru Tattva

57

The Spiritual Master is Non-Different from Kṛṣṇa ���������������������������������58 One Should Know the Ācārya as Myself ��������������������������������������������59 Before Whom Does He Appear? ���������������������������������������������������������61 The Conditioned Soul Has Forgotten Kṛṣṇa �����������������������������������������63 How Can a Conditioned Soul Revive His Memory? ��������������������������64 Kṛṣṇa Should be Understood in Tattva �������������������������������������������������65 Approach a Bona Fide Guru ����������������������������������������������������������������66 What Is the Process? �����������������������������������������������������������������������������66 Who is eligible for bhakti? ��������������������������������������������������������������������67 The Dharma of the Jīva Is to Surrender ������������������������������������������������68 How Can You Surrender unto Kṛṣṇa Whom You Cannot See? ��������69

Without Surrendering to Guru You Cannot Become a Servant of Kṛṣṇa............................70 The Definition of an Ācārya �����������������������������������������������������������������71 So-Called Gurus Create Disturbances in the Society ������������������������72 Sākṣād-Dhari — He Is as Good as Hari 73 Guru Is the Manifestation of Nityānanda-Rāma �������������������������������74 A Spiritual Master Should Not Imitate the Transcendental Pastimes of the Lord ���������������������������75 Kali Has Entered Mahāprabhu’s Movement ��������������������������������������76 The Spiritual Master Is Mukunda-Preṣṭha ���������������������������������������������79 Yoga Is Training of the Mind ������������������������������������������������������������������82 Guru Is As Good As Hari - But Not Identical ����������������������������������������86 Develop Strong Attachement to these Eight Tattvas ������������������������89 Mūrtimān-Kṛṣṇa-Prasāda — Guru Is the Embodiment of Kṛṣṇa’s Mercy �����������������������������92 Real Fortune Is to Receive the Bhakti-Latā-Bīja ����������������������������������93 Śrī Guru Uncovers the Covering �����������������������������������������������������������94 Guru First Inculcates Śraddhā ���������������������������������������������������������������96

Chapter Five

When Good Fortune Arises

99

An Opportunity to Glorify a Vaiṣṇava �����������������������������������������������100 Śrīla Prabhupāda Fulfilled Mahāprabhu’s Desire �����������������������������100 By the Mercy of a Dear Devotee ������������������������������������������������������101 When Good Fortune Arises �����������������������������������������������������������������101 Darśana of Śrī Guru ������������������������������������������������������������������������������103 Paramātmā Assumes a Body ������������������������������������������������������������105 The Seed of the Bhakti Creeper ���������������������������������������������������������105

Śrī Guru Uncovers Nitya-Siddha Bhāva ����������������������������������������������106 A Great Revolution �����������������������������������������������������������������������������107 The First Shower of His Causeless Mercy ��������������������������������������������108 Śrīla Prabhupāda is Kṛṣṇa-Dātā-Guru ������������������������������������������������109 Śrīla Prabhupāda Made Many Arrangements ���������������������������������109 The Only Bhikṣā ������������������������������������������������������������������������������������110 Enter into Kṛṣṇa-Saṁsāra ���������������������������������������������������������������������111 He Opened the Door to One and All ������������������������������������������������111 He Showered His Mercy on One and All �������������������������������������������112

Chapter Six

Guru-Sevā Is Everything

113

What Is Proper Enquiry? �����������������������������������������������������������������������113 Who Knows the Perfect Answers? ������������������������������������������������������114 Depend Completely on Kṛṣṇa ������������������������������������������������������������115 Be Restless and Cry in Your Heart �������������������������������������������������������116 Saubhāgya or Durbhāgya — Good Fortune or Bad Fortune ������������������������������������������������117 Serve Kṛṣṇa Without Duplicity �������������������������������������������������������������118 Kṛṣṇa Assumes a Body and Appears as Guru �����������������������������������119 Bhagavat-Māyā Sends a Guru �����������������������������������������������������������120 How Can You Get Spiritual Strength? �����������������������������������������������120 Surrender - Serve & Enquire ����������������������������������������������������������������122 Complete Surrender & Unflinching Faith �������������������������������������������123 To Disobey the Order of the Spiritual Master ������������������������������������124 Who Can Save Us from this Precarious Situation? ����������������������������126 What Does Sannyāsa Mean? �������������������������������������������������������������126 The Proper Use of Our Minute Independence ���������������������������������127

Follow the Order As It Is �����������������������������������������������������������������������128 Run Behind Him with Leech-Like Tenacity �����������������������������������������130 You Must Approach Guru �������������������������������������������������������������������131 Distress & Hardship Are My Supreme Asset ���������������������������������������132 Kṛṣṇa and Sudāmā Set an Example ��������������������������������������������������133 Serve Guru with a Loving Heart ����������������������������������������������������������134

Chapter Seven

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

135

The Living Entities in Their Conditioned State ������������������������������������136 How Will Ignorance and Darkness be Dispelled? ����������������������������139 Saṁsāra — The Residence of the Conditioned Soul �������������������������������140 The ‘I’ and ‘Mine’ Mentality ����������������������������������������������������������������141 What Is the Answer to Our Suffering? ������������������������������������������������142 What Is Sat-Sanga? �����������������������������������������������������������������������������142 Shackled by Māyā ������������������������������������������������������������������������������143 Karuṇā-Maya Bhagavān Gives a Shock ������������������������������������������144 A Fool’s Paradise ����������������������������������������������������������������������������������144 Temporary Material Relationships ������������������������������������������������������145 Kṛṣṇa Descends Out of Mercy ������������������������������������������������������������146 The Sādhu Advocates for the Suffering Souls �����������������������������������147 Not Categorised as a Human Being ��������������������������������������������������149 Nārada Muni Pleads with Kṛṣṇa ��������������������������������������������������������150 Who Is Guru? ����������������������������������������������������������������������������������������151 Mahājanas Call the Lord to Descend ����������������������������������������������152 Kṛṣṇa Resides in the Heart of Vaiṣṇavas �������������������������������������������153 The Only Cause of Kṛṣṇa’s Appearance �������������������������������������������155 Guru Makes Kṛṣṇa Appear in the Heart of the Jīva ������������������������156

Distance Is Infinitesimal in the Spiritual Sphere ����������������������������������157 Mahājanas Are the Ornaments of this World �����������������������������������158 Completely Surrender ������������������������������������������������������������������������158 The Nature of a Mahātmā ������������������������������������������������������������������160 Two Considerations ������������������������������������������������������������������������������161 Bhāgya – Good Fortune ����������������������������������������������������������������������162 Kṛpā-Dṛṣṭi - The Merciful Glance ���������������������������������������������������������163 Questions & Answers ���������������������������������������������������������������������������164

Chapter Eight

Gaurānugas are Rādhānugas

169

Sādhu-Gurus Do Not Belong to this Material World..........................171 Kṛṣṇa Can Only Be Bound by Love ����������������������������������������������������171 That Love Is Reciprocal �����������������������������������������������������������������������173 Learn the Truth by Approaching a Spiritual Master �������������������������173 How Can We Understand Kṛṣṇa? ������������������������������������������������������175 Sad-Guru is Sevaka-Bhagavān ����������������������������������������������������������176 The First Requirement: — You Must Accept a Bona Fide Guru �������������������������������������177 Prema-Sukha — The Ultimate Happiness ����������������������������������������������������������178 Only Premī-Bhaktas Know the Prema-Līlā-Tattvas ����������������������������179 Prema-Dhana — The Invaluable Asset ���������������������������������������������������������������179 Admittance to the Loving Kingdom of the Lord ������������������������������180 Kṛṣṇa-Kathā Comes to Us by the Mercy of Premī-Bhaktas ��������������181 Lord Baladeva Is the Master of Sandhinī-Śakti ����������������������������������182 Guru Is the Manifestation of Svarūpa-Śakti ���������������������������������������183

Guru Establishes Your Eternal Loving Relationship ���������������������������184 The Source of All Loving Services ...................................................... 184 Rādhārāṇī Gives the Sevā-Adhikāra................................................. 185 Even Lakṣmīdevī Needs Rādhārāṇī’s Mercy ������������������������������������186 Who Will Give Us the Right to Serve Rādhānātha? �������������������������187 Guru-Sevā Is also Śrīmatī-Sevā ������������������������������������������������������������188 Rādhārāṇī Is My Guru �������������������������������������������������������������������������188 Bhogya-Darśana & Sevya-Darśana ���������������������������������������������������190 Who Can Lead You to the Lotus Feet of Kṛṣṇa? �����������������������������191 The Eight Steps of a Nāma-Bhajana Kāri �������������������������������������������192 Questions & Answers ����������������������������������������������������������������������������194

Appendix I

Tridaṇḍī-Sannyāsī ������������������������������������������������������������������� 197 Appendix II

How to Find a Real Sādhu? �������������������������������������������������� 201 Appendix III

Acceptance of a Living Guru ���������������������������������������������� 203 About the Author.............................................................................. 205 Source Material �������������������������������������������������������������������������������� 211 Glossary ��������������������������������������������������������������������������������������������� 213 Notes & References ......................................................................... 217 Verse Index........................................................................................ 225

Maṅgalācaraṇa Auspicious Invocation Chanted before Śrīmad-Bhāgavatam Class by Śrī Śrīmad Gour Govinda Swami

näräyaëaà namaskåtya naraà caiva narottamam devéà sarasvatéà vyäsaà tato jayam udérayet “Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto Çréla Vyäsadeva, the author.”1 vede rämäyaëe caiva puräëe bhärate tathä ädäv ante ca madhye ca hariù sarvatra géyate “In the Vedic literature, including the Rämäyaëa, Puräëas and Mahäbhärata, from the very beginning (ädau) to the end (ante ca), as well as within the middle (madhye ca), only Hari, the Supreme Personality of Godhead, is explained.”2 mükaà karoti väcälaà paìguà laìghayate girim yat-kåpä tam ahaà vande paramänanda-mädhavam

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Auspicious Invocation

“The Supreme Personality of Godhead has the form of saccid-änanda-vigraha [Bs. 5.1]—transcendental bliss, knowledge and eternity. I offer my respectful obeisances unto Him, who turns the dumb into eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord.”3 paramänanda he mädhava paduìgäluci makaranda se-makaranda päna-kari änande bolo ‘hari hari’ hariìka näme vända velä päri karive cakä-dolä se cakä-doläìka-päyäre mano-mo rahu nirantare mano mo nirantare rahu ‘hä-kåñëa’ boli jéva jäu hä-kåñëa boli jäu jéva mote uddhära rädhä-dhava mote uddhära rädhä-dhava mote uddhära rädhä-dhava “O supremely blissful Mädhava! The nectar is coming from Your lotus feet. Drinking that nectar, I blissfully sing ‘Hari!

Hari!’ Taking the name of Hari, I am binding a raft on which Lord Jagannätha will ferry me across this ocean of material existence. May my mind always remain at the lotus feet of that Lord Jagannätha who has very large round eyes. In this way, I call out, ‘Alas! Kåñëa!’ and give up my life. O husband of Rädhäräëé, please deliver me.”4

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Maṅgalācaraṇa

dharmaù projjhita-kaitavo’ tra paramo nirmatsaräëäà satäà vedyaà västavam atra vastu çivadaà täpa-trayonmülanam çrémad-bhägavate mahä-muni-kåte kim vä parair éçvaraù sadyo hådy avarudhyate’ tra kåtibhiù çuçrüñubhis tat-kåsaëät “Completely rejecting all religious activities which are materially motivated, this Bhägavata Puräëa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhägavatam, compiled by the great sage Vyäsadeva [in his maturity], is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhägavatam, by this culture of knowledge the Supreme Lord is established within his heart.”5 nigama-kalpa-taror galitaà phalaà çuka-mukhä amåta-drava-saàyutam pibata bhägavataà rasam älayam muhur aho rasikä bhuvi bhävukäù “The Çrémad-Bhägavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wishfulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Çukadeva Gosvämé. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this Çrémad-Bhägavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.”6 anarthopaçamaà säkñäd bhakti-yogam adhokñaje lokasyäjänato vidväàç cakre sätvata-saàhitäm

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“The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.”7 yasyäà vai çrüyamäëäyäà kåñëe parama-püruñe bhaktir utpadyate puàsaù çoka-moha-bhayäpahä “Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kåñëa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.”8 çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù “Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand ÇrémadBhägavatam, who properly hears and chants it with devotion, becomes completely liberated.”9 artho ‘yam brahma-süträëäm bhäratärtha-vinirëayaù gäyatré-bhäñya-rüpo ‘sau vedärtha-paribåàhitaù

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“The meaning of the Vedänta-sütras, the full purport of the Mahäbhärata, the commentary on Brahma-gäyatré, and the fully expanded knowledge of the Vedas are all present in the Çrémad-Bhägavatam.”10 sarva-vedetihäsänäà säraà säraà samuddhåtam “The essence of all Vedic literature and all histories has been collected in Çrémad-Bhägavatam.”11 sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit “Çrémad-Bhägavatam is declared to be the essence of all Vedänta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.”12 ’kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata täte veda-çästra haite parama mahattva “Çrémad-Bhägavatam gives direct information of the mellow derived from service to Kåñëa. Therefore Çrémad-Bhägavatam is above all other Vedic literatures.”13 cäri-veda-upaniñade yata kichu haya tära artha laïä vyäsa karilä saïcaya “Vyäsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniñads and placed them in the aphorisms of the Vedänta-sütra.”14

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yei sütre yei åk-viñaya-vacana bhägavate sei åk çloke nibandhana “In the Vedänta-sütra, the purport of all Vedic knowledge is explained, and in the Çrémad-Bhägavatam the same purport has been explained in eighteen thousand verses.”15 jévera nistära lägi’ sütra kaila vyäsa mäyävädi-bhäñya çunile haya sarva-näça “Çréla Vyäsadeva presented the Vedänta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Çaìkaräcärya, everything is spoiled.”16 “yäha, bhägavata paòa vaiñëavera sthäne ekänta äçraya kara caitanya-caraëe “If you want to understand Çrémad-Bhägavatam,” he said, “you must approach a self-realised Vaiñëava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Çré Caitanya Mahäprabhu.”17 bhägavata ye nä mäne, se—yavana-sama tära çästä äche janme-janme prabhu yama “One who does not accept Çrémad-Bhägavatam is no better than a Yavana, and Lord Yamaräja punishes him birth after birth.”18 hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

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• Introduction •

Guru Tattva The Absolute Necessity for Accepting a Bona Fide Spiritual Master (Compiled by Çré Çrémad Gour Govinda Swami Mahäräja)

In the Caitanya-caritämåta it is said: brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja “According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.”1

By taking shelter at the lotus feet of a spiritual master, an otherwise tiny insignificant living entity can be freed from all kinds I

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

of danger. Therefore, the eternal well-wishers of all living entities advise us to take shelter of such a spiritual master. In the Skanda Puräëa it is said: ‘gu’ çabda ‘sty andhakärasya ‘ru’ çabdas tan nirodhakah andhakära-nirodhatväd guru ity abhidhéyate The word ‘gu’ means darkness and the word ‘ru’ means that which dispels the darkness. Forgetting their own identities, since time immemorial, the living entities are wandering in the darkness of the illusory energy, mäyä. Thus being effected by illusory attachment based on ignorance, they accept temporary, unreal, material things as theirs and with false feelings of ‘I’ and ‘mine’ consider themselves to be the possessor of those: janasya moho ‘yam ahaà mameti.* Out of deep illusion the living entity thus develops the idea and feelings of ‘I’ and ‘mine’. This is called moha or delusion. To remove these illusory attachments which grow out of ignorance, one must take shelter at the lotus feet of Çréla Gurudeva, whereby fear of illusion will be removed forever. By taking shelter at the lotus feet of a bona fide spiritual master, the jéva successfully revives his otherwise lost pure knowledge. Thus he can engage himself in the service of his worshipable Supreme Lord, Kåñëa, who is the only object to be served eternally. If one renders loving devotional service under the benevolent guidance of a bona fide spiritual master, he will succeed in attaining supreme transcendental pleasure and bliss. Therefore it is absolutely essential to take shelter at the lotus feet of a bona fide spiritual master. In the Caitanya-caritämåta it is said: *Çrémad-Bhägavatam 5.5.8

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Introduction

sarva-deça-käla-daçäya janera kartavya guru-päçe sei bhakti prañöavya, çrotavya “It is therefore the duty of every man—in every country, in every circumstance and at all times – to approach a bona fide spiritual master, question him about devotional service and listen to him explain the process.”2

In the Muëòaka Upaniñad it is said: tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham “To learn transcendental subject matter, one must approach the spiritual master. In doing so, one should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion, and therefore he constantly engages in the service of the Supreme Personality of Godhead.”3

In this way many çästric injunctions can be cited about why one should accept a bona fide spiritual master. However instead of going into the detail, I am seeking the kind permission of the assembled devotees and my dear Godbrothers and Godsisters to present a brief introductory background to the necessity of accepting a bona fide spiritual master (sad-guru).

Qualities of a True Spiritual Master Lord Çré Caitanya Mahäprabhu has given a very simple definition of guru:

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

kibä vipra, kibä nyäsé, çüdra kene naya yei kåñëa-tattva-vettä, sei ‘guru’ haya “Whether one is a brähmaëa, a sannyäsé or a çüdra – regardless of what he is – he can become a spiritual master if he knows the science of Kåñëa.”4

In Çrémad-Bhägavatam it is stated: tasmäd guruà prapadyeta jijïäsuù çreya uttamam çäbde pare ca niñëätaà brahmaëy upaçamäçrayam “Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realised 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 bona fide spiritual masters.”5

One cannot become a guru based on his mundane scholarship.

In this context Çrémad-Bhägavatam states: çabda-brahmaëi niñëäto na niñëäyät pare yadi çramas tasya çrama-phalo hy adhenum iva rakñataù “If through meticulous study one becomes expert in reading Vedic literature but makes no endeavour to fix one’s mind on the Supreme Personality of Godhead, then one’s endeavour

IV

Introduction

is certainly like that of one who works very hard taking care of a cow that gives no milk. In other words, the fruit of one’s laborious study of Vedic knowledge will simply be the labour itself. There will be no other tangible result.”6

Çréla Rüpa Gosvämé has stated in his Çré Upadeçämåta: väco vegaà manasaù krodha-vegaà jihvä-vegam udaropastha-vegam etän vegän yo viñaheta dhéraù sarväm apémäà påthivéà sa çiñyät “A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world”.7

Çréla Viçvanätha Cakravarté Öhäkura has stated, upaçamäçrayaà krodha-lobhädy-avaçé-bhütam: a bona fide spiritual master cannot be under the control of ordinary anger, greed and lust.

A spiritual master strictly follows the principles of disciplic succession and of the scriptures. The knowledge received from guru descends from the Lord Himself through disciplic succession.

In this regard our revered spiritual master Çréla Prabhupäda has said, “The transcendental knowledge of the Vedas was first uttered by God to Brahmä, the creator of this particular universe.

From Brahmä the knowledge descended to Närada, from Närada to Vyäsadeva, from Vyäsadeva to Madhva, and in this process of disciplic succession the transcendental knowledge was transmitted by one disciple to another until it reached Lord Gauräìga, Çré Kåñëa Caitanya, who posed as the disciple and successor of Çré Éçvara Puré. The present Äcäryadeva is the tenth disciplic representative from Çré Rüpa Gosvämé, the original representative of

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Lord Caitanya who preached this transcendental tradition in its fullness. The knowledge that we receive from our Gurudeva is not different from that imparted by God Himself and the succession of the äcäryas in the preceptorial line of Brahmä.”8 If one follows the system of disciplic succession one can become the guru for the whole world. In this age of Kali there are four bona fide sampradäyas i.e. Çré, Brahmä, Rudra and Sanaka: Çré-sampradäya - Çré Rämänujäcärya Rudra-sampradäya - Çré Viñëu Svämé Brahmä-sampradäya - Çré Madhväcärya Sanaka-sampradäya - Çré Nimbärkäcärya Çrémän Mahäprabhu accepted a guru from the Brahmä-Madhva-Sampradäya i.e. He accepted Çré Éçvara Puré as His guru. From that time, the title Gauòéya has been added to that sampradäya which became the Brahmä-Madhva-Gauòéya-sampradäya. Lord Çré Caitanya Mahäprabhu came in the 15th century. Prior to that the four äcäryas had come, namely Viñëu Svämé, Nimbärkäcärya, Rämänujäcärya, and Madhväcärya.

There are some subtle differences in the philosophies of these four äcäryas regarding dvaita and advaita-väda. The philosophies of Viñëu Svämé, Nimbärkäcärya and Rämänujäcärya explain çuddhädvaita [purified monism]; dvaitädvaita [monism and dualism]; and viçiñöädvaita [specific monism] respectively, whereas the philosophy of Madhväcärya stresses çuddhä-dvaita-väda [purified dualism]. Integrating the philosophies of these four äcäryas, Çrémän Mahäprabhu, took the essence of these four philosophies and introduced acintya-bhedäbheda-tattva. Thus the disciplic succession beginning from Gauranga Mahäprabhu is considered the only bona fide pure Vaiñëava paramparä in Kali-yuga. Therefore, the bona fide spiritual master should come in the disciplic succession VI

Introduction

that begins from Çrémän Mahäprabhu. In other words, he should be a gaura-priya-jana, a beloved devotee of Çrémän Gauräìga Mahäprabhu.

Definition of an Ācārya The Väyu Puräëa gives the following definition of an äcärya, äcinoti yaù çästrärtham äcäre sthäpayaty api svayam äcarate yasmäd äcäryas tena kértitaù “An äcärya is one who fully understands the conclusions of the revealed scriptures, and whose behaviour reflects his deep realisation. He is a living example because he teaches the meaning of the scriptures both by word and deed.”9

To be accepted as an äcärya one must understand Vedäntasütra. As stated by our beloved Gurudeva Çréla Prabhupäda, “To sit on the vyäsäsana one must be conversant with all systems of philosophy.”

Besides Vyäsadeva, there are other sages who are the founders of the six Vedic philosophical systems, namely Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra. Theism is explained completely in the Vedänta-sütra, whereas in these other systems, practically no mention is given to the ultimate cause of all causes.

One who sits on the vyäsäsana must be conversant in all these philosophies so that he can establish the theistic conclusion of Çrémad-Bhägavatam over other schools of thought. The spiritual master must be a pure devotee of Lord Kåñëa, çuddha-bhakte laibena guru-rüpe bare.

The spiritual master’s qualification is that he is brahma-niñöham, he has given up all other activities and has dedicated his life to

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working only for the Supreme Personality of Godhead, Kåñëa.

The spiritual master must be a pure devotee, mahä-bhägavata and uttama-adhikäré. Çréla Prabhupäda has said, “One cannot become a spiritual master unless he is a pure devotee of the Lord.” Such a person is a true guru. In the Padma Puräëa it is said: ñaö-karma-nipuëo vipro mantra-tantra-viçäradaù avaiñëavo gurur na syäd vaiñëavaù çva-paco guru “Even if a brähmaëa is very learned in the Vedic Scriptures and knows the six occupational duties of a brähmaëa, he cannot become guru unless he is a devotee of the Supreme Personality of Godhead. However, if one is born in the family of dog-eaters but is a pure devotee of the Lord, he can become a spiritual master.”10

Çréla Prabhupäda writes in this regard, “The conclusion is that one cannot become a spiritual master unless he is a pure devotee of the Lord. One should therefore take shelter of such a bona fide spiritual master.

Success in life means accepting a spiritual master who knows Kåñëa as the only supreme beloved personality.”11

The spiritual master must teach by example. One whose actions in life do not correspond with çästra-tattva cannot be accepted as an äcärya. In the Brahma-vaivarta Puräëa it is stated: aparékñyopadiñöam yat loka-näçäya tad bhavet

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Without first putting into practice the principles of sädhanabhakti in one’s own life, one should not advise others as it will only create chaos in the society. Çréla Prabhupäda has stated, “Only an uttama-adhikäré can become the spiritual master.

It is better for a disciple to accept an uttama-adhikäré than a kaniñöha-adhikäré or madhyama-adhikäré as a spiritual master.” “… One should not become a spiritual master unless he has attained the platform of uttama-adhikäré. A neophyte Vaiñëava or a Vaiñëava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama-adhikäré as a spiritual master …”12

Symptoms of the Uttama-Adhikārī In the Caitanya-caritämåta it is stated, çästra-yuktye sunipuëa, dåòha-çraddhä yäìra ’uttama-adhikäré’ sei täraye saàsära “One who is well conversant and an expert in çästric presentation of facts and analysis, having unflinching faith in çästric injunctions, is to be considered as an uttama-adhikäré, who can deliver the world.”13

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çré-havir uväca sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù bhütäni bhagavaty ätmany eña bhägavatottamaù “Çré Havir said: The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Çré Kåñëa. Consequently he sees systematically everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord.”14

sthävara-jaìgama dekhe, nä dekhe tära mürti sarvatra haya nija iñöa-deva-sphürti “The mahä-bhägavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.” 15

Also in the Çrémad-Bhägavatam it is written: visåjati hådayaà na yasya säkñäd dharir avaçäbhihito ‘py aghaugha-näçaù praëaya-rasanayä dhåtäìghri-padmaù sa bhavati bhägavata-pradhäna uktaù “The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord’s lotus feet chants the holy name of Kåñëa with genuine

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love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhägavatapradhäna, the most exalted devotee of the Lord.”16

Regarding the symptoms of the uttama-adhikäré, our revered spiritual master Çréla Prabhupäda has written in his commentary on Çréla Rüpa Gosvämé’s Çré Upadeçämåta [Nectar of Instruction]: “… The uttama-adhikäré, or highest devotee, is one who is very advanced in devotional service. An uttama-adhikäré is not interested in blaspheming others. His heart is completely clean as he has attained the realised state of unalloyed Kåñëa consciousness. According to Çréla Rüpa Gosvämé, the association and service of such a mahä-bhägavata, or perfect Vaiñëava, are most desirable …17 “… Out of many such Vaiñëavas, one may be found to be very seriously engaged in the service of the Lord and strictly following all the regulative principles, chanting the prescribed number of rounds on japa beads and always thinking of how to expand the Kåñëa consciousness movement. Such a Vaiñëava should be accepted as an uttama-adhikäré, a highly advanced devotee, and his association should always be sought ….”18 “When a person realises himself to be kåñëa-däsa, an eternal servitor of Kåñëa, he loses interest in everything but Kåñëa’s service. Always thinking of Kåñëa, devising means by which to spread the holy name of Kåñëa, he understands that his only business is in spreading the Kåñëa consciousness movement all over the world. Such a person is to be recognised as an uttamaadhikäré, and his association should be immediately accepted according to the six processes (dadäti pratigåhëäti, etc.). Indeed, the advanced uttama-adhikäré Vaiñëava devotee should be accepted as a spiritual master.”19

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“Çréla Bhaktivinoda Öhäkura has given some practical hints to the effect that an uttama-adhikäré Vaiñëava can be recognised by his ability to convert many fallen souls to Vaiñëavism.”20

All Vaiñëava äcäryas and çästra have said that both çikñä-guru and dékñä-guru are required. One who teaches how to serve Hari is the çikñä-guru. The spiritual master who initiates according to the regulations of çästra is called the dékñä-guru.

The spiritual master who gives instructions to elevate one in their spiritual life is the çikñä-guru. Both the çikñä-guru and dékñäguru are equal in status. If one thinks either of them as superior or inferior he commits an offence. The initiating spiritual master, i.e. dékñä-guru, is a personal manifestation of Çréla MadanaMohana vigraha and the instructing spiritual master, çikñä-guru, is a personal representative of Çréla Govinda-deva vigraha. Çréla Prabhupäda writes in this respect, “Çré Govindajé acts exactly like the çikñä-guru by teaching Bhagavad-gétä to Arjuna. He is the original preceptor, for He gives instructions and an opportunity to serve Him. The initiating spiritual master or dékñä-guru is a personal manifestation of Çré Madana-mohana vigraha. Both of these Deities are worshipped in Våndävana. Dékñä-guru gives the first requisite sambandha-jïäna the other name of which is divyajïäna or dékñä.”21

In the Hari-bhakti-viläsa it is stated: divyaà jïänaà yato dadyät kuryät päpasya saìkñayam tasmät dékñeti sä proktä deçikais tattva-kovidaiù “Dékñä is the process by which one can awaken his transcendental knowledge and vanquish all reactions to sinful

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activities performed in the past. A person who is expert in the study of the revealed scriptures knows this process as dékñä.”22

Since it gives divya-jïäna or sambandha-jïäna and roots out all the sins and their seeds, therefore, the spiritually advanced, wise and learned saints name this institutional initiation as dékñä. Dékñä is not merely the instruction to recite a sacred mantra, rather it is the process which enables the disciple to develop sambandhajïäna.

A person may read hundreds of scriptures by himself but if he does not do hari-bhajan he will never obtain the ultimate goal of the scriptures, which is love of God. The wisdom that results out of the recitation of the holy mantras helps the disciple to properly understand the inner meanings and purports of the çästra. Thus çikñä and dékñä are complimentary in spiritual life and both are equally important.

Previously it has been stated that the dékñä-guru is the personal representation of Çréla Madana-mohana. In other words, he is the one who enables the disciples to establish their relationship with the lotus feet of Çréla Madana-mohana, because they have forgotten their own real identities, their constitutional position and the Supreme Lord, the conditioned souls are unable to move in the holy dhäma of Våndävana. The dékñä-guru, out of his causeless mercy, fixes the feet of those conditioned souls, disciples, in the holy Våndävana dhäma, and thus gives them the opportunity to re-establish their relationship with the Supreme Lord, and to move in the holy abode of Vrajabhümi.

Also, the çikñä-guru out of his causeless mercy through instructions enables the disciples, the otherwise conditioned souls to effectively travel in the holy land of Vrajabhümi and gives them the knowledge to eternally and perfectly serve the lotus feet of Çréla Govinda-deva.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Our revered Gurudeva Çréla Prabhupäda has stated: “… the guru who first initiates one with the mahä-mantra is to be known as the initiator, and the saints who give instructions for progressive advancement in Kåñëa consciousness are called instructing spiritual masters. The initiating and instructing spiritual masters are equal and identical manifestations of Kåñëa, although they have different dealings. Their function is to guide the conditioned souls back home, back to Godhead...”23

A devotee can have only one initiating spiritual master but can have unlimited instructing spiritual masters. In this respect Çréla Prabhupäda further states: “A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.”24

Also, Çréla Prabhupäda, in his purport on Çrémad-Bhägavatam states: “… Actually, Dhruva Mahäräja’s mother, Sunéti, was his patha-pradarçaka-guru. Patha-pradarçaka-guru means “the guru, or the spiritual master, who shows the way.” Such a guru is sometimes called çikñä-guru. Although Närada Muni was his dékñä-guru (initiating spiritual master), Sunéti, his mother, was the first who gave him instruction on how to achieve the favour of the Supreme Personality of Godhead. It is the duty of the çikñä-guru or dékñä-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to çästric injunctions, there is no difference

XIV

Introduction

between çikñä-guru and dékñä-guru, and generally the çikñä-guru later on becomes the dékñä-guru …”25

When the Spiritual Master Can Be Rejected In this context I may quote the opinion of Çrémad Sarasvaté Gosvämé Prabhupäda Mahäräja, about who is not eligible to be guru. In his opinion a person who poses to be a guru but by nature and character remains as money-minded, desirous of sense enjoyment, attached to women, pretentious, a servant of the ruling chief of the government, attached to family, posing as a religious leader, desirous of name, fame and adoration, and makes a business out of selling mantra, should not be accepted as a Vaiñëava.

Rejecting such a bogus guru one should take shelter at the lotus feet of a devotee. A bona fide guru is he who is always fixed at the lotus feet of Kåñëa and well versed in the science of Kåñëa consciousness – kåñëa-tattva-vettä.

As stated in the Udyoga-parva of the Mahäbhärata: guror apy avaliptasya käryäkäryam ajänataù utpatha-pratipannasya parityägo vidhéyate “One who is materially very much attached to sense gratification lacks the conscience and consciousness to determine the right duty, and being devoid of pure devotion follows the lower path (other than bhakti), such a person should be rejected, even if in name only he is guru”.26

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Similarly Çréla Jéva Gosvämé in his Bhakti-sandarbha has said: paramärtho-gurv-äsrayo vyavahärika-gurv-adi-parityägenäpi kartavyah “Rejecting the so-called worldly minded, useless guru, family priest, one should take shelter at the lotus feet of a bona fide spiritual master who can help one advance towards the ultimate goal of life, kåñëa-prema.”27

On rejecting an unfit spiritual master, our revered Gurudeva Çréla Prabhupäda has commented: “Çréla Viçvanätha Cakravarté Öhäkura remarks that Bali Mahäräja remained silent at a critical point. How could he disobey the instruction of Çukräcärya, his spiritual master? It is the duty of such a sober personality as Bali Mahäräja to abide by the orders of his spiritual master immediately, as his spiritual master had advised. However, Bali Mahäräja also considered that Çukräcärya was no longer to be accepted as a spiritual master, for he had deviated from the duty of a spiritual master.

According to çästra, the duty of the guru is to take the disciple back home, back to Godhead. If he is unable to do so, and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syät [Çrémad-Bhägavatam 5.5.18], one should not become a guru if he cannot help his disciple to advance in Kåñëa consciousness. The goal of life is to become a devotee of Lord Kåñëa so that one may be freed from the bondage of material existence – tyaktvä dehaà punar janma naiti mam eti so ‘rjuna [Bhagavad-gétä 4.9]. The disciple attains this stage by developing Kåñëa consciousness under the guidance and discipline inflicted by the spiritual master.

Now Çukräcärya has advised Bali Mahäräja to deny the promise to Vämanadeva. Under the circumstances, therefore, Bali Mahäräja thought that there would be no fault if he

XVI

Introduction

disobeyed the order of his spiritual master. He deliberated on this point – should he refuse to accept the advice of his spiritual master, or should he independently do everything to please the Supreme Personality of Godhead? He took some time.

Therefore it is said, tüñëéà bhütvä kñaëaà rajann uväcävahito gurum. After deliberating on this point, he decided that Lord Viñëu should be pleased in all circumstances, even at the risk of ignoring the guru’s advice to the contrary.

Anyone who is supposed to be a guru but who goes against the principle of viñëu-bhakti cannot be accepted as guru. If one has falsely accepted such a guru, one should reject him …”28

Similarly, in his purport to Çrémad Bhagavad-gétä (2.5), Çréla Prabhupäda has said, “According to scriptural codes, a teacher who engages in an abominable action and has lost the sense of discrimination is fit to be abandoned.”

Concluding Instructions Now at the concluding part of my brief presentation on gurutattva, I would like to quote these pertinent verses from Çré Kåñëa Bhajanämåta, by Çréla Narahari Sarakära Öhäkura: sakalä vaiñëava eva guravaù tarä dékñä-guravaù çikñä-gurava eva viçeñataù santi etayor eva kim äcaraëéyam “All the pure Vaiñëavas are gurus because all of them, through instructions and pure character, generate devotional energy in the heart of the living entities. Among them the

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

pure Vaiñëava, from whom the proper initiation is taken, is the dékñä-guru, and from whom the science of devotion is learned is the çikñä-guru. What kind of conduct should be shown towards the dékñä-guru and çikñä-guru?”29

äjïä pälanaà tu tayor eva käryam yadi täv alpa-balau tathäpy anyatra mahatäà mukhät, çikñä-viçeñaà jïätväpi gurave deyam tad eva guruñu paöhanéyaà na tu gurau hela yathä bhajana-putro ‘rthopärjanaà kåtvä pitari dattvä prärthyitvä bhuïjéta yadi svayam anéya khädati tataù kuputraù päpé syät “It is the duty of the disciple to be obedient to both the dékñä-guru and çikñä-guru. If the initiating guru appears to be lacking in spiritual potency then the disciple may approach a more advanced Vaiñëava for spiritual instruction. The disciple should respect the instructing guru, but while receiving instruction, he should not neglect his dékñä-guru; just as a good son dutifully brings his earnings to his father and is allocated a certain amount to spend freely, similarly the good disciple presents all he has learned to his dékñä-guru, who may then confirm what he has understood and instruct him further on certain points. The bad son who keeps his earnings for himself is considered useless. Similarly, the bad disciple, who does not confirm with his spiritual master the instructions he has received from another, is sinful.”30

kintu gadi-gurur asamaïjasam karoti tarhi yuktisiddhyaiù siddhäntais tasya rahasi daëòaù karaëéyo na tu tyajyaù “If the spiritual master commits a wrongful act breaking the Vaiñëava regulative principles or gives instructions which do

XVIII

Introduction

not correspond to the çästric injunctions, then in that case one should in a solitary place, chastise him for his rectification by quoting from sädhu, guru and çästra. If by that the guru accepts this punishment by pleasure and rectifies himself accordingly, he is not to be abandoned.”31

guror apy avalistasya käryäkäryam ajänataù utpatha-pratipannasya tasya daëòo vidhéyate anena sarvaà suçobhanam iti “One should not be fearful because one is confronting or challenging his spiritual master, for it has been prescribed that one must appropriately discipline even a spiritual master, who is inexperienced or ignorant, who has deviated from the Kåñëa conscious path or if he is bewildered by false pride.”

“These statements of the revealed scriptures are applicable at all time under all circumstances. This does fairly good to both spiritual masters as well as to the disciples.”32

svabhäva eva vaiñëavänäà kåñëäçraya eva mülam atra tad-guëa-gaëa yaço-varëana viläsa vinodäù pratyakñeëa jévanaà sarve tadartham eva guru mukhäd vä svabuddhyä vä vyavaharantéti kramaù “The natural behaviour of the Vaiñëava devotee is to take complete refuge of Lord Çré Kåñëa, the Supreme Personality of Godhead. The very life of the devotees, Vaiñëavas, is singing

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

the glories of Lord Kåñëa, describing and expanding the fame of Lord Çré Kåñëa and discussing the nectar of His transcendental pastimes. One may take guidance through the instructions from the Vaiñëavas as all Vaiñëavas are considered gurus or one may use one’s own intelligence duly considering the relevant instructions from sädhu, çästra and guru. In all cases one should continue one’s devotional service.”33

tatra yadi guru-viña-druçäkäréçvare bhräntaù kåñëa-yaço viläsa vinodaà näìgékarati svayaà vä durabhimäné loka-stavaiù kåñëatvaà präpnoti tarhi tyäjya eva “However, if the spiritual master acts enviously towards the Supreme Personality of Godhead, is averse to expanding the fame of Lord Kåñëa or if he personally refuses to accept hearing or chanting about the glorious pastimes of Lord Kåñëa or if the spiritual master, has become totally bewildered, listening to the false praises of ignorant persons and day by day is more materially contaminated and fallen, then the spiritual master is to be abandoned.”34

katham eva gurus tyäjya iti na kåñëa-bhäva-lobhät kåñëa-präptaye guror äçrayaëaà krtaà tad-anantaraà yadi tasminn eva gurau asura-bhävas tarhi kim kartavyam asura guruà tyaktvä ñré-kåñëa-bhaktimantaà gurum anyaà bhajet “Under those circumstances one should not doubt, ‘How can I give up my spiritual master?’ With a strong desire for

XX

Introduction

achieving spontaneous devotional service and attaining the lotus feet of Lord Kåñëa, the Supreme Personality of Godhead, a devotee accepts the shelter of a spiritual master as the via media to Lord Çré Kåñëa. However, after accepting the responsibility of serving the spiritual master, if that spiritual master takes on äñuric qualities or a demoniac mentality then it is one’s duty to reject such a demon añura-guru and in his place accept a Kåñëa conscious spiritual master and worship him.”35

tasya kåñëa baläd asärasya guror balam mardnéyam iti çré çré vaiñëavänäm bhajana vicärä ya eva tu dåñöa bahavaù çré-kåñëa-caitanyävatäre guru-nirüpaëo siddhäntaù “By taking shelter of the strength of a pure Kåñëa conscious spiritual master’s devotional service, the ill effects or contamination of the previous demoniac spiritual master is counteracted and destroyed. These activities are recommended by all Vaiñëava authorities as the authorised conclusion of the çästra. During the pastimes of Lord Çré Kåñëa Caitanya Mahäprabhu there have been many practical examples of the above.”

“This concludes the deliberation by sädhu-çästra-guru on the spiritual master and related matters.”36

Pray to the Supreme Lord With the kind permission of my Godbrothers and Godsisters, I would like to make this hearty appeal to the grand-disciples of our beloved spiritual master Çréla Prabhupäda. By accepting the process of the gracious and compassionate Prema-Puruñottama Çrémän Gauräìga

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Mahäprabhu, there is no reason for the devotees to feel frustrated or hopeless seeing that their guru has deviated from çästric injunctions of guruship and the minimum spiritual standard required of one who has entered the sannyäsa-äçrama. The disciples of such gurus should know for certain that if they pray very sincerely with devotion to the Supreme Lord, who is in their heart, He will certainly respond to the prayer of their hearts by helping them to take shelter of a genuine, bona fide and pure spiritual master (sad-guru), who can successfully lead them unto the lotus feet of Çré Kåñëa.

kåñëa kåpäte guru mile guru kåpäte kåñëa mile “One gets a bona fide spiritual master by the grace of Kåñëa, and by the grace of the spiritual master one gets Kåñëa.”

XXII

1

Śrī Guru Paramparā

çré-kaçyapa uväca etan me bhagavän påñöaù prajä-kämasya padmajaù yad äha te pravakñyämi vrataà keçava-toñaëam Çré Kaçyapa Muni said: “When I desired offspring, I placed inquiries before Lord Brahmä, who is born from a lotus flower.

Now I shall explain to you the same process Lord Brahmä instructed me, by which Keçava, the Supreme Personality of Godhead, is satisfied.”1

H

ere the process of devotional service is further explained. Kaçyapa Muni wanted to instruct Aditi in the same process recommended to him by Brahmä for satisfying the Supreme Personality of Godhead. This is valuable. The guru does not manufacture a new process to instruct the disciple.

The disciple receives from the guru an authorized process received by the guru from his guru. This is called the system of disciplic succession (evaà paramparä-präptaà imaà räjarñayo viduù [Bhagavad-gétä 4.2]). This is the bona fide Vedic system of receiving the process of devotional service, by which the Supreme Personality of Godhead is pleased. Therefore, to approach a bona fide guru, 1

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

or spiritual master, is essential. The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru. This is called the paramparä system. Unless one follows this paramparä system, the mantra one receives will be chanted for no purpose. Nowadays there are so many rascal gurus who manufacture their mantras as a process for material advancement, not spiritual advancement.

Still, the mantra cannot be successful if it is manufactured. Mantras and the process of devotional service have special power, provided they are received from the authorised person.2

Understanding the Paramparā System When we speak about paramparä these points arise. In the purport, Prabhupädajé Mahäräja has said, “Here, the process of devotional service is further explained.” Kaçyapa Muni said, “I will tell you what I heard from Brahmä.” He did not manufacture anything. This is the hearing process through the bona fide disciplic succession. The Chändogya Upaniñad (6.14.2) states, äcäryavän puruño veda. He, who knows this tattva, who has heard from the äcärya, is äcäryavän puruña. One who is an äcärya now, he has heard from his äcärya-guru, and that äcärya-guru has heard from his äcärya-guru. Prabhupäda Mahäräja has said that here, “This is valuable. The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorised process received by the guru from his guru.” This is the meaning of äcäryavän puruño veda. This is paramparä, the bona fide disciplic succession. Otherwise the mantras will not be potent, “... the mantra cannot be successful if it is manufactured.” Therefore, when we discuss paramparä, we should understand the paramparä system.

2

Śrī Guru Paramparā

The Origin of Guru-Paramparā The Supreme Lord said, mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù, “In the beginning of the creation I instructed Lord Brahmä.”* The disciplic succession comes from the Supreme Lord Kåñëa. This is the beginning of guru-paramparä. Brahmä was created on a lotus stem that came from the navel of Garbhodakaçäyé Viñëu. He could not understand its source. He entered into that stem, into the unlimited stomach of Garbha, Lord Viñëu, but he could not understand what it was. He again came up and sat on the lotus. Then he heard an aerial voice say, “tapa, tapa, tapa”, meaning, “undergo tapasya, austerity”. He understood that someone was instructing him, therefore, he underwent very severe austerity. Being pleased with that tapasya, the Supreme Lord appeared before him and spoke to him. jïänaà parama-guhyaà me yad vijïäna-samanvitam sarahasyaà tad-aìgaà ca gåhäëa gaditaà mayä The Personality of Godhead said: “Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.”3

O Brahmä, this prema-bhakti-tattva is very mysterious and very confidential. A jéva, by his own merit and intelligence, cannot understand it. So, you must hear from Me, because this jïäna is advaya-jïäna, the Absolute Truth. Though it is very confidential, still, by My mercy one can understand it, mad-anugrahät. *Çrémad-Bhägavatam 11.14.3

3

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

yävän ahaà yathä-bhävo yad-rüpa-guëa-karmakaù tathaiva tattva-vijïänam astu te mad-anugrahät “All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities – let all be awakened within you by factual realisation, out of My causeless mercy.”4

The Supreme Lord said, “By My mercy, mad-anugrahät, one can factually realise this tattva-vijïänam; only by My mercy.”

The Supreme Lord instructed Brahmä in this tattva-jïäna and from here this guru-paramparä begins. Then Brahmä instructed what he had heard to his disciples, those who were devoted to him. The disciplic succession comes in this way.

The Indestructible Path of Hearing It is said in çästra: guru-paramparä-gataù sad-upadeçaù, çiñöa-paramparä-vatérëa upadeçaù sampradäyaù5 This is the definition of sampradäya: that which descends or comes from the Supreme Lord and is then instructed to Brahmä in our particular sampradäya, and from Brahmä (Lakñmé, Çiva or the four Kumaras in the other three Vaiñëava sampradäyas) it descends by çrotä, the hearing process, çrotä-paramparyä. Sat-sampradäya, the bona fide sampradäya is sat, eternal, sanätana; it

4

Śrī Guru Paramparā

cannot be destroyed by time – past, present or future. So, satyaà paraà dhémahi* – that Supreme Truth should be meditated upon. satye pratiñöhito kåñëaù, satyam asmin pratiñöhitaù “The Supreme Lord Kåñëa is the Supreme Absolute Truth.

That truth is in Kåñëa, and He is the founder of that truth.”6

This satya-dharma is not a concocted dharma. It is created only by the Supreme Absolute Truth, Çré Kåñëa. Therefore, it is known as parama-dharma, the supreme dharma, sanätana-dharma, bhägavata-dharma or ätma-dharma. This is the Vaiñëava dharma. The Çrémad-Bhägavatam states, dharmaà tu säkñäd bhagavat-praëétaà na vai vidur åñayo näpi deväù na siddha-mukhyä asurä manuñyäù kuto nu vidyädhara-cäraëädayaù “Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great åñis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the añuras, ordinary human beings, Vidyädharas and Cäraëas.”7

This bhägavata-dharma is not created, compiled or established by any demigod, any muni, human being or demon. It is bhagavat-praëétaà, directly established by the Supreme Lord. It is spotless and very confidential. Though it is not easily understood, this dharma-tattva has descended through the bona fide disciplic succession for the welfare of the jévas. This is paramparä, sampradäya. *Çrémad-Bhägavatam 1.1.1

5

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

The Emergence of Acintya-Bhedābheda-Tattva However, as Kåñëa has said in the fourth chapter of the Çrémad Bhagavad-gétä, some sampradäyas are lost in the course of time.

What are the bona fide sampradäyas in Kali-yuga? Öhe Padma Puräëa states: sampradäya vihénä ye manträs te niñphalä matäù ataù kalau bhaviñyanti catväraù sampradäyinaù çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù catväras te kalau bhävyä hy utkale puruñottamät “Unless one is initiated by a bona-fide spiritual master in a bona fide disciplic succession, the mantra he might have received will not have any effect. For this reason, four Vaiñëava disciplic successions, inaugurated by Lakñmé-devé, Lord Brahmä, Lord Çiva, and the four Kumäras, will appear in the holy place of Jagannätha Puré, and purify the entire earth during the age of Kali.”8

This is the most important verse about the disciplic succession, sampradäya, of Kali-yuga. In Kali-yuga there are four bona fide sampradäyas; Çré, Brahmä, Rudra and Sanaka. The Çré-sampradäya begins with Lakñméjé, and the äcärya is Rämänujäcärya, therefore, it is also known as the Rämänuja-sampradäya. The Brahma-sampradäya begins with Brahma, and the äcärya is Madhväcärya.

6

Śrī Guru Paramparā

This is known as the Madhväcärya-sampradäya. The Rudra-sampradäya begins with Çivajé, Rudra. The äcärya is Viñëusvämé and the sampradäya is known as Viñëusvämé-sampradäya. Then the Sanaka or Kumära-sampradäya begins with the four Kumaras.

The äcärya is Nimbärkäcärya or Nimbäditya, so it is known as Nimbäditya-sampradäya or Nimbärka-sampradäya. These four sampradäyas are Vaiñëava sampradäyas, and the four äcäryas of the Çré, Brahmä, Rudra, Sanaka (catuùsana or four Kumäras) sampradäyas – Rämänujäcärya, Madhväcärya, Viñëusvämi, and Nimbärkäcärya all visited Puruñottama-dhäma, and started their preaching from there.

The latter part of this verse is most important: catväras te kalau bhävyä hy utkale puruñottamät. By the unification of these four philosophies of the four äcäryas, one philosophy will emerge as the essence, and that is acintya-bhedäbheda-tattva. That will begin from utkale puruñottama, and will spread throughout the world.

Mahāprabhu Hears from Sārvabhauma Bhaṭṭācārya After taking sannyäsa, Mahäprabhu came to Puruñottama-kñetra. At that time, the incarnation of Båhaspati, Särvabhauma Bhaööäcärya, a learned scholar and follower of Çaìkaräcärya’s Mäyäväda philosophy was teaching the sannyäsés there, though he was a gåhastha. Mahäprabhu, who was only twenty-four years old, was chanting Hare Kåñëa and dancing in the street, distributing prema through chanting the holy name. It is said that it is very difficult to maintain sannyäsa-dharma in Kali-yuga. Särvabhauma Bhaööäcärya being very proud, did not understand Mahäprabhu.

He said, “You have taken sannyäsa at a young age. The dharma

7

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

or duty of a sannyäsé is to study Vedänta and meditate but You are only chanting and dancing. How will You maintain sannyäsa-dharma? You should learn Vedänta from me.”

Mahäprabhu was simple and childlike. ‘Simplicity is Vaiñëavism’, it is said. The mood of a Vaiñëava is tåëäd api sunécena, more humble than a blade of grass lying in the street.

Mahäprabhu manifested this humility.

He said, “Yes, yes, I am an ignorant fool. You are a teacher. I must learn Vedänta from you.” As an innocent student, Mahäprabhu sat down in the Jagannätha Puré Temple campus and heard Vedänta from Särvabhauma Bhaööäcärya continuously for seven days.

On the seventh day, Särvabhauma Bhaööäcärya asked Him, “Have You understood anything I said? You have not inquired or asked any questions.”

Then Mahäprabhu opened His mouth and spoke. “I understand these sütras very well, but your explanation is very difficult to understand.”

Särvabhauma Bhaööäcärya replied, “My explanation is very difficult? Why? No one can understand the sütras; therefore, an explanation is necessary. You are saying You understood the sütras very well, but the explanation is difficult to understand?”

Mahäprabhu said, “Oh yes.”

Because Särvabhauma Bhaööäcärya’s explanation of the sütras was not bona fide, it was concocted and imaginary, based on Çaìkaräcärya’s commentary of Vedänta-sütra, the Çäréraka-bhäñya, which is an imaginary explanation. The natural commentary on the Vedänta-sütra is the Çrémad-Bhägavatam. The Mäyävädés do not speak from Çrémad-Bhägavatam. Therefore, Mahäprabhu cautions, mäyävädi-bhäñya çunile haya sarva näça – “Don’t go to Mäyävädis and hear their commentaries on Vedänta-sütra, because your bhakti-våtti will be completely finished.”9

8

Śrī Guru Paramparā

“yäha, bhägavata paòa vaiñëavera sthäne ekänta äçraya kara caitanya-caraëe10 Go to a Vaiñëava, a gaura-préya-jana, a dear devotee of Gauräìga, to study and hear Bhägavata from him, and take shelter at the lotus feet of Caitanya Mahäprabhu.

It was during this time in Puruñottama-kñetra that Mahäprabhu expressed His acintya-bhedäbheda-tattva, the philosophy of inconceivable oneness and difference. From there it emerged and it is now spreading throughout the world. That was prophesied in the verse, catväras te kalau bhävyä hy utkale puruñottamät, from the Padma Puräëa. The philosophy of the four Vaiñëava äcäryas, Viñëusvämé, Rämänujäcärya, Nimbärkäcärya and Madhväcärya is based on bhakti and they have preached bhakti-tattva. Still, some minor difference is there in their philosophies regarding dvaita-väda and advaita-väda.

The Philosophies of the Four Vaiṣṇava Ācāryas Rämänujäcärya appeared in the twelfth century and Madhväcärya came in the thirteenth century, and prior to that came Viñëusvämé and Nimbärkäcärya. The philosophy of Viñëusvämé is known as çuddhädvaita-väda. Çaìkaräcärya’s philosophy is known as advaita-väda or kevalädvaita-väda. This is a very vast topic and I am not going to explain all these philosophies now. If you just hear these terms you will be benefited. Çrédhara Svämé, the best commentator on the Çrémad-Bhägavatam, whom Mahäprabhu had accepted, comes in this Viñëusvämé-sampradäya or Rudra-sampradäya. The philosophy of Rämänujäcärya is called viçiñöädvaita-väda. The philosophy of Nimbäditya is called dvaitädvaita-väda, and the philosophy of Madhväcärya is called çuddha-dvaita-väda.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

So, the philosophies of Viñëusvämé, Nimbäditya and Rämänuja have added ‘advaita’; çuddha-advaita, dvaita-advaita, viçiñöa-advaita.

However, Madhväcärya completely disregarded advaita-väda. He said çuddha-dvaita, no advaita. There is not a hint of advaita-väda in his philosophy. He preached very strongly, completely discarding advaita-väda. In this way, there is a slight difference between the philosophies of the four äcäryas. Complete advaita-väda is not correct, and complete dvaita-väda is also not correct. It is acintyadvaita-dvaita, acintya-bhedäbheda, inconceivably one and different.

Mahäprabhu took the essence from the philosophies of each of these four äcäryas and gave the world the most sublime philosophy acintya-bhedäbheda-väda, the tattva of inconceivable oneness and difference. Mahäprabhu is the Supreme Personality of Godhead, Bhagavän. He is not an äcärya who introduced a new sampradäya.

No. He accepted a guru from the Brahmä-Madhva-sampradäya.

And from the time of Mahäprabhu the word ‘gauòéya’ was added to that sampradäya, which then became the Brahmä-MadhvaGauòéya-sampradäya.

Mahāprabhu’s Sublime Philosophy The disciplic succession coming from Mahäprabhu is the most bona fide and the most sublime. There is no philosophy purer than Mahäprabhu’s acintya-bhedäbheda-väda. It is based on préti-tattva, prema-tattva. Mahäprabhu gives prema, love, through chanting the holy name. Çréla Prabodhänanda Sarasvatépäda writes in his Caitanya-candrämåta (Text 3): nämnaiva präduräséd avatarati pare yatra taà naumi gauram – I pay my obeisance to that Gaura who gives prema through chanting the holy name: hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare 10

Śrī Guru Paramparā

Niraparädhe näma laile päya prema-dhana – If your chanting is without offence, then you will get kåñëa-prema.11 Mukhya pathe jéva päya kåñëa prema dhana – The chief result of chanting Hare Kåñëa is kåñëa-prema.12 If there is préti, love, then Keçava will be pleased, keçava-toñaëam.

Otherwise how will Keçava be satisfied? There is no question of argument and material logic, tarko ‘pratiñöhaù.

Which is the Correct Path?

In the Mahäbhärata, Dharma-baka* asks four important questions to Yudhisthira Mahäräja. One of the questions is kaù panthä?

Which is the correct path? Some people say, “nänä muni nänä mata” – as there are many munis, there are many philosophies, and many paths, and “jata mata tata patha” – to each äçrama its philosophy. Many munis have come who have shown many paths, so we are confused. Which is the correct path, the bona fide path to follow, kah panthä? Then Yudhiñöhira Mahäräja answers: tarko ‘pratiñöhaù çrutayo vibhinnä näsäv åñir yasya mataà na bhinnam dharmasya tattvaà nihitaà guhäyäà mahäjano yena gataù sa panthäù “Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is *Dharma-baka: Dharmaräja in the disguise of a crane.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

hidden in the heart of an unadulterated, self-realised person.

Consequently, as the çästras confirm, one should accept whatever progressive path the mahäjanas advocate.”13

Many Philosophers - Many Philosophies You cannot establish Vedic truth through argument and logic.

If you add any argument and logic to the Vedic truth then it will become changed. Then it will be tärkika-panthä, the philosophy or path based on material logic and argument. That is not bona fide as it changes according to different opinions. It is a fact also that näsäv åñir yasya mataà na bhinnam – a great philosopher whose opinion does not differ from others is not considered a great muni.

He has to give something new. For example, a PhD is awarded to a research student if his thesis is found to contain something new or sheds a different light on a particular subject. By his imagination he comes up with a new philosophy based on material logic and argument. That is why there are many philosophers and many philosophies, but they are not bona fide. Dharmasya tattvaà nihitaà guhäyäà, mahäjano yena gataù sa panthäù, the sädhu-mahäjanas who come in the bona fide disciplic succession know this dharma-tattva; it is in their heart. We just have to follow their footprints and tread the path they have shown. The four Vaiñëava äcäryas – Madhväcärya, Rämänujäcärya, Nimbärkäcärya, Viñëusvämé, and especially Mahäprabhu and the gauòéya-guru-varga, are the mahäjanas.

Only by Taking Shelter of a Gaura-Priya-Jana äcärya dharmam paricaryä viñëum vicärya térthäni vicärya vedän

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Śrī Guru Paramparā

vinä na gaura-priya-päda-seväm vedädi-duñpräpya-padam vidanti “Those who perform the duties of varëäçrama-dharma, worship of Lord Viñëu, and visit many holy places, yet neglect the service of the lotus feet of the great devotees who are dear to Lord Caitanya are never able to understand the pastimes of Rädhä-Govinda in Their confidential abode of Våndävana.”14

One may follow very strictly the principles of so-called dharma.

One may offer ñoòaçopacära-püjä, opulent worship with sixteen items to viñëu-vigraha, but if one is not a dear devotee of Gauräìga Mahäprabhu, one cannot understand préti-dharma-tattva, ätma-dharma. It will be difficult to understand even by Vedic study, vedädi-duñpräpya. Only by taking shelter of a gaura-priya-jana, a dear devotee of Gauräìga Mahäprabhu, can préti-dharma be understood because Mahäprabhu gives premä, préti, indiscriminately.

Therefore, one should accept an äcärya or guru coming in the line of Mahäprabhu, rüpänuga-dhärä or bhaktivinoda-dhärä, following the process coming from Rüpa Gosvämé and his followers.

Six Famous Philosophers In India there are six famous philosophers, and six famous philosophies, sad-darçana. They are Kaëäda, Gautama, Pataïjali, Kapila, Jaimini, and Vedavyäsa. Kaëäda’s philosophy is known as Vaiçeñika-darçana; Gautama’s philosophy is known as Nyäya-darçana; Pataïjali’s philosophy is known as Yoga-darçana; Kapila’s (the atheist, not to be confused with Kapiladeva, the son of Devahuté) philosophy is known as Säìkhya-darçana; Jaimini’s philosophy is known as Pürva Mémäàsä or Karma Mémäàsä, and Maharñi Vedavyäsa’s philosophy is known as Uttarä Mémäàsä or Brahma Mémäàsä, Vedänta.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

The Harmony of Prīti-Dharma There are many philosophers and many philosophies, but no one speaks about préti-dharma, only Mahäprabhu. His followers, gauränuga, rüpänuga or bhaktivinoda-dhära, those who come in this line, they know it. There is ätma-dharma and mano-dharma. Mano-dharma is apréti-dharma; dharma not based on love. It is concocted, imaginative. Mano-dharma is speculation. Ätma-dharma is based on préti, love, and it descends by çrota-päramparya, the hearing process. Ätma-dharma, also called préti-dharma, is dharma based on love. Kåñëa is the object of love, prétir-viñaya, and all the bhaktas, devotees, are the abode of love, prétir-äçraya, and there is harmony between them. There is no question of disharmony. If you are established in préti-dharma, there will be no disharmony at all, only harmony. Some people say that there is some apréti, disharmony, in préti-dharma. For those who say this, it should be understood that the apréti, disharmony is in them. Actually, there is no question of apréti. There is only pure préti, love. Therefore, there is some disharmony between Vaiñëava sampradäyas. But why will there be disharmony? If you are established in pure préti-dharma there is no question of disharmony. Because there is some apréti in you, you have not established yourself in this préti-dharma process, and therefore there is disharmony, but there should not be any disharmony at all. If you get the causeless mercy of Guru and Gauräìga then you can understand this, otherwise no one can understand it. Therefore, nowadays in Kali-yuga, there is so much quarrelling – viväda, and pride – dambha. Kali means ‘hypocrisy’.

Haà baòä hai – “I am great!” This is pride. So two parties or two groups quarrel. It is Kali-yuga, so dambha, pride, is the measuring rod. One whose pride is very great establishes his philosophy by suppressing others so there is quarrelling, but there is no such pride in Mahäprabhu’s préti-dharma process.

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The Crest-Jewel of Paramahaṁsas Thinks He Is the Lowest of the Low tåëäd api sunécena taror iva sahiñëunä amäninä mänadena kértanéyaù sadä hariù

“One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.”15

One who embodies the mood of tåëäd api sunécena is more humble than a blade of grass lying on the street. Where is the question of pride, dambha? Uttama haïä äpanäke mäne tåëädhama,* he is uttama, the most qualified person, the crest-jewel of paramahaàsas, yet he thinks he is the lowest of the low, a worm in stool. He is taror iva sahiñëunä, as tolerant as a tree. Where is the question of intolerance? So why will there be quarrelling, hypocrisy or cheating? There is no such thing in Mahäprabhu’s préti-dharma process.

He never demands respect, rather, amäné mänada, he gives respect to one and all.

Mahāprabhu Established Pure Bhakti-Siddhānta In Kali-yuga there is tarka, material logic and argument. Many philosophers try to establish their own philosophy through ar*Caitanya-caritämåta, Antya-lélä 20.22

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gument and logic, attempting to defeat the other philosophies.

But Mahäprabhu came, established çuddha-bhakti-siddhänta, the acintya-bhedäbheda-tattva, and defeated all bogus philosophies, because He is the all-powerful Supreme Lord. For six years, He was travelling and preaching in north and south India and faced many tarkikas, logicians and philosophers, bauddhas, Mäyävädés and Madhväcärya’s Tarkavädés. He faced their arguments, defeated them and established pure bhakti-siddhänta, préti-dharma. That is our process.

Love for One and All When one is fortunate and receives the causeless mercy of Guru and Gauräìga, one can understand préti-dharma-tattva, then there is no disharmony. Why should there be quarrelling between Vaiñëava sampradäyas if the devotees are established in préti-dharma? If you can develop love for Kåñëa, who is the object of love, then you can love one and all because everyone and everything is related to Kåñëa. When you realise Kåñëa as the beloved then you can understand everyone belongs to Kåñëa; Oh! He is Kåñëa’s, she is Kåñëa’s. So how can I hate anyone or anything belonging to my beloved Kåñëa? There is no question of räga-dveña, attachment and hatred. There is only harmony, only love. Some people pose as great philosophers or as great sädhus, äcäryas, but cannot understand the philosophy of préti-dharma, and, therefore, there is attachment and hatred, räga-dveña: liking and disliking, and quarrelling. There is no harmony. Ätma-dharma is préti-dharma, whereas, mano-dharma is apréti-dharma. People who are duplicitous, crooked, kapatés, they may be doing ñoòaçopacära-püjä, offering sixteen items of worship to viñëu-vigraha, but in return they are begging, dhanaà dehi, janam dehi, yaço dehi, this dehi, that dehi

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Śrī Guru Paramparā

– give me wealth, give me followers, give me name, fame, adoration. They never follow Mahäprabhu’s teachings: na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi “O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.”16

A Servant Only Begs to Give Kṛṣṇa Pleasure “O Lord, I do not want anything, na dhana, na jana, na sundaré kavitä. I also do not ask for liberation; janmani janmanéçvare, life after life I will offer loving service unto Your lotus feet and give You pleasure. I am not asking anything for myself.”

Rendering service then asking the Lord for something in return is not sevä. That is not the attitude of a servant. In the language of Prahläda Mahäräja, na sa bhåtyaù sa vai vaëik, those who do business transactions with Kåñëa are merchants. In the Mukunda-mälä-stotra King Kulaçekhara has said the same thing, nästhä dharme na vasu-nicaye naiva kämopabhoge yad bhävyaà tad bhavatu bhagavan pürva-karmänurüpam etat prärthyaà mama bahu-mataà janma-janmäntare ’pi tvat-pädämbho-ruha-yuga-gatä niçcalä bhaktir astu

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“O my Lord! I have no attachment for religiosity, or for accumulating wealth, or for enjoying sense gratification. Let these come as they inevitably must, in accordance with my past deeds. But I do pray for this most cherished boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet.”17

This is pure préti-dharma, dharma based on pure love. The servant does not want anything for himself. He only begs to give Kåñëa pleasure, janma-janmäntare ’pi tvat-pädämbho-ruha, “Let me serve Your lotus feet life after life. Let me develop loving devotion unto You and give You pleasure.” This is préti-dharma. This is ätma-dharma, not mano-dharma. Mano-dharma is apréti-dharma, käpaöya-dharma, the darma of crookedness and duplicity.

The Dharma of Duplicity Nowadays it is a sorry state of affairs because we see that in the name of vaiñëava-dharma, avaiñëava-dharma is going on. In the name of bhakti, there is abhakti because crooked, duplicitous people, kapaöés are posing as Vaiñëavas. They harbour separate desires in their hearts. If they continue chanting, doing kértana, arcana, playing khola and karatäla for millions and millions of lives, they still cannot get pure bhakti. The consequence will be that instead of becoming devotees, they will become karmés because they keep käpaöya, crookedness, and duplicity in their hearts while outwardly posing as Vaiñëavas. Kåñëa knows what is in the heart. So they cannot tread this path of préti-dharma. They cannot develop pure bhakti, love for Kåñëa. This is going on now. It is viña käpaöya, great duplicity. These people try to cheat the Lord and cheat bhagavad-bhakta, the dear devotees of the Lord. This is mano-dharma, apréti-dharma, käpatya-dharma; dharma based on duplicity. This is

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not bhakti-dharma or vaiñëava-dharma. This is bhoga, vikarma-märga, they want their own enjoyment. They do not want to give enjoyment to Krsna. Mahäprabhu’s process is pure préti-dharma.

There is no ulterior motive, no duplicity nor harbouring of other desires in the heart. One should, therefore, accept a Vaiñëava guru, a pure devotee of Kåñëa, a dear devotee of Gauräìga, gaura-priya-jana, who is not duplicitous at all, who is simple-hearted.

Simplicity is Vaiñëavism, saralatä hi vaiñëavatä. In the heart, there should only be bhavatäd bhaktir ahaituké, the desire to give Kåñëa pleasure, to render loving service unto His lotus feet, life after life.

This is Mahäprabhu’s process. It comes from Mahäprabhu and the gaura-préya-jana. This is paramparä. It is the most sublime process.

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2

Symptoms of a Sādhu

çré-çuka uväca sa ittham äcaran kämän straiëo ‘pahnavam ätmanaù buddhvä priyäyai nirviëëo gäthäm etäm agäyata

Ś

ukadeva Gosvämé said: “O Mahäräja Parékñit, Yayäti was very much attached to women. In due course of time, however, when disgusted with sexual enjoyment and its bad effects, he renounced this way of life and narrated the following story to his beloved wife.”1

çåëu bhärgavy amüà gäthäà mad-vidhäcaritäà bhuvi dhérä yasyänuçocanti vane gräma-niväsinaù “My dearly beloved wife, daughter of Çukräcärya, in this world there was someone exactly like me. Please listen as I narrate the history of his life. By hearing about the life of such a householder, those who have retired from householder life always lament.”2

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Persons who live in the village or town are called gräma-niväsé, and those who live in the forest are called vana-väsé or vänaprastha.

The vänaprasthas, who have retired from family life, generally lament about their past family life because it engaged them in trying to fulfill lusty desires. Prahläda Mahäräja said that one should retire from family life as soon as possible, and he described family life as the darkest well (hitvätma-pätaà gåham andha-küpam).

If one continuously or permanently concentrates on living with his family, he should be understood to be killing himself. In the Vedic civilization, therefore, it is recommended that one retire from family life at the end of his fiftieth year and go to vana, the forest. When he becomes expert or accustomed to forest life, or retired life as a vänaprastha, he should accept sannyäsa. Vanaà gato yad dharim äçrayeta [Çrémad-Bhägavatam 7.5.5]. Sannyäsa means accepting unalloyed engagement in the service of the Lord. Vedic civilisation therefore recommends four different stages of life: brahmacarya, gåhastha, vänaprastha and sannyäsa. One should be very much ashamed of remaining a householder and not promoting oneself to the two higher stages, namely vänaprastha and sannyäsa.3 In this purport Çréla Prabhupäda speaks about vänaprastha jévan. This is Vedic civilisation. When attaining his fiftieth year a man must give up household life. Prahläda Mahäräja said that one should retire from family life as soon as possible. He described family life as the darkest well, hitvätma-pätaà gåham andha-küpam.

Sannyäsa means accepting unalloyed engagement in the service of the Lord. Accepting sannyäsa means accepting tri-daëòa, käyamana-väk: käya-daëòa, control of the body; mano-daëòa, control of the mind; and väk-daëòa, control over speech.

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Symptoms of a Sādhu

It is stated in the Manu-saàhitä, vag-dando ‘tha mano-dandah kaya-dandas tathaiva ca yasyaite nihita buddhau tridaëòiti sa ucyate4 He, who has control over käya-väk-mäna – his body, mind and speech, is a tridaëòi-gosvämé. The sannyäsé who carries the tridaëòa is understood to be a completely surrendered soul. His body, mind and speech are engaged in the loving service of Kåñëa. He does not have any other engagement. That is the meaning of tridaëòi.

In his purport Çréla Prabhupäda said, that one who remains in household life up to death, never taking up the vänaprastha or sannyäsa äçrama should be ashamed.

A Vānaprastha Should Live by Begging The duty of a vänaprasthi is explained in çästra. In the Gétä and Bhägavata the äçrama-dharma has been described and some vidhi, rules and regulations are given. vänaprasthäçrama-padeñv abhékñëaà bhaikñyam äcaret saàsidhyaty äçv asammohaù çuddha-sattvaù çiländhasä “A vänaprastha should live by begging. He may accept food prepared from grains left behind in the fields and markets. By such a practice he will become purified, free from delusion and spiritually perfect.”5

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Because, bhikñä labdha anna, whatever he begs is nirguëa, such food purifies the heart. There are four types of vänaprasthi, namely vaikhänasas, välakhilyas, audumbaras and phenapas. The vaikhänasa-vänaprastha sustains himself by collecting grains that grow on uncultivated land, akåñöa pacya våtti. The välakhilya-vänaprasthé collects and eats some grains but rejects his older stock of grains when fresh food has become available. The audumbara-vänaprasthi after rising in the early morning travels in the direction he looks at first, and collects whatever food is available from that direction. The phenapa-vänaprasthi collects fruit that has fallen from the tree. He never picks fruit directly from the tree. The main business of the vänaprastha is begging – remaining completely dependent on Kåñëa.

The Two Types of Sannyāsa There are two types of sannyäsa: dhéra-sannyäsa and narottama-vidyät-sannyäsa. yaù svakät parato veha jäta-nirveda ätmavän hådi kåtvä harià gehät pravrajet sa narottamaù “He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within his heart.”6

This is the description of a narottama-sannyäsé. Vidura then describes to Dhåtaräñöra the qualities of a dhéra-sannyäsé:

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Symptoms of a Sādhu

gata-svärtham imaà dehaà virakto mukta-bandhanaù avijïäta-gatir jahyät sa vai dhéra udähåtaù “A sannyäsé is known as dhéra, or undisturbed, sober and a self-realised soul when he goes to an unknown remote place and, freed from all obligations and false ego, he quits his material body when it has become useless.”7

Karma-Sannyāsa Is Prohibited in Kali-Yuga In Kali-yuga five things are prohibited: açvamedhaà gavälambhaà sannyäsaà pala-paitåkam devareëa sutotpattià kalau païca vivarjayet “In this age of Kali, the following five kinds of karma-käëòa practices are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting sannyäsa, offering oblations of flesh to the forefathers and a man begetting children from his brother’s wife.”8

It should be understood that the sannyäsa mentioned in this verse means karma-sannyäsa. The Mäyävädés accept karma-sannyäsa, the sannyäsa known in karma-käëòa. That sannyäsa is forbidden. Whereas Vaiñëava sannyäsa, tridaëòa-sannyäsa is not forbidden. Mahäprabhu has praised the tridaëòi-sannyäsé.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

The Real Purpose of Accepting Sannyāsa In the Caitanya-caritämåta it is said: prabhu kahe—sädhu ei bhikñura vacana mukunda sevana-vrata kaila nirdhäraëa “Çré Caitanya Mahäprabhu approved the purport of this verse* on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good.”9

parätma-niñöhä-mätra veña-dhäraëa mukunda-seväya haya saàsära-täraëa “The real purpose of accepting sannyäsa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence.”10

sei veña kaila, ebe våndävana giyä kåñëa-niñevaëa kari nibhåte vasiyä *Çré Caitanya Mahäprabhu gave His approval of the verse below: etäà sa ästhäya parätma-niñöhäm adhyäsitäà pürvatamair mahadbhiù ahaà tariñyämi duranta-päraà tamo mukundäìghri-niñevayaiva “I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kåñëa. This was approved by the previous äcäryas, who were fixed in firm devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.” (Caitanya-caritämåta, Madhya-lélä 3.6) [See Appendix I for the purport to this verse by Çréla A.C. Bhaktivedanta Swami Prabhupäda]

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Symptoms of a Sādhu

“After accepting the sannyäsa order, Çré Caitanya Mahäprabhu decided to go to Våndävana and engage Himself wholly and solely in the service of Mukunda in a solitary place.”11

Tridaëòi-sannyäsé is the highest äçrama. In the purport Çréla Prabhupäda says, “One should be very much ashamed of remaining a householder and not promoting oneself to the two higher stages, namely vänaprastha and sannyäsa.”

The çästric injunction declares: devatä-pratimäà dåñövä yatià caiva tridaëòinam namaskäraà na kuryäd yaù präyaçcittéyate naraù “One who does not offer respect to the Supreme Personality of Godhead, to His Deity in the temple or to a tridaëòé-sannyäsé must undergo präyaçcitta* [atonement].”12

You go to the temple to see the Deities and offer pranams, but if you do not offer namaskära, respect, to a tridaëòi-sannyäsé, then you commit aparädha. To counteract this aparädha you must fast for one day. That is the atonement you have to do. This is varnäçrama-dharma. However, at the end of the Gétä, in conclusion Kåñëa advises: sarva-dharmän parityajya mäm ekaà çaraëaà vraja ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù *If one does not offer obeisances to such a sannyäsé, the prescribed präyaçcitta is to fast for one day.

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“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”13

There are many rules and regulations for the brahmacäré-äçrama, for the gåhastha-äçrama, for the vänaprastha-äçrama and for the sannyäsa-äçrama.

In the Eleventh Canto of the Çrémad-Bhägavatam, Kåñëa is speaking with Uddhava about the vänaprasthé. naitad vastutayä paçyed dåçyamänaà vinaçyati asakta-citto viramed ihämutra-cikérñität “One should never see as ultimate reality those material things, which obviously will perish. With consciousness free from material attachment, one should retire from all activities meant for material progress in this life and the next.”14

One, who has retired from household life, left home and become a vänaprastha, should not look at palatable sweet preparations (such as rasagullä, gulab jamun) because he will form an attachment to them and his austerity will be finished. He should develop complete detachment from the material world and its objects of sense enjoyment and develop a very strong attachment to the lotus feet of Kåñëa. That is his duty.

The Chief Symptom of a Sādhu In the Eleventh Canto Kåñëa describes the symptoms of the topmost sädhu:

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Symptoms of a Sādhu

äjïäyaivaà guëän doñän mayädiñöän api svakän dharmän santyajya yaù sarvän mäà bhajeta sa tu sattamaù15 “The topmost sädhu is he who knows dharma-çästra, the instructions I have given regarding religious rules and regulations, yet he gives up all rules and regulations, äçrama-dharma, and all dharma. He is completely surrendered unto Me and engages in My loving service. He is the topmost sädhu and he is not under any category of dharma, varna or äçrama.”

As Mahäprabhu has said: nähaà vipro na ca nara-patir näpi vaiçyo na çüdro nähaà varëé na ca gåha-patir no vana-stho yatir vä kintu prodyan nikhila-paramänanda-pürëämåtäbdher gopé-bhartuù pada-kamalayor däsa-däsänudäsaù16 “I am not a vipra or brähmaëa, I am not a kñatriya, I am not a vaiçya or a çüdra. Nor am I a brahmacäré, a householder, a vänaprastha or a sannyäsé. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Çré Kåñëa, the maintainer of the gopés. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He always exists with brilliance.”

Kåñëa has said this in the Eleventh Canto of Çrémad-Bhägavatam, and Mahäprabhu says the same thing in Caitanya-caritämåta. The svarüpa-lakñaëa, the chief symptom of a sädhu is that he is completely surrendered unto Kåñëa. Other symptoms are marginal.

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The Marginal Symptoms of a Sādhu The following verse describes the twenty-six marginal symptoms of a sädhu. kåpälu, akåta-droha, satya-sära sama nidoña, vadänya, mådu, çuci, akiïcana sarvopakäraka, çänta, kåñëaika-çaraëa akäma, anéha, sthira, vijita-ñaò-guëa mita-bhuk, apramatta, mänada, amäné gambhéra, karuëa, maitra, kavi, dakña, mauné17 The sädhu is very merciful. He has no enemies; he is truthful; he has equal vision; he is free from all material contamination; he is a great charitable person; he is akiïcana, very humble; he does good to one and all; he is peaceful; he has no desire for material enjoyment; he has no desire for liberation; he is fixed in Kåñëa consciousness; he has conquered his mind and senses; he eats little; he is not greedy; he gives respect to one and all; he never demands respect; he is very grave; he is merciful; he is an expert person; he is silent, and only speaks kåñëa-kathä. These are sädhu-lakñaëa, some of the symptoms of a sädhu.

The Symptoms of Śuddha-Bhakti The Nineteenth Chapter of the Caitanya-caritämåta, Madhya-lélä, describes the symptoms of çuddha-bhakti, pure devotion:

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‘çuddha-bhakti’ haite haya ‘premä’ utpanna ataeva çuddha-bhaktira kahiye ‘lakñaëa’ “When one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service.”18

anya-väïchä, anya-püjä chäòi’ ‘jïäna’, ‘karma’ änukülye sarvendriye kåñëänuçélana “A pure devotee must not cherish any desire other than to serve Kåñëa. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kåñëa consciousness, and he should not engage himself in anything other than Kåñëa conscious activities. One must engage all one’s purified senses in the service of the Lord. This is the favourable execution of Kåñëa conscious activities.”19

Unless one develops pure devotion he cannot get kåñëa-prema. Çréla Rüpa Gosvämé has said the same thing in his Bhakti-rasämåta-sindhu: anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänu- çélanam bhaktir uttamä “One should render transcendental loving service to the Supreme Lord Kåñëa favourably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”20

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A niñkiïcana-bhakta is free from material desires, bhukti – material enjoyment and free from the desire for liberation. He only serves Kåñëa favourably: service that will please Kåñëa.

Just Surrender Unto Me eta saba chäòi’ ära varëäçrama-dharma akiïcana haïä laya kåñëaika-çaraëa “Without hesitation, one should take the exclusive shelter of Lord Kåñëa with full confidence, giving up bad association and even neglecting regulative principles of the four varnas and four äçramas. That is to say, one should abandon all material attachment.”21

sarva-dharmän parityajya mäm ekaà çaraëaà vraja ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”22

The Goal of this Rarely Achieved Human Life In the beginning of the Bhagavad-gétä Kåñëa speaks about varnäçrama-dharma, jïänä, karma and yoga. But in conclusion, He says to give up all varieties of dharma, including varnäçrama-dharma. “Only surrender unto Me.” That is the attitude of the niñkiïcana-bhakta. He has abandoned all varieties of dharma, including varnäçrama-dharma. He is akiïcana; he is completely surrendered unto Kåñëa. He is a çuddha-bhakta and he develops kåñëa-prema.

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Kåñëa-prema is prayojana-tattva, the ultimate requirement. It is the goal of this rarely achieved human life. Unless we reach that goal, our human life is useless. This is achieved by the process called rägänuga-bhakti.

Jñānā and Vairāgya Accompany a Kṛṣṇa-Bhakta kåñëa-bhaktira bädhaka—yata çubhäçubha karma seha eka jévera ajïäna-tamo-dharma “All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Çré Kåñëa are actions of the darkness of ignorance.”23 Auspicious and inauspicious karma are impediments for pure kåñëa-bhakti. jïäna-vairägyädi—bhaktira kabhu nahe ‘aìga’ ahiàsä-yama-niyamädi bule kåñëa-bhakta-saìga “The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as non-violence and mind and sense control automatically accompany a devotee of Lord Kåñëa.”24 Jïänä and vairägya are not aìgas of bhakti. janayaty äçu vairägyaà jïänaà ca yad ahaitukam “By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately acquires causeless knowledge and detachment from the world.”25 33

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It is not that one should endeavour for jïänä and vairägya. By cultivating pure kåñëa-bhakti, you will develop this automatically.

Indeed, good qualities such as ahiàsä, non-violence, and yama-niyama, control of the mind and senses, automatically accompany a kåñëa-bhakta – they run after him. käma tyaji’ kåñëa bhaje çästra-äjïä mäni’ deva-åñi-piträdikera kabhu nahe åëé “If a person gives up all material desires and completely engages in the transcendental loving service of Kåñëa, as enjoined in revealed scriptures, he is never indebted to demigods, sages or forefathers.”26

vidhi-dharma chäòi’ bhaje kåñëera caraëa niñiddha päpäcäre tära kabhu nahe mana “Although the pure devotee does not follow all the regulative principles of varnäçrama, he worships the lotus feet of Kåñëa. Therefore he naturally has no tendency to commit sin.”27

ajïäne vä haya yadi ‘päpa’ upasthita kåñëa täìre çuddha kare, nä karäya präyaçcitta “If, however, a devotee accidentally becomes involved in a sinful activity, Kåñëa purifies him. He does not have to undergo the regulative form of atonement.”28

He is free from all desire for material enjoyment and free from the desire for liberation. Vidhi-dharma chäòi’ bhaje kåñëera caraëa, giving up all regulative principles of the varëa and äçrama he worships the lotus feet of Lord Kåñëa. Sarva-dharmän parityajya

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mäm ekaà çaraëaà vraja – abandoning all varieties of dharma he is completely surrendered, he engages in kåñëa-bhajana.

He is therefore not indebted to the demigods, åñis or ancestors.

He is free from all debt. His mind is fixed in Kåñëa. For such a person who has developed love for Kåñëa, where is the scope that sinful thoughts will enter his mind? How can you keep Kåñëa in your mind unless you have developed love for Him? Impossible!

Kåñëa is the only object of love. Keep Kåñëa on the platform of love. Do not keep your body and bodily relations on the platform of love. You will suffer here. For one, who always keeps Kåñëa in his mind, who has developed love for Kåñëa, there is no scope that some sinful thought will enter into his mind. Ajïäne vä haya yadi ‘päpa’ upasthita, kåñëa täìre çuddha kare, nä karäya präyaçcitta, if unconsciously some sinful thought comes, Kåñëa purifies him.

It is only external; Kåñëa knows the heart. There is no need of atonement for him.

Bilvamaṅgala Ṭhākura One example is Bilvamaìgala Öhäkura. In his past Bilvamaìgala Öhäkura, like Yayäti, had been a woman hunter, straiëaù. He became attached to a prostitute named Cintämaëi. According to çästra, on pitå-çräddha-divas, the day of offering oblations to one’s deceased father, one should engage in hari-bhajana – thinking of Kåñëa or Viñëu. But instead, he was thinking of Cintämaëi, and desired to go to her house. That day there was a heavy rainstorm, and water inundated the land. He became mad, madändha, blind with lust, kämändha. He did not know how to go through the rising water. Seeing a dead body floating by but thinking it was a tree trunk, he took hold of it and was able to arrive at the doorstep of Cintämaëi’s thatched house, but it was bolted from inside. As he was trying to enter through a gap in the thatch he saw a snake 35

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

hanging down, but he thought it was a rope. The blind fellow was so mad after sex, so attached to this woman that he used the snake as a rope to climb up the wall and entered into her house. She became amazed, “Oh, today is such a bad day, a torrential stormy day. Moreover, this is the day of your pitå çräddha, offering oblations to your father. You should engage yourself in hari-bhajana on this day – but what are you doing? What is there in my body?

Inside are all nasty things; bones, flesh, blood, stool, urine, bile, air and mucus. It is such a nasty bag. Why are you so attached to it? Kåñëa is all-beautiful. If you would become attracted to Him, how great would it be?” This gave him a big shock and he completely turned his face towards Kåñëa. He became a sädhu, did bhajan, took sannyäsa and decided to go to Våndävana. He was thinking how his good fortune arose when he received such a kick from a prostitute. It is very good if you get a kick from a prostitute. This is nitäi-cäìdera karuëä karibe, the mercy of Nitäicänd.

Beg for the mercy of Nitäicänd. Nitäicänd gave him a great kick – his attachment was finished with one kick. There was no more connection; it was finished, completely cut off. He received the mercy of Nitäicänd through that prostitute and that completely turned his face.

On his way to Våndävana he saw a young lady who was taking bath, and out of a bad past habit he stood there gazing at her. She thought, “Oh, he is wearing the dress of a sädhu, why is he looking at me? Quickly she finished her bath, put on her säri and returned to her house. He followed her and stood at the doorstep.

She was married so she reported it to her husband, “I was taking my bath and a passing sädhu stood there gazing at me and he is now standing on our doorstep.”

The husband said, “You say he is a sädhu? We know that sädhu means ‘one who is completely surrendered to Kåñëa; cent percent engaged in Kåñëa’s service’. He has no other business. It is our

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good fortune that a sädhu has come to our door. I have read in the çästra and heard from mahäjanas that it is our duty to serve the sädhus and please them. If we please him then we will get the mercy of Kåñëa. Go and pay your obeisances and ask what he needs from you.” A chaste and devoted wife carries out the order of her husband.

So she went to the door, paid obeisances to the sädhu and asked, “O sädhu mahätmä, how can I serve you? I am ready to please you.”

As soon as she said this he came to his senses. Thinking, these nasty eyes have put me in trouble. I should not have such eyes, he said, “Just give me your hairpin.”

She wondered why this sädhu was asking for a hairpin. Maybe he wanted to remove a thorn from his foot. But the thorn had pricked his heart! When she gave him the hairpin he plucked out his eyes. This means that this so-called attraction was external only; there was no contamination in his heart. Could you pluck out your eyes? No. How will I see TV, pictures and magazines if I pluck out my eyes? With these nice eyes you can see all these things. See Kåñëa! Why are you looking at these nasty things?

There was no such impurity in Bilvamangala’s heart, and this is the proof. ajïäne vä haya yadi ‘päpa’ upasthita kåñëa täìre çuddha kare, nä karäya präyaçcitta “If, however, a devotee accidentally becomes involved in a sinful activity, Kåñëa purifies him. He does not have to undergo the regulative form of atonement.”29

Kåñëa, who knows the heart, immediately appeared, “O sädhu, are you going to Våndävana? How can you go now that you are blind? Catch hold of this stick and I will lead you to Våndävana.” So Kåñëa led him to Våndävana because he was a pure sädhu.

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What vidhi, injunction is there on that stage? Sarva-dharmän parityajya, abandoning all varieties of dharma he is completely surrendered. There is no more vidhi, no rules and regulations for one on that platform. For one who has Kåñëa in his mind, there is no scope at all that some sinful thought will enter his mind. And even if unconsciously some thought comes, Kåñëa purifies him.

There is no need of atonement for him. The example of that is Bilvamaìgala Öhäkura.

When they reached Våndävana, Kåñëa said, “O sädhu, you are in Våndävana.” Then Kåñëa snatched away the stick from his hand. Bilvamaìgala Öhäkura said, “You may snatch the stick away from my hand but can You slip away from my heart? If You can do so, then You are the real puruña.” The sädhu has bound up Kåñëa in his heart with the rope of love, and that bondage of love is very tight, Kåñëa cannot break it. Though He is almighty, He is unable to break this bondage of love. That sädhu who has developed kåñëa-prema and has bound up Kåñëa in his heart, is the topmost sädhu. For him there are no rules or regulations.

Giving up all vidhi, äçrama-dharma, and completely surrender is Kåñëa’s concluding instruction in Bhagavad-gétä. Unless you develop pure love for Kåñëa you cannot surrender at all. It is a question of love, pure love. For the pure sädhu there are no rules and regulations. This is the nature of the path of rägänuga-bhakti.

One who develops greed for this räga-bhakti will then follow one of the vrajaväsés. The time will come for you that it will develop automatically. Then you will not artificially practice it. Nothing will be artificial; it will all be natural.

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Questions & Answers Devotee: The system of vaidhé-bhakti that Çréla Prabhupäda gave us is very hard to understand sometimes because we are definitely not on the platform of rägänuga-bhakti, to say the least, but then he also made things very, very simple. Çré Çrémad Gour Govinda Swami: You have no bhakti-adhikära at all. You have karma-adhikära. Therefore Çréla Prabhupäda recommended varëäçrama-dharma.

Devotee: Çréla Prabhupäda wasn’t emphasising rules and regulations so much so how do we understand that? Çré Çrémad Gour Govinda Swami: Yes, that is for you. You have not come to that level of bhakti-adhikära. You are a conditioned soul, a gross materialist. It is necessary to follow the rules and regulations strictly.

Devotee: When Prabhupäda trained the devotees in deity worship it was always very, very simple, very few rules and regulations. Çré Çrémad Gour Govinda Swami: Those who are neophytes are engaged in deity worship. Do this: follow this rule, this regulation, this principle and that one. By following and doing so, gradually your heart will be purified, your consciousness and the mind will be purified, and then you will be free from all desires. The desire for enjoyment and the desire for liberation will both go away. Then you will develop ruci, taste for kåñëa-kathä. That is the symptom that you are achieving adhikära in bhakti, bhakti-adhikära.

You are not there yet. You have not come to the bhakti-adhikära stage. Prabhupäda said so, you have no bhakti-adhikära, therefore for those who have karma-adhikära, there is the system of varëäçrama-dharma. Yes.

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Devotee: Sometimes the neophyte is asked to take risks for Lord Caitanya, for preaching, but then he falls down. Is there no protection for the neophyte who still feels vulnerable? Çré Çrémad Gour Govinda Swami: The neophyte is not allowed to go out and preach. Or he should go with some elevated devotee. He should not go alone. But generally it is not allowed. He should remain engaged in some service inside the temple, hearing, practicing, and strictly following the rules and regulations, serving guru and Gauräìga in this way. When he comes to the madhyama stage, he may be allowed. In the neophyte stage it is generally not allowed. If he is allowed, then he can go in a group.

He should not go alone. He will fall down, definitely.

Devotee: Should the temple authorities be at the madhyama stage? Çré Çrémad Gour Govinda Swami: Should be, but how many are at that stage? They are all neophytes (laughs). Yes, should be, ought to be.

Devotee: Still, often the neophyte devotees are told to go out and preach. Çré Çrémad Gour Govinda Swami: What to do when no one else is there?

Devotee: If he goes out and it causes him to fall down, and he is gone. Is there any benefit of his preaching? Çré Çrémad Gour Govinda Swami: What benefit will it be if he falls down? What will the people learn from him? This person was speaking so many things, but what is his condition now? Why would anyone listen to him? People won’t put faith in his words now. “They are all rascals. Why should we listen to them?”

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Devotee: Then they lose faith in everyone. Çré Çrémad Gour Govinda Swami: Yes, such a horrible consequence will result, and who is responsible for it? You are responsible for it.

Devotee: What is the atonement for one who is thinking ill of a Vaiñëava? Çré Çrémad Gour Govinda Swami: He will go to hell and suffer there, definitely. He will be punished by Yamaräja for many lives.

Devotee: Is there any atonement? Çré Çrémad Gour Govinda Swami: If he understands that he has committed aparädha he should go and approach that Vaiñëava and beg apology. Then he may excuse him. There is no other atonement. It is an inexcusable offence.

Devotee: Why does someone develop that mentality? Çré Çrémad Gour Govinda Swami: Because he is an evil-minded nasty person. His mentality is bad. Why are you asking? Why? Is there any reason?

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3

A Sādhu Cannot be Understood by the Material Senses na te çayänasya nirudyamasya brahman nu härtho yata eva bhogaù abhogino ‘yaà tava vipra dehaù pévä yatas tad vada naù kñamaà cet “O brähmaëa, fully in knowledge of transcendence, you have nothing to do, and therefore you are lying down. It is also understood that you have no money for sense enjoyment. How then has your body become so fat? Under the circumstances, if you do not consider my question impudent, kindly explain how this has happened.”1

G

enerally those engaged in spiritual advancement take food only once, either in the afternoon or in the evening. If one takes food only once, naturally he does not become fat. The learned sage, however, was quite fat, and therefore Prahläda Mahäräja was very much surprised. Because of being experienced in self-realisation, a transcendentalist certainly becomes bright-faced and one who is advanced in self-realisation must be considered to possess the body of a brähmaëa. Because the bright-faced saintly person was lying down and not working and yet was quite fat, Prahläda Mahäräja was puzzled and wanted to question him about this.2 43

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While Prahläda Mahäräja was travelling outside of his capital he met a saintly person lying down on the ground, not moving, and not even endeavouring to get food. Still, that saintly person’s body was fat. His face was effulgent – proof that he was an elevated person on the spiritual path. Generally, those who are engaged in spiritual sädhana do not eat much, and usually only once a day.

How does someone who eats very little food become fat? Prahläda Mahäräja considered this.

The material and spiritual natures are opposite. The souls in the material world are conditioned by material nature. They have developed dehätma-buddhi, a bodily conception of life. Lacking spiritual knowledge, they have no knowledge about the soul, or the real self. Because this is the material world, nothing is judged from a spiritual conception of life – every activity is usually only judged from a bodily conception. So, it is quite natural to ask this question, how is it that this sädhu has become fat? That saintly person will answer the query in the following verses.

How to Be Free from Doubt The important point here is that one in doubt must enquire.

One must know and understand everything clearly to be free from doubt. Otherwise it is very difficult to make any advancement on the spiritual path.

In the Çrémad Bhagavad-gétä doubts are compared to demons.

Arjuna had many doubts, so he enquired. He asked the Supreme Personality of Godhead Kåñëa many questions, and Kåñëa responded with explanations. Arjuna addressed Kåñëa as ‘Madhusüdana’.

Madhusüdana means ‘the killer of the demon Madhu’. He asked Kåñëa to please kill those demon-like doubts. Kåñëa gave befitting 44

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answers from the spiritual point of view, and Arjuna, having all his doubts and delusions cleared, felt deeply satisfied.

In the last part of the Eighteenth Chapter of the Bhagavad-gétä, Kåñëa asks Arjuna, “Have all your questions been answered? Are all your doubts dispelled? Were you listening with rapt attention when I explained it to you?” Kåñëa has granted minute independence to the living entity. He will never interfere with that independence. Therefore, lastly He said, “Yathecchasi tathä kuru, now you may act and do whatever you like”* , because service to Kåñëa, the Supreme Personality of Godhead, should be based on love, pure love. There is no compulsion to serve Him, no force at all.

This is known as prema-mayi-sevä, loving service. Unless the service is done spontaneously, out of love, it cannot be called loving service. For this reason, independence has been given to the jéva.

Arjuna was a dear devotee of Kåñëa and therefore very intelligent.

Many times Kåñëa has said, “Bhakto ‘si me; priyo ‘si me; sakhä ‘si me – you are My dear devotee. You are My dear friend.” A dear devotee of Kåñëa is not an ignorant fool. Generally, devotees are intelligent; their intelligence is pure intelligence and this pure intelligence comes from Kåñëa.

In the Tenth Chapter of Bhagavad-gétä Kåñëa has said, teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà yena mäm upayänti te “To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.”3 *Bhagavad-gétä 18.63

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Pure intelligence comes from Kåñëa and material intelligence is aviçuddha-buddhayaù, impure intelligence. Arjuna, being a pure devotee of the Lord, said: nañöo mohaù småtir labdhä tvat-prasädän mayäcyuta sthito ‘smi gata-sandehaù kariñye vacanaà tava4 “O Acyuta, O infallible one, O Lord, by Your mercy, tvatprasädät, all my doubts are destroyed, all my delusions are gone, nañöo mohaù. Now that I can remember my relationship with You, kariñye vacanaà tava, I will do what You say.”

Now Arjuna is prepared to fight. He could understand that it is Kåñëa’s desire that he fights and kills the opponents. One who has pure intelligence can understand Kåñëa’s desire.

Pure Intelligence & Impure Intelligence indriyäëi paräëy ähur indriyebhyaù paraà manaù manasas tu parä buddhir yo buddheù paratas tu saù “The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and the soul is even higher than the intelligence.”5

In the Bhagavad-gétä it is stated that the mind is the chief sense, and is superior to the other senses. However, superior to the mind is buddhi, intelligence. There are two types of intelligence: impure 46

A Sādhu Cannot be Understood by the Material Senses

and pure. In the material sphere, we find many people who are experts in their field, who work with keen intelligence, and generally, people think of themselves as being very intelligent. From the spiritual point of view they are not intelligent at all because their intelligence is material intelligence, and therefore it is impure.

The dear devotees of the Lord are really intelligent. They are never attached to fruitive activities or material enjoyment because they are constantly engaged in the loving service of the Lord. That is real intelligence. Yei jana bhaje kåñëa, se baòä catura, one who does kåñëa-bhajana is intelligent, although by material consideration he may be regarded as unintelligent. A materialist, seeing such a person, thinks he is unintelligent because he is not busy in any material activity. Giving up all material relationships and attachments the devotee leaves home, goes to a secluded place, sits down and does kåñëa-bhajana. By material consideration people regard him to be a worthless fellow: He cannot do anything. He cannot manage his family; he has left everything and just sits down and does kåñëa-bhajana. Generally, materially intoxicated people think in that way. However, in reality he is the most intelligent person because he is doing kåñëa-bhajana and the relationship with Kåñëa, kåñëa ye mukhya sambandha, is the eternal and principal relationship.

Material Relationships Create Trouble There are five types of relationships in the material world: pitä-putra-sambandha, the relationship between father and son; pati-patné-sambandha, the relationship between husband and wife; prabhu-bhåtya-sambandha, the relationship between master and servant; bandhu-bändhava-sambandha, relationships with friends and relatives; and itara-sambandha, other relationships. If these relationships are not based on the relationship with Kåñëa, they can 47

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create great trouble and it is not possible to find real happiness in them. Therefore a devotee, being really intelligent, establishes relationships that are based on his relationship with Kåñëa. All Vaiñëava äcäryas, like Bhaktivinoda Öhäkura, have said: sei ta’ sambandhe, sambandha ämära – the only relationship we want to establish is our eternal relationship with Kåñëa.* This is real intelligence. A devotee who does so is always happy, always cheerful and bright-faced. He does everything for the pleasure of Kåñëa.

Thereby, his material body is transformed into a spiritual body.

Physical Necessities The physical body has four needs: ähära-nidrä-bhaya-maithuna – eating, sleeping, defending and mating. A material body requires food, sleep and sexual enjoyment. Medical professionals say that sexual enjoyment is a biological necessity. In many instances people become mad if they cannot get sexual enjoyment. I have seen many people like this. If you analyse the cause of their madness, it is the lack of sexual satisfaction, because it is a need of the material body. Those necessities are not present in the spiritual body. For one who makes advancement on the spiritual path, who develops a spiritual body, it is quite natural that he will no longer hanker for food to fill his belly; he has no need of food at all. The food requirement is different for the spiritual body: It is kåñëakathä, food of the soul, yayätmä suprasédati, and it is completely satisfying to the self. sa vai puàsäà paro dharmo yato bhaktir adhokñaje ahaituky apratihatä yayätmä suprasédati *Çaraëägati 2.5.2

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“The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self.”6

The Pleasure of the Soul Where is the pleasure of the soul, and what is the pleasure of the soul? Yayätmä suprasédati, yato bhaktir adhokñaje – one who is engaged in the loving service of the Lord will be happy. He will get pleasure. That is the pleasure of the soul, whereas the pleasure of the material body is found in satisfying the four needs: ähära, nidrä, bhaya and maithuna – eating, sleeping, defending and mating. If someone can get nice palatable food then he will be happy.

He gets pleasure. If someone gets a nice place to sleep, an air-conditioned room, with nice soft cushions, then he becomes happy.

If someone has very nice sexual enjoyment, then he thinks he is very happy. If someone has weapons to protect himself, ätmarakñä, then he is happy. These things are not at all necessary in the spiritual field. They do not give pleasure to the spiritual body.

The pleasure of the spiritual body is to be engaged in the loving service of the Lord. So, outwardly, the dear devotees of the Lord seem to be doing nothing, as is the case here with the sädhu in this verse. He is not doing anything, not even moving, just lying on the ground as a python, äjagara-våtti. He never endeavours for his food. Whatever comes to him he eats; if nothing comes to him he does not eat. Still, he is bright-faced, happy and cheerful, and his body had become fat. How is it possible? Therefore, Prahläda Mahäräja is puzzled and wants to question him about this.

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Developing Spiritual Vision Çästra states vaiñëavera kriyä, mudrä vijïeha nä bujhaya* – a real Vaiñëava sädhu cannot be understood by his outward dealings or activities. In as much as your material calculations based on your material intelligence will allow, they will never help you to understand a real Vaiñëava. Spiritual consideration, spiritual vision is needed. One who has developed that spiritual vision, divyacakñu, has pure intelligence and can understand a real sädhu.

The conditioned souls are very apt in seeing only from the external viewpoint: Oh, this sädhu looks so fat. He must be eating a lot. He must be a bhogé, a sense enjoyer. This sädhu is not doing anything, just lying about. He is a lazy fellow. A sädhu is not a lazy fellow. We have these material considerations because we are conditioned souls. We have material senses, and a material mind.

But all these considerations are material and will never help us to understand a real sädhu.

Identifying a Sādhu How can you understand a real sädhu? How can you see a sädhu? Can you see a sädhu with material vision? No! If someone has long matted hair, remains naked, smears ash on his body, people will say that he is a great sädhu. This is incorrect. You cannot understand a sädhu or recognize a sädhu by his external appearance.

Therefore it is said, see a sädhu through the ears. How is that possible? Can ears see? We see with our eyes, how is it possible to see a sädhu through the ears? When a sädhu speaks, he always speaks kåñëa-kathä, about Kåñëa and the Çrémad-Bhägavatam. He never speaks anything else. That is the real identification of a sädhu. *Caitanya-caritämåta, Madhya-lélä 23.39

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Many doubts arose in the mind of Prahläda Mahäräja. Therefore he was enquiring. An intelligent person should enquire so that his doubts will be dispelled, and he will understand clearly.

Do not cherish any doubts in your mind. If you do not clarify your doubts, saàçayätmä vinaçyati, you will perish.* You will never make any advancement on the spiritual path. açraddadhänäù puruñä dharmasyäsya parantapa apräpya mäà nivartante måtyu-saàsära-vartmani “Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.”7

To Enquire Is Most Important Those who are doubtful persons, saàçayätmä, who are not developing faith in sädhu, çästra, guru, cannot make any spiritual advancement. Life after life they will come back here in this material world, nivartante måtyu-saàsära-vartmani and they will not make any advancement. They cannot tread the spiritual path. One has to enquire to dispel doubt. There should not even be a tinge of doubt. When you are completely free from doubt, you will find the atmosphere favourable to make advancement on the spiritual path. Therefore we should learn from this topic, that enquiry is most important. Çrémad-Bhägavatam (1.2.10) states, jévasya tattva jijïäsä närtho yaç ceha karmabhiù – when you have been given a human body, your only business is tattva-jijïäsä, to enquire, because you will have many doubts about spiritual matters. Dispel all your *Bhagavad-gétä 4.40

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doubts by proper enquiry from a bona fide person. This is the instruction of the Bhägavatam. Prahläda Mahäräja was enquiring.

The saintly man will answer, and all his doubts will be clarified.

A Sādhu Has No ill Motive When people with material vision would come to him, my Guru Mahäräja used to receive them politely and give them very palatable sweet prasädam and a garland. Because they would be happy with the nice garland and the nice food, and would appreciate the respectful way the sädhu had treated them, they would feel like offering some service. And by serving a sädhu they will get a good result. A sädhu has no ill motive. It is said that even his curse is a blessing, sädhu robi päpé. When Närada Muni cursed the two sons of Kuvera, Nalakuvara and Maëigréva, to be born as yamala-arjuna trees in the courtyard of Nanda Mahäräja, Närada Muni’s curse proved to be a blessing; without it, they could not have met Kåñëa.

Questions and Answers Devotee: It is said that a sädhu cannot be understood by material senses, but only by his mercy. Then how can we understand a sädhu by enquiry? How can we clarify our doubts with our material senses? Çré Çrémad Gour Govinda Swami: You see here that Prahläda Mahäräja is asking a question; thereby he teaches us. If you develop some doubts then you should ask, don’t keep them inside.

Express them before a bona fide person who knows the truth and have them clarified. In Bhagavad-gétä (4.40) Kåñëa has said, saàçayätmä vinaçyati. Saàçayätmä: one who is always doubtful,

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will perish. He will never make any advancement on the spiritual path. So doubts should be clarified. Unless you ask, how will they be clarified? You should enquire with great humility. It is Vaiñëava etiquette. “Please excuse me. I may be wrong because I am a conditioned soul. I am an ignorant fool. I have this doubt. Please clarify it for me.”

In this verse, Prahläda Mahäräja is enquiring with great humility.

That is real intelligence. There should not be any tinge of doubt in the mind or heart. Otherwise you cannot make any advancement; you cannot tread this spiritual path at all unless you are free from doubt. All your material considerations, and material intelligence will never help you. You should understand this very clearly. The spiritual realm is quite different.

Devotee: If one wants to go back to Kåñëa one has to approach a bona fide spiritual master. Some say that a bona fide spiritual master is one who is following Çréla Prabhupäda’s instruction; others say that he has to be an uttama-adhikäré. What do you think about this? Çré Çrémad Gour Govinda Swami: Yes, that is correct. He must be uttama-adhikäré, completely following the instructions of his guru. Çréla Prabhupäda is a very dear disciple of his guru. Unless a guru is an uttama-adhikäré, he cannot lead you to the lotus feet of Kåñëa, the ultimate destination. A kaniñöha-adhikäré and a madhyama-adhikäré have not reached that destination yet; they have only travelled the distance partially. So how can they lead one all the way up to there? They can lead their disciples to the extent they have gone themselves. They cannot lead them to the supreme destination, the lotus feet of Kåñëa, because they have not been there yet. Therefore guru must be uttama-adhikäré.

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Devotee: (translating for another devotee) He is asking if you are an uttama-adhikäré? Çré Çrémad Gour Govinda Swami: I am not even a kaniñöhaadhikäré. I am less than that. I am more insignificant than a worm in the stool. Don’t consider or think that I am an uttama-adhikäré; you will be mistaken. (Laughing) Do you understand? I am very, very low; the lowest of the low. You see, such questions are never asked. Who is kanishta-adhikäré? Who is a madhyama-adhikäré?

Who is uttama? The symptoms are there. You should enquire about the symptoms, and you should know about them. Through the symptoms you can understand. That is one consideration, but the most important consideration is that if you are really eager, and really crying in your heart to get an uttama-adhikäré, a bona fide person, then Kåñëa will help you. Other than Kåñëa no one can help you. Kåñëa will give you the intelligence, dadämi buddhi-yogaà. Through that intelligence you can understand, “Oh yes, this person is an uttama-adhikäré.” No material calculation or material consideration will help you, I tell you. You will be cheated, definitely. You wanted to be cheated so you were cheated.

Otherwise why would you be cheated? You should know it very clearly. In the Çrémad-Bhägavatam it is also said that the mind is wicked. Do not rely on your wicked mind. If you do, you will be cheated, definitely. That is the reason why you were cheated.

Devotee: Mahäräja how can I be sure that Kåñëa is giving me the intelligence, and that I am not just relying on my wicked mind?

How do I know? Çré Çrémad Gour Govinda Swami: Take this lesson from the Çrémad-Bhägavatam, and from the Çrémad Bhagavad-gétä. Kåñëa teaches that you can understand, you can know. When your mother says, “This is your father”, then you accept it. Your mother is the authority. There is no other question. Why don’t you accept it?

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Devotee: Well, I might say that my mother may not be telling the truth. Çré Çrémad Gour Govinda Swami: So you cannot make any advancement, you cannot tread this path. You have to accept a bona fide authority and the mother is the only authority to speak about the father, and you, without any argument, should accept that. This is the principle, bäbä. A simple small child is admitted into the school. The teachers there are certified. They teach the children that two and two equals four. The child accepts, “Yes, two and two equals four”. He simply accepts it. No argument.

Why will two and two be four? Why will it not be five? Why not three? He never raises these questions. He simply accepts that two and two equals four. Then someone will ask, “How do you know that two plus two is four?” The child says, “My teacher has said that two and two is four.” I have accepted his authority. Why will it not be five? Why will it not be three? Why will it not be something else? That will be explained in the higher mathematics class, not in the initial stage. In the initial stage, accept the bona fide authority. Just simply accept. As I said, we have no knowledge of who is a real bona fide authority. We are ignorant fools.

But if you are really eager, if you are really crying in your heart, praying to Kåñëa, then Kåñëa will help you. There is no other way.

If you do not believe in Kåñëa then you will be cheated. brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja8 It is said that if, after wandering in lakhs of universes and undergoing lakhs of species of life, someone is really fortunate and has acquired some ajïäta-sukåti, then he comes to this spiritual path.

He meets a real sädhu. That is kåñëa-kåpä, the mercy of Kåñëa. By the mercy of Kåñëa one gets the bona fide sädhu or guru, and by

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the mercy of guru one gets Kåñëa. We don’t know who is a real sädhu. We are ignorant fools. We are conditioned souls. We have material calculation, material deliberation and material vision; everything material. How can we know who is a sädhu? So pray to Lord Kåñëa. From the core of your heart, cry before Kåñëa and Kåñëa will help you. No one else can help you.

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K

åñëa in the form of Gauräìga gave prema, love of Kåñëa, through chanting His holy name. Prema appeared in His holy name. That prema – which cannot be obtained through karma-niñöhä – fruitive activities, through tapasya – penance, through dhyäna – meditation, through añöäìga-yoga – eightfold perfection in yoga, through vairägya – detachment, stava – prayers, or karma-tyäga – giving up the fruits of one’s activities. This is a very confidential tattva, guhya-tattva. That was not manifested prior to the advent of Çrémän Caitanya Gauracandra.

Therefore I pay my obeisances, naumi-gauram to that Çacénandana Gauräìga who gave prema through chanting the holy name of Kåñëa. caitanya candraya namo namaste caitanya candraya namo namaste caitanya-caritra ei –‘amåtera sindhu’ jagat änande bhäsäya yära eka-bindu1

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This Caitanya-caritra (the pastimes of Çré Caitanya known as Caitanya-caritämåta) is nectar, amåta. Even one drop of that ocean can inundate the whole world with prema. Before compiling the Caitanya-caritämåta, Çréla Kåñëadäsa Kaviräja Gosvämé first wrote this verse: vande gurün éça-bhaktän éçam éçävatärakän tat-prakäçäàç ca tac-chaktéù kåñëa-caitanya-saàjïakam “I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies, and the primeval Lord Himself, Çré Kåñëa Caitanya.”2

Then he wrote the second, third, and fourth verse – fourteen verses in total, as the Maìgaläcaraëa. After that he explained these fourteen verses one by one. The first topic is guru-tattva, vande-guru.

The Spiritual Master is Non-Different from Kṛṣṇa sävaraëe prabhure kariyä namaskära ei chaya teìho yaiche – kariye vicära “Having offered obeisances unto the Lord and all His associates, I shall now try to explain these six diversities in one.”3

yadyapi ämära guru – caitanyera däsa tathäpi jäniye ämi täìhära prakäça

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“Although I know that my spiritual master is a servitor of Çré Caitanya, I know Him also as a plenary manifestation of the Lord.”4

guru kåñëa-rüpa hana çästrera pramäëe guru-rüpe kåñëa kåpä karena bhakta-gaëe “According to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Kåñëa.

Lord Kåñëa in the form of the spiritual master delivers His devotees.”5

“The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.”6 Guru kåñëa-rüpa hana çästrera pramäëe, this is çästra-pramäëa – evidence given in the revealed scriptures. Çréla Prabhupäda has written: “According to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Kåñëa.”

One Should Know the Ācārya as Myself Then Çréla Kåñëadäsa Kaviräja Gosvämé quotes one çästrapramäëa from the Eleventh Canto of the Çrémad-Bhägavatam: äcäryaà mäà vijänéyän nävamanyeta karhicit na martya-buddhyäsüyeta sarva-deva-mayo guruù

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“One should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”7

This is çästra-pramäëa, one of the ten pramäëas – evidences.

My revered spiritual master, Çréla Prabhupäda commented on this verse in his purport: “This is a verse from Çrémad-Bhägavatam (11.17.27) spoken by Lord Kåñëa when He was questioned by Uddhava regarding the four social and spiritual orders of society. He was specifically instructing how a brahmacäré should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.

“The spiritual master is also called äcärya, or a transcendental professor of spiritual science. The Manu-saàhitä (2.140) explains the duties of an äcärya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanéti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a çüdra. The sacred thread on the body of a brähmaëa, kñatriya or vaiçya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this saàskära, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a çüdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who

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is duly authorised to award a disciple the right to be a brähmaëa if he finds him perfectly qualified. In the Väyu Puräëa an äcärya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations, and teaches his disciples to act in the same way.

“Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master.”8 näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanuà sväm9 This is another çästra-pramäëa, evidence from the scriptures.

The Upaniñadas are the topmost section of the Vedas. The Katha Upaniñad states: näyam ätmä pravacanena labhyo, you cannot understand this paramätmä-tattva, even by hearing so many pravacanas from so many paëòitas, scholars, jïänés, or yogés. Na medhayä, you also cannot understand this paramätmä-tattva by dint of your own material merit, knowledge or intelligence. Yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanuà sväm, but when that Lord who is there in your heart as Paramätmä, known as caitya-guru, manifests Himself by assuming a body before you, and when He speaks Himself, then by His mercy you can understand that paramätmä-tattva.

Before Whom Does He Appear?

Before whom does He appear? That is another question. He appears before the jéva, living entity, who has become very eager to understand this paramätmä-tattva. Kåñëa has said in Bhagavad-gétä,

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catur-vidhä bhajante mäà janäù sukåtino ’rjuna ärto jijïäsur arthärthé jïäné ca bharatarñabha “O best among the Bhäratas, four kinds of pious men begin to render devotional service unto Me – the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.”10

This is jijïäsu: one who is very eager to know and inquire about what that paramätmä-tattva is. When you are very eager in your heart, then Kåñëa, who is there in your heart as Paramätmä, caitya-guru, understands, “Yes, he is now very eager to understand Me, but without My help he will not be able to understand Me.” Without Kåñëa’s help, you cannot understand Him. For example, without the help of the sunshine you cannot see the sun. At night when there is no sun, can any one show you the sun? We can challenge any scientist to come forward with his most recent scientific invention and show the sun. Will he be able to? No. He cannot, because without the help of the sunshine you cannot see the sun. Similarly, without the help of Kåñëa you cannot see or understand Him. One who is very eager to know and always inquires: Who is that Gauräìga? Who is He? Who is that Supreme Lord? How can I understand Him? How can I know Him? How can I understand Him? How can I approach Him? How can I get Him? The Paramätmä, who is situated in his heart, knows: Oh, he is now very eager to understand Me. And before him He appears – yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanuà sväm, as stated in the Katha Upaniñada. Now that he is the qualified person to understand Kåñëa, so He appears before him as guru.

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As stated at the beginning of this chapter: guru kåñëa-rüpa hana çästrera pramäëe – according to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Kåñëa.

It is çästra-pramäëa.

The Conditioned Soul Has Forgotten Kṛṣṇa In the Bhagavad-gétä, Kåñëa has said, “Suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati, I am the only well-wishing friend of all living entities.” There are no other friends. He is our only well-wishing friend, suhåda. The conditioned soul has forgotten Kåñëa since time immemorial. You cannot trace its history; its beginning is anädi. kåñëa bhuli’ sei jéva anädi-bahirmukha ataeva mäyä täre deya saàsära-duùkha “Forgetting Kåñëa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [mäyä] gives him all kinds of misery in his material existence.”11

Anädi means from ‘time immemorial’. It has no beginning. The conditioned soul has completely forgotten Kåñëa and he, being entrapped by mäyä, has been suffering here in this material world.

So how can he understand Kåñëa? He has completely forgotten Him. He has no memory at all. But Kåñëa has said, “Suhådaà sarva-bhütänäà, I am the only well-wishing friend of all living entities.” Kåñëa has not forgotten you. He remembers you and He always remembers you. He is so merciful; suhåda, a well-wishing friend. So what is He doing to revive your memory?

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How Can a Conditioned Soul Revive His Memory?

In the Caitanya-caritämåta you will find: ‘çästra-guru-ätma’-rüpe äpanäre jänäna ‘kåñëa mora prabhu, trätä’– jévera haya jïäna “The forgetful conditioned soul is educated by Kåñëa through the Vedic literatures, the realised spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kåñëa is his eternal master and deliverer from the clutches of mäyä. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.”12

How does a conditioned soul receive this knowledge? He receives it first through çästra. The Bhagavad-gétä (16.24) states, tasmäc chästraà pramäëaà te käryäkärya-vyavasthitau, one should therefore understand what is duty and what is not duty by the regulations of the scriptures. Tasmäc chästraà pramäëaà, (çästram means Vedic literature) you should accept the Vedic evidences given in çästra – çästra-pramäëa, veda-pramäëa, çruti-pramäëa.

Pramäëera madhye çruti pramäëa – pradhäna, although there is other evidence, the evidence given in the Vedic version must be taken as foremost.* mäyä-mugdha jévera nähi svataù kåñëa-jïäna jévere kåpäya kailä kåñëa veda-puräëa “The conditioned soul cannot revive his Kåñëa consciousness by his own effort. But out of causeless mercy, *Caitanya-caritämåta, Madhya-lélä 6.135

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Lord Kåñëa compiled the Vedic literature and its supplements, the Puräëas.”13

Mäyä-mugdha jéva, the conditioned and totally bewildered soul has completely forgotten Kåñëa, nähi svataù kåñëa-jïäna. Thus he first receives knowledge through çästra. Jévere kåpäya kailä kåñëa veda-puräëa, out of mercy Kåñëa compiled these veda-puräëas through which He speaks. Therefore it is said; ‘çästra-guru-ätma’rüpe äpanäre jänäna ‘kåñëa mora prabhu, trätä’– jévera haya jïäna.14

Kṛṣṇa Should be Understood in Tattva But what has been said in çästra? That He is to be understood through tattva, which Kåñëa has also said in the Bhagavad-gétä. janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so ’rjuna15 Kåñëa said, “My birth, My activities are not material, they are transcendental, janma karma ca me divyam evaà yo vetti tattvataù.

One who understands this in tattva, in essence, tyaktvä dehaà punar janma naiti mäm eti so ’rjuna, after quitting his body he will come to Me. He will never again be born here.” Thus that is the goal of human life: to understand Kåñëa in tattva. What He has said through veda-puräëa should be understood in tattva, however, a conditioned soul cannot understand what Veda has said in tattva. No. Therefore a guru is required.

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Approach a Bona Fide Guru tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù “Just try to learn the truth by approaching a spiritual master.

Inquire from him submissively and render service unto him.

The self-realised soul can impart knowledge unto you because he has seen the truth.”16

Tattva-darçi, approach those who have seen the truth. Who is paraà-tattva – the Absolute Truth, paraà-satya – the Supreme Truth, advaya-tattva – the Absolute Truth, without a second?

Advaya-jïäna-tattva, vraje vrajendra-nandana,* Vrajendra-kumära, the son of Nanda Mahäraja, Nanda-nandana-kåñëa is advaya-jïäna-tattva. And one who has seen Him – tattva-drañöä, and tattva-jïätä – one who knows this tattva, he is guru.

What Is the Process? tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham “To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.”17 *Caitanya-caritämåta, Madhya-lélä 20.152

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There are so many çästra-pramäëas, Vedic evidences. The Muëòaka Upaniñad states that one should approach a bona fide guru to understand the paramätmä-tattva. Who is a bona fide guru?

A bona fide guru is çrotriyaà brahma-niñöham.

There is one other thing: tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù, a disciple should not approach a guru empty-handed, but he must present something to guru, samit-päëiù.

He should collect some samit, some presentations. His guru is çrotriyaà brahma-niñöham, one who has heard this tattva from his guru. By serving the lotus feet of his guru, he has heard – çrotriya, and attained this tattva-jïäna. It is a hearing process, çrota paramparä. A bona fide guru is he who is brahma-niñöham – fixed in Parabrahma, Supreme Brahma, Kåñëa. One should approach such a guru.

Who is eligible for bhakti? Çraddhävän jana, one who has developed faith in the words of sädhu-guru-çästra and the words of Kåñëa is eligible. He is a qualified person to come to this path of bhakti. çuçrüñoù çraddhadhänasya* – one who is very eager to understand, väsudeva-kathä-ruciù, who has developed taste in väsudeva-kathä and has developed çraddhä – unflinching faith in the words of sädhu-guru, Kåñëa and çästraväkya, is eligible for bhakti. This is another qualification or el*

çuçrüñoù çraddhadhänasya väsudeva-kathä-ruciù syän mahat-sevayä vipräù puëya-tértha-niñevaëät

“O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Väsudeva.” (Çrémad-Bhägavatam 1.2.16)

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igibility, and therefore this has been said: çraddhävän jana haya bhakti-adhikäré.* These are all çästra-pramäëas.

The Dharma of the Jīva Is to Surrender tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù “Just try to learn the truth by approaching a spiritual master.

Enquire from him submissively and render service unto him.

The self-realised soul can impart knowledge unto you because he has seen the truth.”18

Thus, there are three things we must do: praëipätena – approach a tattva-darçi guru, paripraçnena – enquire submissively, and sevayä – render service. This is the process. Kåñëa’s last and most confidential instruction, guhyatama-upadeça, to all humanity, through Arjuna in Bhagavad-gétä was: sarva-dharmän parityajya mäm ekaà çaraëaà vraja – give up all varieties of religion and just surrender unto Me. This is çaraëägati, surrender. Çaraëägati is jévasya-dharma: it is the dharma of the jéva to surrender unto the lotus feet of Kåñëa. So first you should approach such a tattva-darçi guru, who has seen the truth and who knows the truth, and then dedicate yourself, completely surrender yourself unto his lotus feet. This is pranipäta – surrender. *

çraddhävän jana haya bhakti-adhikäré ’uttama’, ‘madhyama’, ‘kaniñöha’—çraddhä-anusäré

“A faithful devotee is a truly eligible candidate for the loving service of the Lord.

According to one’s faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee.” (Caitanya-caritämåta, Madhya-lélä 22.64)

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How Can You Surrender unto Kṛṣṇa Whom You Cannot See? You have to surrender unto Kåñëa but you cannot see Kåñëa.

The conditioned soul has no right at all to know Kåñëa and to talk with Him. Now that you have completely forgotten Kåñëa, and have no remembrance at all, how can you surrender unto Him? How can you see Kåñëa? Therefore it is stated that He has come here: guru kåñëa-rüpa hana çästrera pramäëe guru-rüpe kåñëa kåpä karena bhakta-gaëe19 “According to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Kåñëa. Therefore He has appeared here in the form of guru.”

You can see him. So go and approach him and surrender yourself at his lotus feet, with full faith. This is praëipäta. There should not even be a tinge of doubt in it. Kåñëa, as the Supreme Authority has said, äcäryaà mäà vijänéyän nävamanyeta karhicit na martya-buddhyäsüyeta sarva-deva-mayo guru “One should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”20

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He is as good as Myself, äcäryaà mäà vijänéyän. Thus, in the same way as one should surrender unto Kåñëa, a conditioned soul who cannot see Kåñëa and who does not know how to surrender, must first approach a tattva-darçi-guru, who is non-different from Kåñëa, and surrender unto him. Thereafter comes paripraçna and seva. Tad viddhi praëipätena paripraçnena sevayä. Guru-pädäçrayaù – take shelter of guru; first praëipäta, then paripraçna, and then seva. You should serve that guru, please him and then humbly enquire about this tattva. That is paripraçna. The disciple who is surrendered has that right. The enquiry of those who are not surrendered cannot be termed as paripraçna. How can they enquire if they have no faith in the words of sädhu-çästra-guru. How can they do paripraçna? Therefore it is said; paripraçnena sevayä. This is the process. Then out of mercy, when guru is pleased, he imparts to you this tattva-jïäna. By his mercy you can understand it.

Therefore it is stated that a guru is required.

Knowledge first comes through çästra, and then what has been said in çästra should be understood in tattva. That is why one should approach a tattva-darçi guru, serve him, surrender unto his lotus feet, satisfy him, and enquire. Then that guru, who is the manifestation of the Paramätmä, will impart tattva-jïäna. Only then can a conditioned soul understand ‘kåñëa mora prabhu, trätä’ – Kåñëa is my eternal master and my deliverer. Otherwise a conditioned soul cannot understand this.

Without Surrendering to Guru You Cannot Become a Servant of Kṛṣṇa Can one become a servant of Kåñëa without becoming a servant of guru, who is a bona fide representative of Kåñëa, a mani-

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festation of Kåñëa, the Paramätmä? All the äcäryas have said the same: Without surrendering unto guru you cannot become a servant of Kåñëa. Those who have not taken shelter at the lotus feet of guru, they cannot be called servants, or in other words, Vaiñëavas.

A Vaiñëava is a servant of Kåñëa. One cannot be called çiñya, disciple, if he is not being disciplined by the guru. How can he be called disciple if he is ahaìkära-vimüòhätmä, bewildered by his false ego? His ego is so great he never surrenders, ahaìkära-vimüòhätmä kartäham iti manyate [Gétä 3.27]. He wants to enjoy and does not want to give enjoyment to Kåñëa. He thinks himself the master and enjoyer. How can he surrender and become a Vaiñëava, a servant, a çiñya? There is no question at all. You should understand that the jéva cannot become an enjoyer, because he is to give enjoyment to the supreme and only enjoyer, Çré Kåñëa.

The Definition of an Ācārya My Guru Mahäräja has quoted the definition of an äcärya from the Väyu Puräëa: äcinoti yaù çästrärtham äcäre sthäpayaty api svayam äcarate yasmäd äcäryas tena kértitaù “An äcärya is one who fully understands the conclusions of the revealed scriptures, and whose behaviour reflects his deep realisation. He is a living example because he teaches the meaning of the scriptures both by word and deed.”21

This is çästric evidence. An äcärya is defined as one who knows the import of all Vedic literature. He knows çästra-tattva. He is tattva-darçé, tattva-jïätä. He explains the purpose of the Vedas, and abides by their rules and regulations. He himself observes 71

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it; he does not just theoretically explain it. Theoretical explaining will never help, unless he himself observes it in his own life.

Therefore it is said, svayam äcarate. Svayam – he himself observes the purpose of Veda and äcäre sthäpayaty – he teaches his disciples to act in that way. In Gurv-añöaka we chant, yuktasya bhaktäàç ca niyuïjato ’pi vande guroù çré-caraëäravindam. When a çiñya comes to that guru, and takes shelter, what does he do? He himself serves Kåñëa and he teaches his disciple how to serve Kåñëa. He has surrendered himself and he teaches how to surrender by his practical dealings and behaviour. He is an äcärya.

So-Called Gurus Create Disturbances in the Society There is another quote; äcäryaà bhakti-çaàsanät* – he who teaches bhakti by observing it in his own life is an äcärya. That is bhakti-çaàsanät. What happens if a so-called guru, not a bona fide guru, who teaches the process of surrender, bhakti, does not observe the process in his own life by his practical activities, but only speaks theoretically? What is the result? The Brahma-vaivarta Puräëa states aparékñyopadiñöaà yat loka-näçäya tad bhavet, that it will create disturbances in this society, loka-näçäya. He will be the cause of the annihilation of all living entities. There are so many çästra-pramäëas. çruti-småti-puräëädipaïcarätra-vidhià vinä aikäntiké harer bhaktir utpätäyaiva kalpate *Caitanya-caritämåta, Ädi-lélä 1.13

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“Devotional service of the Lord that ignores the authorised Vedic literatures like the Upaniñads, Puräëas and Närada Païcarätra is simply an unnecessary disturbance in society.”22

This is another quote, another çästra-pramäëa. So-called gurus will create such huge disturbances. He is a hypocrite if he only theoretically speaks, but never practically demonstrates.

Sākṣād-Dhari He Is as Good as Hari As previously mentioned, only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. But to whom does He reveal Himself? He reveals Himself to one who is very eager, and who is crying in his heart. That is the eligibility. Therefore in the dealings of an äcärya there are no activities but those of transcendental loving service to the Lord.

It is loving service. He renders loving service to the Lord. He is a servant of the Lord. He is the Supreme Personality of Servitor Godhead. He is sevaka-bhagavän. säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù kinto prabhor yaù priya eva tasya vande guroù çré-caraëäravindam “The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Çré Hari [Kåñëa].”23

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What do we chant in Gurv-añöakam every day? Säkñäd-dhari!

He is as good as Hari! And Çréla Kaviräja Gosvämé has said the same; guru kåñëa-rüpa hana – guru is as good as Kåñëa. Guru kåñëa-rüpa hana çästrera pramäëe. It is not concocted: it is çästrapramäëa, Vedic proof. Säkñäd-dharitvena samasta-çästrair uktas, in all çästras it is said that he is säkñäd-dhari. He, guru-pädapadma, is as good as Hari. Kinto prabhor yaù priya eva tasya – he is very dear to Prabhu, the Supreme Lord. Vande guroù çré-caraëäravindam, I pay obeisances unto that guru-pädapadma who is very dear to the Lord, mukunda-preñöha.

Guru Is the Manifestation of Nityānanda-Rāma It is worthwhile to take shelter of such a steady devotee, who is called äcärya, the äçraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter. “If one poses himself as an äcärya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an äcärya.”* How can he become an äcärya? “The bona fide spiritual master always engages in unalloyed devotional loving service to the Supreme Personality of Godhead.”** This is the test. “By this test he is known to be a direct manifestation of the Lord and a genuine representative of Çré Nityänanda Prabhu.”*** He is the representative of Nityänanda-Räma, Balaräma. Çréla Våndävana däsa Öhäkura – caitanya-lélä vyäsa våndävana däsa, who is Vyäsa of caitanya-lélä – wrote the Caitanya-maìgala.

Later on, when Çréla Locana Däsa Öhäkura wrote another book that was also called Caitanya-maìgala, the name changed and it *,**, *** Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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became Caitanya-bhägavata. Herein, Våndävana däsa Öhäkura has said, saàsärera pära hai’ bhaktira sägare ye òubibe, se bhajuka nitäi-cäìdere24 “One who is very eager and serious to cross over this dreadful material ocean of existence and drown himself in the ocean of bhakti must take shelter of Nityänanda-Räma.”

The manifestation of Nityänanda-Räma is guru. In other words, we may say that he is guru-pädapadma. One must take shelter of that guru who is a manifestation of Nityänanda-Räma. That has been said here. Such a spiritual master is known as äcäryadeva.

Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticise a real äcärya. In fact, however, a bona fide äcärya is non-different from the Personality of Godhead, and therefore to envy such an äcärya is to envy the Personality of Godhead Himself.”*

A Spiritual Master Should Not Imitate the Transcendental Pastimes of the Lord äcäryaà mäà vijänéyän nävamanyeta karhicit na martya-buddhyäsüyeta sarva-deva-mayo guru *Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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“One should know the äcärya to be My self and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”25

Kåñëa Himself spoke this verse and Kaviräja Gosvämé stated: “Therefore to envy such an äcärya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realisation.”* Then you cannot understand this transcendental tattva.

As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Çré Kåñëa, but at the same time one should always remember that a spiritual master is never authorised to imitate the transcendental pastimes of the Lord.** This is most important: He should not imitate the transcendental pastimes of the Lord. Those who want to be one with the Lord or equal with the Lord, the so-called Mäyävädés, Brahmavädés, they are great offenders because they imitate. As it is said, they imitate the transcendental pastimes of the Lord. In this Vaiñëava line you will also find this. This is so dangerous! There are thirteen apa-sampradäyas that appeared after the disappearance of Çréman Mahäprabhu. This is the activity of Kali.

Kali Has Entered Mahāprabhu’s Movement kali-kukkura-kadana jadi cäo kali-yuga-pävana, kali-bhaya-näçana çré-çacé-nandana gäo *Caitanya-caritämåta, Ädi-lélä 1.46 **Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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“If you want to be rid of the influence of the dog-like personality of Kali, then just sing the glories of the beautiful Son of Mother Çacé. He is the saviour of Kali-yuga, and He is the destroyer of all fear caused by the age of quarrel.”26

The son of Çacé-mätä is Gaurahari, Çacénandana. You should take shelter of Him. He has crushed Kali completely, kali-yuga-pävana, kali-bhaya-näçana.

Mahäprabhu gave these four regulative principles – no fish and meat eating, no gambling, no intoxication, and no illicit sex – because these are the four pillars of sinful activity. Kali-yuga means a yuga of sinful activity. Thereby He bolted these doors tightly so that there is no question of Kali at all. Mahäprabhu crushed Kali, but then Kali thought: Oh, Mahäprabhu has completely killed me. What shall I do? How can I survive? I must become a Vaiñëava. I must enter into His Movement. So Kali has entered.

Why has Kali entered Mahäprabhu’s Movement? He is so dürato, cunning. Kali is a cunning fellow. He is not intelligent. There is a difference between the two words ‘intelligent’ and ‘cunning’. Kali is a cunning fellow with mischievous activities and therefore he was thinking in that way. So what did he do? eo to’ eka kalir celä mäthä neòä kapni parä, tilak näke, galäy mälä* *(1) eo to’ eka kalir celä mäthä neòä kapni parä, tilak näke, galäy mälä Here is just another disciple of Kali-yuga. He keeps his head shaved, wears a loincloth, tilak on his nose and tulasé beads around his neck.

(2) dekhte vaiñëaver mata, äsalo çäkta käjer belä sahaja-bhajan korchena mämu, saìge lo’ye parer bälä (Footnote cont. page 78)

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He shaved his head and kept a çikhä. He wears kaëöhé, kaupéna and tilaka. He has chanting beads and chants, “Hare blurrr, blurrr, blurrr, blurrr.” He is a kali-celä. Dekhte vaisnaver mata, äsalo çäkta käjer belä, outwardly he looks like a Vaiñëava but he never follows the four regulative principles. This is a very nice song that Bhaktivinoda Öhäkura has written. Sahaja-bhajan korchena mämu, saìge lo’ye parer bälä, he is sahaja, taking with him the wife of another person. Sakhé-bhäve bhajchena tä’re, nije ho’ye nanda-lälä, apna kemane nandalälä.

By looks he appears to be a Vaiñëava, but in actuality his conduct is that of a çäkta, one who worships the principle of material energy in order to enjoy her. He engages in sahaja-bhajan (so-called ‘natural worship’), but does so by posing as ‘uncle’ to the children of others, and then stealthily taking the illicit association of their daughters.

(3) sakhé-bhäve bhajchena tä’re, nije ho’ye nanda-lälä kåñëa-däser kathär chale mahä-janake dicchena çalä Accepting these young girls as sakhés (Rädhä’s gopé friends), he fancies himself to be the Son of Nanda. By the deceptive lecturing about how everyone should become Kåñëa-däsa (the servant of himself as ‘Kåñëa’), this disciple of Kali-yuga thus hurls a sharp spear at the true devotees of the Lord.

(4) nava-rasika äpane mäni’ khäcchena äbär mana-kolä bäul bole dohäi, o bhäi, düra koro e lélä-khelä Giving artificial recognition to nava-rasika (the nine relishers), he thus eats and enjoys the bananas of his own mental fabrications. Chäìd Bäul says, “O my dear brothers!

Desist from this bogus imitation of the Lord’s amorous sports.”

(Song 6 of Baul Saìgét (Songs of the Madman), an obscure work composed by Çréla Bhaktivinoda Öhäkura in 1893, is a collection of twelve songs in Bengali verse. Bhaktivinoda saw that the Indian society at that time had become overrun with many different types of pretentious so-called Vaiñëavas. He identified thirteen deviant sects-Äul, Bäul, Karttä-bhajä, Neòä, Dara-veña, Säné, Sahajiyä, Sakhé-bheké, Smärta, Jäta-gosäïi, Ativädé, Cüòa-dhäré, and Gauräìga-nägaré. Since ordinary village people are not sufficiently educated or philosphically-inclined to distinguish between these various apasampradäya groups, most of these deviants simply came to be known collectively as ‘Bäul’ (transcendental madmen).)

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This song is about hypocrisy, which is going on also in this Vaiñëava sampradäya. Imitating Nanda-läl, apna kemane nandalälä, “I am Nanda-läl, the son of Nanda Mahäräja.” When he sees a very beautiful woman, “Oh, if I preach to her and make her a devotee, a Vaiñëavé, then it will be all right.” Then he preaches to that woman and makes her a Vaiñëavé. “Now you have become Vaiñëavé. I am a Vaiñëava. So let us stay together and do bhajana.

I am Nanda-läl, and you are Rädhä-sakhé.” This type of illicit sex is going on, and is only imitation. There should be no imitation.

That is what my revered spiritual master has said here: “... at the same time one should always remember that a spiritual master is never authorised to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Çré Kåñëa in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.”* No one can become one with the Lord: He is Supreme. He is advaya-tattva, one without second.

The Spiritual Master Is Mukunda-Preṣṭha Therefore there is this tattva, säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù kinto prabhor yaù priya eva tasya vande guroù çré-caraëäravindam

*Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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Säkñäd-dhari – he is as good as Hari, and Çréla Kaviräja Gosvämé has also said that according to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Kåñëa, guru kåñëa-rüpa hana çästrera pramäëe. Therefore the tattva is as Prabhupädaji Mahäräja has explained: “The real Vedic philosophy is acintya-bhedäbheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Çréla Raghunätha däsa Gosvämé confirms that this is the real position of a bona fide spiritual master and has stated that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Çré Kåñëa).”* The spiritual master is mukunda-preñöha. Çréla Raghunätha däsa Gosvämé who is mukunda-preñöha, has written Çré Manaù-çikñä, which is very famous. I will quote it here, and you should understand what Çréla Raghunätha däsa Gosvämé has written. That is why Çréla Prabhupäda has mentioned it. gurau goñöhe goñöhäÿayiñu sujane bhüsura-gaëe sva-mantre çri-nämni vraja-nava-yuva-dvandva çaraëe sadä dambhaà hitvä kuru ratim apürväm atitaräm aye svantär bhrätaç caöubhir abhiyäce dhåta-padaù “O my dear brother, my foolish mind, taking hold of your feet, I humbly pray to you with sweet words. Please give up all pride and quickly develop deep, loving attachment for the spiritual master, Çré Vraja-dhäma, the residents of Vraja, the Vaiñëavas, the brähmaëas, your dékñä-mantras, the holy names of the Supreme Lord, and the shelter of Çré Çré Rädhä-Kåñëa, the eternal youthful Divine Couple of Vraja.”27

na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru vraje rädhä-kåñëa-pracura-paricaryäm iha tanu *Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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çacé-sünuà nandéçvara-pati-sutatve guru-varaà mukunda-preñöhatve smara param ajasraà nanu mahaù “O my dear mind, please do not perform either the routine religious activities resulting in piety (dharma) or the irreligious activities resulting in sin (adharma) as mentioned in the Çrutis.

Rather, render profuse loving service to Çré Rädhä-Kåñëa Yugala here in Vraja, for the Çrutis have ascertained Them to be the highest principle of supreme worship and the Supreme Absolute Truth. Always meditate on Çacénandana Çré Caitanya Mahäprabhu, who is richly endowed with the complexion and sentiments of Çrématé Rädhikä, as non-different from Çré Nanda-nandana. And always remember the spiritual master as most dear to Çré Mukunda.”28

Prabhupädji Mahäräja just mentioned this here; he only gave a hint. He did not quote the verses. He said, “Çréla Raghunätha däsa Gosvämé confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Çré Kåñëa). Çréla Jéva Gosvämé, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee’s observation of the spiritual master and Lord Çiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Çréla Raghunätha däsa Gosvämé and Çréla Jéva Gosvämé, later äcäryas like Çréla Viçvanätha Cakravarté Öhäkura have confirmed the same truths. In his prayers to the spiritual master*, Çréla Viçvanätha Cakravarté Öhäkura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauòéya Vaiñëavas therefore worship Çréla Gurude*säkñäd-dharitvena, Gurv-añöakam.

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va, the spiritual master, in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service, and in the more recent songs of Çréla Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura and other unalloyed Vaiñëavas, the spiritual master is always considered either one of the confidential associates of Çrématé Rädhäräëé or a manifested representation of Çréla Nityänanda Prabhu.”* These are the tattvas. Thus what Çréla Raghunätha däsa Gosvämé has said are teachings to the mind, manaù-çikña. This mind is a wicked mind, duñöa mana. Mana tumi baòa duñöa, the mind is very wicked, stupid, stubborn, very strong, and never obeys. It is disobedient, abhägyavän.

Yoga Is Training of the Mind The Bhagavad-gétä describes how Kåñëa advised Arjuna to control his mind, but Arjuna responded that it is very difficult; nearly impossible. caïcalaà hi manaù kåñëa pramäthi balavad dåòham tasyähaà nigrahaà manye väyor iva su-duñkaram29 Arjuna, a great warrior, said, “O Kåñëa, it is quite impossible.

It is as impossible to control this wicked mind as trying to check the blowing of the wind with your fist.” The mind is so stubborn, caïcala, very fickle, stupid, a rascal, and disobedient.

Bhaktivinoda Öhäkura has said, mana je pägala mora nä mäne çäsana. He prayed, “O Gopénätha, my mind is pägala, it is a mad fellow. I tried my best to control this wicked mind, but still, it *Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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never obeys, nä mäne çäsana. Hära je menechi ämi – I admit my defeat to control this mind.” Therefore all these teachings are given to the mind.

What is yoga? Yoga is training of the mind. That is what yoga is: nothing but training of the mind. Therefore, in the Bhagavad-gétä, where Kåñëa gives His most confidential instruction – man-manä bhava – it begins with the mind: “Think of Me, keep Me in your mind.”

When Kåñëa came as Mahäprabhu, He gave the same instruction: ahar-niçam bolo kåñëa-cintä, day and night you should chant His name and think of Kåñëa. Do not think of anything else than Kåñëa. This is the same instruction; yoga is nothing but the training of the mind.

That is why there are the instructions to the mind. Bhaktivinoda Öhäkura has written one Manah-çikña* and Raghunätha däsa Gosvämé has also written Manaù-çikña. Bhaktivinoda Öhäkura has written this in a poetic form: ‘dharma’boli’ vede yä’re, eteka präçaàsä kore, ‘adharma’ boliyä ninde yä’re tähä kicchu nähi koro, dharmädharma parihara, hao rata nigüòha vyäpäre (yäcchi mana’, dhari tava päya), sei sakala parihari’, vrajabhüme väsa kori’, rata hao yugala seväya *Bhajana-darpaëa-bhäñya, a Sanskrit commentary on Çréla Raghunätha däsa Goswämé’s 12-verse Sanskrit prayer entitled Manaù-çikñä (Instructions to the Mind), written by Çréla Bhaktivinodha Öhäkura in 1886.

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çré çacinandana dhane, çré nandanandana sane eka kori karoha bhajana, çré mukunda priya jana, gurudeva jäna mana, tomä lägi’ patitapävana, jagate prakaöa bhäi, tähä vinä gati näi, yadi cäo äpana kuçala, tähära caraëa dhori,’ tadädeça sadä smari’, e bhaktivinoda deho bola30 This is the commentary by Bhaktivinoda Äcärya of the second verse of Manaù-çikñä: ‘adharma’ boliyä ninde yä’re, tähä kicchu nähi koro, dharmädharma parihara, hao rata nigüòha vyäpäre.

Sarva-dharmän parityajya, give up all varieties of religions. Give up that what the Vedas describe as dharma and what the Vedas describe as adharma. Dharmädharma parihara hao rata nigüòha vyäpäre – engage yourself in that what is most confidential, nigüòha, which is rendering loving service unto the lotus feet of Rädhä and Kåñëa. Yäcchi mana’, dhari tava päya means: whose mind is so wicked – duñöa, and never listens. So, here Prabhupäda Mahäräja has said the same, “O Mind, I capture your feet and request you.”

Otherwise this duñöa, this wicked mind will never listen, dhari tava päya. sei sakala parihari’, vrajabhume väsa kori’, rata hao yugala seväya Give up all dharma and adharma that are described in the Vedas. Stay in Vrajabhümi and engage yourself in loving service of Rädhä and Kåñëa.

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çré çacinandana dhane, çré nandanandana sane eka kori karoha bhajana Çacénandana and Nandanandana are non-different. Do not think that there is any difference. Perform your bhajana in that way. çré mukunda priya jana, gurudeva jäna mana, tomä lägi patitapävana Gurudeva is mukunda-preñöha. That is the same as what Çréla Prabhupäda Mahäräja has said, “Çréla Raghunätha däsa Gosvämé confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Çré Kåñëa).”

Mukunda-preñöha. çré mukunda priya jana, gurudeva jäna mana, “O mana, mind, you should understand that guru is very dear and intimate to Lord Mukunda, Kåñëa. Tomä lägi patitapävana – he has come here to deliver you, a degraded soul. jagate prakata bhäi tähä vinä gati näi, yadi cäo äpana kusala “O my mind, O my brother, if you want what is best for you, catching hold of your feet I request you, please take shelter of that guru who is very dear to Lord Mukunda. For you he has appeared here, to deliver you, jagate prakata bhäi tähä vinä gati näi. Without taking shelter of that guru-pädapadma you cannot be delivered.

You have no destination at all, gatiù kuto ‘pi. Yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ’pi*, by the pleasure and mercy of the guru you can get the mercy of Kåñëa. If guru becomes *Gurv-añöakam

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displeased, gatiù kuto ‘pi, Kåñëa cannot deliver you. Harau ruñöe gurus trätä gurau ruñöe na kaçcana,* if Lord Hari will become angry with you, guru can deliver you, but if guru will become angry with you, na kaçcana, no one can deliver you, even Kåñëa cannot. That is said here by yadi cäo äpana kusala – if you really want your own good, please take shelter of that guru-pädapadma who is mukunda-preñöha, very dear to Lord Mukunda. tähära carana dhori,’ tadädesa sadä smari’, e bhakativinoda deho bola Bhaktivinoda Öhäkura says, “Go and approach such a guru who is very dear to Lord Mukunda, take shelter at his lotus feet, surrender completely and carry out his orders. Then he will give me strength, O mind.”

Raghunätha däsa Gosvämé and Bhaktivinoda Öhäkura have both said the same thing.

Guru Is As Good As Hari - But Not Identical There is also another point made: “Çréla Jéva Gosvämé, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee’s observation of the spiritual master and Lord Çiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects.”** This is a very confidential tattva. Also in the Fourth Canto of Bhägavata it is stated: vayaà tu säkñäd bhagavan bhavasya priyasya sakhyuù kñaëa-saìgamena *Hari-bhakti-viläsa 4.360 **Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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suduçcikitsyasya bhavasya måtyor bhiñaktamaà tvädya gatià gatäù sma “Dear Lord, by virtue of a moment’s association with Lord Çiva, who is very dear to You and who is Your most intimate friend, we were fortunate to attain You. You are the most expert physician, capable of treating the incurable disease of material existence. On account of our great fortune, we have been able to take shelter at Your lotus feet.”31

This is pracetä-väkya, the Pracetäs offering prayers to Lord Hari.

The words ‘priyasya sakhyuù’ quoted here are significant. Çréla Jéva Gosvämé has commented on the usage of ‘priyasya sakhyuù’ in his Bhakti-sandarbha. The Pracetäs are saying to Lord Hari, “Because we had the association of Your dear devotee Lord Çiva only for a moment, kñaëa-saìgamena, we are now able to meet You. That is the result of the association of Your dear devotee Lord Çiva because he is priyasya sakhyuù, Your very dear friend.”

In his Bhakti-sandarbha, Çréla Jéva Gosvämé writes, çuddha-bhaktäs tv eke çré-guroù çré-çivasya ca bhagavatä sahäbheda-dåñöià tat-priya tamatvenaiva manyante32 A pure devotee’s observation of the spiritual master and Lord Çiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical...” Priyasya sakhyuù and kintu prabhor yaù priya eva tasya are both the same. Bhägavata states it, Çréla Jéva Gosvämé has said it, Çréla Viçvanätha Cakravati Öhäkura has said it, Çréla Bhaktivinoda Öhäkura has said it, and Çréla Narottama däsa Öhäkura has said it; they have all said 87

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it. Çréla Prabhupäda has mentioned all these names in his purport.

This is tattva: One but not identical. This is significant. This is guru-tattva, and you should understand this. You should know these quotes because they are pramäëas; çästric proofs given by äcäryas, proofs given by çästra.

As quoted above, the Katha Upaniñad explains how guru is a manifestation of the caitya-guru or Paramätmä, who appears before a fortunate soul who is very eager to enquire, and the verse mentioned previously from the Caitanya-caritämåta – ‘çästra-guruätma’-rüpe äpanäre jänäna ‘kåñëa mora prabhu, trätä’— jévera haya jïäna – describes how the forgetful conditioned soul is educated

by Kåñëa through çästra, and then by guru, who teaches him tattva. Thus, guru in that sense is non-different from Kåñëa. That is why the äcäryas have said this, and it is also stated, yadyapi ämära guru – caitanyera däsa tathäpi jäniye ämi täìhära prakäça “Although I know that my spiritual master is a servitor of Çré Caitanya, I know him also as a plenary manifestation of the Lord.”33

That means, éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù anädir ädir govindaù sarva-käraëa-käraëam. Bhagavän is sac-cidänanda, transcendental, spiritual, and not material. He has a body, and that body has limbs, hands and legs. So Jéva Gosvämé has said, “As if the Lord Himself is massaging His own legs with His own hands.” Do you understand what has been said? It is very confidential. Priyasya sakhyuù – one who is very dear, he serves the beloved. The lover serves the beloved, who is very dear. As we have seen, Raghunätha däsa Gosvämé and Bhaktivinoda Öhäkura have said that guru is mukunda-preñöha, very dear to Lord Mukunda, Kåñëa. So that guru, who is very dear and intimate to Mukun88

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da, is always engaged in the loving service unto the lotus feet of Kåñëa. That means he is massaging the legs of Kåñëa. So in tattva, guru means that it is as if Kåñëa Himself is massaging His own legs with His own hands, because ‘priyasya sakhyuù’. Jéva Gosvämépäda has said this. So in that sense, priyasya sakhyuù, it is said: one, but not identical with Him. It is sevaka-bhagavän and sevya-bhagavän.

Guru is servitor bhagavän, säkñäd-dharitvena samasta-çästrair. Guru is also Bhagavän. He is säkñäd-dhari, he is as good as Hari, but not identical. He is servitor bhagavän, sevaka-bhagavän. He, who massages the legs of that Mukunda, is very dear. That means Kåñëa teaches how to serve Kåñëa, how to serve Himself. What is stated here is a very confidential tattva.

Unless Kåñëa speaks, no one can understand His paramärtha-tattva. Without the help of the sunshine no one can see the sun. Without the help of Kåñëa no one can understand Him. The tattva here is: to teach His own tattva He manifests Himself as gurudeva. So Mukunda is sevya-bhagavän, whereas His preñöha, His dear mukunda-preñöha, guru is sevaka-bhagavän. Kåñëa is viñaya-vigraha-bhagavän and guru is äçraya-vigraha-bhagavän. They are on the same level. This is our tattva. There is no one as dear to Kåñëa as my guru-pädapadma; he is mukunda-preñöha. Çréla Raghunätha däsa Gosvämé has said the same. And you should understand that guru is like this. Mukunda-preñöha, and in that way you serve, you engage your mind, you engage yourself and be fixed in that loving service of Lord Mukunda.

Develop Strong Attachement to these Eight Tattvas Below is Bhaktivinoda Öhäkura’s commentary on the first verse from Manaù-çikñä by Çréla Raghunätha däsa Gosvämé which was quoted previously in this chapter.

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gurudeve vrajavane, vrajabhümi väsi jane çuddha-bhakte ära vipragaëe iñöamantre hari-näme yugala bhajana käme, koro rati apürva jatane (dhori mana caraëa tomära) jäniyäcchi eve sära, kåñëa bhakti vinä ära, nähi ghuce jévera saàsära karma jïäna tapoyoga,sakali ta’ karmabhoga, karma caòäite keha näre sakala! cäòiyä bhäi, çraddha devéra guëa gäi, yä’ra kåpa bhakti dite päre cchäòi’ dambha anuksana, smara añöa-tattva mana, koro tähe niñkapaöe rati sei rati prärthanäya, çré däsa gosvämé päya, e bhaktivinoda kore nati34 Bhaktivinoda Öhäkura has written here: first gurudeva, then brajabhümi, then brajabhümi-väsés – the residents of Vrajabhümi, then çuddhä-bhakta – pure devotees, öhen vipra brähmaëäs, then the iñöa-mantra that guru has given you and hari-näma, and then yugala-bhajana – serving the lotus feet of Rädhä and Kåñëa. These are añöa, eight tattvas in total. It is called añöa-tattva; cchäòi’ dambha anukñana, smara añöa-tattva. Apürva jatane rati, develop rati – strong attachment, to these eight tattvas. Çréla Prabhupäda has

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translated rati in this way: strong attachment. Dhori mana caraëa tomära, “O my wicked mind, I catch hold of your feet and request you, ‘please do this’.” jäniyäcchi eve sära, kåñëa bhakti vinä ära, nähi ghuce jévera saàsära I have heard from sädhu-çästra-guru, without kåñëa-bhakti a jéva cannot be delivered from this material saàsära. karma jïäna tapoyoga, sakali ta’ karmabhoga, karma caòäite keha näre If you take to the process of karma, jïäna, yoga or tapasya, you cannot be delivered; you cannot become free from the reactions of your karma. This can be done only by bhakti. sakala! cäòiyä bhäi, çraddha devéra guëa gäi, yä’ra kåpa bhakti dite päre Therefore, “O bhäi, O my brother wicked mind, I request you, give up all these things and develop strong unflinching faith in the words of sädhu-çästra-guru. Then you will develop prema-bhakti.” cchäòi’ dambha anuksana, smara añöa-tattva mana, koro tähe niñkapaöe rati Give up pride, become simple, niñkapata. Give up käpatya, all duplicity, crookedness and become tåëäd api sunécena. This is Mahäprabhu’s çikña.

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sei rati prärthanäya, çré däsa gosvämé päya, e bhaktivinoda kore nati So Bhaktivinoda also wrote this prayer to the mind. Therefore one should understand this guru-tattva.

Mūrtimān-Kṛṣṇa-Prasāda Guru Is the Embodiment of Kṛṣṇa’s Mercy brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja “According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.35

In rüpa-çikña*, Mahäprabhu has explained that by the mercy of both, guru and Kåñëa, the seed of the devotional creeper, bhakti-latä-béja, is received. Further on in the Caitanya-caritämåta Çréla Kaviräja Gosvämé wrote, kåñëa yadi kåpä kare kona bhägyaväne guru-antaryämi-rüpe çikhäya äpane *Chapter 19 of Çré Caitanya-caritämåta where Lord Çré Caitanya Mahäprabhu Instructs Çréla Rüpa Gosvämé.

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“Kåñëa is situated in everyone’s heart as the caitya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.”36

If Kåñëa showers His mercy onto some fortunate person, He Himself appears as guru and teaches bhakti. This is bhägyavän.

Therefore guru is known as kåñëa-kåpä-mürti: the mercy of Kåñëa, kåñëa-kåpä, has assumed a body. That is guru. Guru is mürtimän-kåñëa-prasäda, guru is an embodiment of Kåñëa’s mercy. If someone gets such a guru he is considered most fortunate, bhägyavän.

Real Fortune Is to Receive the Bhakti-Latā-Bīja The word ‘bhägyavän’ (fortunate) in brahmäëòa bhramite kona bhägyavän jéva, is very significant: that jéva is considered fortunate because he gets the seed of that devotional creeper. In this material world one may get material enjoyment – bhukti, or liberation – mukti, or some gold – kanaka, or a beautiful woman to enjoy – kamini, or material name, fame and prestige – pratistha. And if someone gets one or two of these, then he thinks himself very fortunate. But this is not good fortune. Real fortune is to receive bhakti-latä-béja, the seed of the devotional creeper. That is true bhägya, which one only gets by meeting such a guru. This is superior. This is the super most fortune because there is no greater fortune than to get such a guru.

Another name of that seed is çraddhä. Çraddhä means unflinching faith, strong faith in the words of sädhu-çästra-guru. That is çraddhä.

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One question is: what is the seed of çraddhä? The mercy of guru or sädhu – guru-kåpä or sädhu-kåpä – is the seed, and nitya-siddhasya bhävasya präkaöyaà hådi sädhyatä* – that seed is sown in the heart.

That means that by the mercy of such a guru one can develop prema-bhakti. Without that mercy it is not possible. This gradual development begins with faith, then taste, and then affection – sraddhä, ruci, préti.

Śrī Guru Uncovers the Covering This verse from the Third Canto of the Bhägavatam, where Kapiladeva speaks to Devahüti, states: satäà prasaìgän mama vérya-saàvido bhavanti håt-karëa-rasäyanäù kathäù taj-joñaëäd äçv apavarga-vartmani çraddhä ratir bhaktir anukramiñyati “In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion (bhava-bhakti) and devotional service in love (prema-bhakti) begin.”37

This is stated in çästra. Lord Kapiladeva has said the same; çraddhä, rati, prema-bhakti, préti. Here préti means prema-bhakti.

These are eternal, perfect sentiments, nitya-siddha-bhäva. And by the mercy of that guru you can obtain it. Without that mercy you cannot have it by any means. Your identity is jivera svarupa haya *Bhakti-rasämåta-sindhu 1.2.2

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kåñëa nitya däsa; you are an eternal servant of Kåñëa. That means that this servitorship to Kåñëa is already present in you, but it is covered by mäyä. kåñëa bhuli’ sei jéva anädi-bahirmukha ataeva mäyä täre deya saàsära-duùkha “Forgetting Kåñëa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [mäyä] gives him all kinds of misery in his material existence.”38

The jéva’s svarüpa is kåñëa-bhakta. That means that he is a servitor of Kåñëa, but it is covered. There is a covering and guru uncovers it. That is guru’s business; he, out of mercy, uncovers the covering. And one should have çraddhä, strong faith in such guru: Yes, he is the person who can uncover this. Guru develops that çraddhä in the disciple. One who can develop such çraddhä; he is guru. He is a mahä-bhägavata. He is mukunda-preñöha, very dear to Lord Mukunda. “Up till now I was unhappy but now that I have received the bhakti-latä-béja, the seed of the devotional creeper, I have become happy.” Therefore this is bhägya, fortune. “I was unhappy, but now that I have met a mahätmä, who is guru-pädapadma, he will make me happy because he has sown the seed of the devotional creeper in my heart. He came here to deliver me.”

This is çraddhä. You should put unflinching faith in it. kåñëa se tomära, kåñëa dite pära tomära çakati äche ämi ta’ käìgäla, ‘kåñëa’ ‘kåñëa’ bali’ dhäi tava päche päche* *Çaraëägati – Bhajana-Lälasä (Hankering for Divine Service), Song 7 by Çréla Bhaktivinoda Öhäkura.

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“O Vaiñëava Öhäkura, Kåñëa belongs to you. You have bound Kåñëa with the rope of love in your heart. I am so fortunate that I met a person who has come to deliver me. You are the capable person to give me Kåñëa and I am hankering for it, ‘Kåñëa, Kåñëa, please give me Kåñëa.’” This is çraddhä. One should have such çraddhä, strong faith in that guru. It is a question of çraddhä.

Guru First Inculcates Śraddhā Thus, what is the first thing that guru does? First he inculcates çraddhä unto the person who approaches him. Therefore Rüpa Gosvämé has said, ädau çraddhä tataù sädhusaìgo ‘tha bhajana-kriyä tato ‘nartha-nivåttiù syät tato niñöhä rucis tataù athäsaktis tato bhävas tataù premäbhyudaïcati sädhakänäm ayaà premëaù prädurbhäve bhavet kramaù “In the beginning one must have a preliminary desire for self-realisation. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realisation, and acquires a taste for hearing about the Absolute Personality of Godhead, Çré Kåñëa. This taste leads one further forward

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to attachment for Kåñëa consciousness, which is matured in bhäva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.”39

This is the krama, chronological order: It is by the association with persons who are mukunda-preñöha-jana, very dear to Lord Mukunda, who are practically engaged in the loving service unto Mukunda, and by listening to what they say with complete faith, that, by their mercy, çraddhä will be inculcated. Then you can understand who you are, who the Paramätma is, who Kåñëa is, and how to get Him. Otherwise you do not have a chance. This is guru-tattva. There is so much information: it is like an unlimited ocean. Çréla Kaviräja Gosvämé has described guru-tattva and has given so much information about it.

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H

ear vaiñëava-kathä, the holy life history, pastimes and glorification of a pure devotee of Kåñëa, Vaiñëava Öhäkura, our revered spiritual master, Çré Çrémad A.C. Bhaktivedanta Swami Prabhupädajé Mahäräja. We should understand that a Vaiñëava never dies. A Vaiñëava has no birth and no death like an ordinary jéva. As the Supreme Lord appears and disappears, similarly His dear devotee, appears and disappears. na karma-bandhunaà janma vaiñëavänäà ca vidyate viñëur anucaratvaà hi mokñam ähur manéñiëaù “A Vaiñëava does not take birth under the jurisdiction of karmic law. His birth and disappearance are transcendental.

The wise have declared that the servants of Viñëu are eternally engaged in the liberated service of the Lord and hence are free from the laws of material nature.”1

The Vaiñëavas have no bondage of karma. Because they are the dear servants of Lord Viñëu, they are not ordinary human beings. One should not think that they take birth and die like ordinary human beings do. If one thinks in that way he will commit a great aparädha, offence.

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An Opportunity to Glorify a Vaiṣṇava The appearance and disappearance day of a Vaiñëava is as auspicious as the appearance day of the Supreme Lord. These days give us an opportunity to glorify such a devotee. A Vaiñëava is always to be glorified. He has left indestructible fame and glory here. His fame is not only chanted in the material world, it is also chanted in the spiritual world, everywhere. One who glorifies such a Vaiñëava receives the mercy of that Vaiñëava, and his good fortune arises.

Śrīla Prabhupāda Fulfilled Mahāprabhu’s Desire Today is the holy disappearance day of our revered spiritual master Çré Çrémad A.C. Bhaktivedanta Swami Prabhupädajé Mahäräja, the Founder-Äcärya of the International Society for Kåñëa Consciousness. He fulfilled the desires of Çréman Mahäprabhu. Çréman Mahäprabhu had this desire: påthivéte äche yata nagarädi-gräm sarvatra pracära haibe mora näma “In every town and village on this earth the glories of My name will be chanted.”2

This was the prophecy that Mahäprabhu gave five hundred years ago that has been fulfilled by our revered spiritual master Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda, the previous äcäryas and Gauräìga Mahäprabhu Himself. Otherwise, no one else could do such a wonderfully miraculous thing. Kåñëaçakti vinä nahe tära pravartana, without the assistance of kåñëa-çakti

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no one can do something like this through one’s own effort. We should understand that Çréla Prabhupäda was completely empowered, otherwise, how could he fulfill the desires of Çrémän Mahäprabhu?

By the Mercy of a Dear Devotee Thus, this day has come to glorify our revered spiritual master.

We should take part in his glorification. One who does so will gain all auspiciousness, receive his mercy and will be benefitted.

The jéva has a perfect, eternal, loving relationship with Kåñëa.

The purpose of this rarely achieved human birth, durlabhaà mänuñaà janma,* is to understand Kåñëa, to know Kåñëa, to see Kåñëa, to get Kåñëa and to re-establish our lost relationship with Him. Who can do so? How will a person be established again in their eternal relationship with the Lord? This can only be done by the mercy of a very dear devotee of Kåñëa, and such a person is not easily available. He is a rare personality. One who has good fortune can meet a person like that, otherwise, no one can meet such a person, or one may not be able to see him and thus cannot obtain his mercy.

When Good Fortune Arises janasya kåñëäd vimukhasya daiväd adharma-çélasya suduùkhitasya anugrahäyeha caranti nünaà bhütäni bhavyäni janärdanasya *Çrémad-Bhägavatam 7.6.1

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“O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.”3

We have forgotten Kåñëa because of our prärabdha-karma, our past misdeeds, and we have been here in this material world, whilst undergoing birth in lakhs of species of life, and we have been afflicted with the three täpas. Those rare personalities, the dear devotees of Kåñëa, Vaiñëava Öhäkura, descend here and wander in this material world to shower their mercy on us, suffering jévas.

They are very merciful. To meet them is very, very auspicious, and one should understand that when good fortune arises, one may meet such a person. By the mercy of such a devotee one can understand his own true identity, who the Lord is, and how to obtain Him and thus achieve the goal of this rarely achieved human birth. brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä béja “According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate has the opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.”4

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Jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’, the real identity of the jéva is that he is the eternal servant of Kåñëa [Cc. Madhya 20.108]. The jéva is not an inhabitant of this material universe, brahmäëòa. He has abused his minute independence and has therefore been wandering here and there in the cycle of repeated birth and death, in lakhs of species of life; sometimes he is a man, sometimes a demigod or a demon, or a tree, a creeper, a worm or a germ. When good fortune arises, a jéva meets sad-guru, çri guru.

The life in which one receives the darçana of çri-guru is a very, very successful life. That is the soul’s good fortune.

Darśana of Śrī Guru Having the darçana of Gurudeva [sad-guru], truly seeing Gurudeva, means to receive his mercy. Although we see Gurudeva with these material eyes, if Gurudeva casts his merciful glance on us, whereby we can realise what his real svarüpa is – a mahä-bhägavata – then it should be understood that we are very fortunate.

Guru means heavy, not light. If someone obtains the darçana of a sad-guru, then it is understood that good fortune has arisen for him. We are not speaking of seeing the external body constituted of blood, flesh and bones. Darçana is not seeing the external form of guru. To see the guru’s real form, his real svarüpa, and to understand how dear he is to Kåñëa – that is guru-darçana. That is transcendental darçana, apräkåta-darçana. If someone can see how the gaura-karuëä-çakté, the mercy potency of Gaura, is moving in him, that is the darçana of guru. One who can see this is very, very fortunate. That is good fortune.

Guru is very merciful. He is very tolerant. He always excuses our innumerable aparädhas, offences. He is very, very merciful to all jévas. He is very dear to Kåñëa. Çré-guru is a most dear and inti103

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mate associate of Kåñëa. He has come here to give us Kåñëa. What do we receive from him? We receive faith. He gives us faith in Kåñëa – kåñëa-çraddhä, taste in kåñëa-kathä – kåñëa-kathä ruci, and the invaluable wealth of kåñëa-prema. He is always looking at us with merciful eyes. He has taken up the resolution to deliver us from our most fallen position.

Prior to the darçana of çré-guru, we had bad fortune. The day we met çré-guru, sad-guru, good fortune arose. If someone has the opportunity to meet such a guru, he begins to be freed of material bondage. When material bondage is destroyed, he has the opportunity to have the darçana of çré-guru. That person is bhägyavän – he is very, very fortunate. The ill-fated jéva, having already wandered through lakhs and lakhs of brahmäëòas, experiencing only misfortune, becomes fortunate by the darçana of a mahä-bhägavata, a dear devotee of Kåñëa – kåñëa-preñöha.

In this material world one may consider his material desires to be fulfilled when he meets the President of the State or the Prime Minister and one then thinks: Oh! I am very fortunate. But no, this is not good fortune. We are not speaking of this fortune.

There is no language to convey the fortune arising from meeting guru. Up until now a person may have been a karmé, or a jïäné, or a bhogé, or a tyägé, however, after meeting sad-guru, he becomes kåñëa-däsa. That is good fortune. Then, by becoming kåñëa-däsa, one is situated in his constitutional position. Revolving in the cycle of birth and death now comes to an end. This is good fortune, sva-bhägya.

As one can see the sun only by the help of the sunshine, similarly, one can see guru by the mercy of guru, Vaiñëava Öhäkura.

Otherwise, by looking at the photo of guru or at the external body of guru with material eyes, no one can truly see guru. That is not real darçana. Real darçana means to see the real form of guru; how he is a mahä-bhägavata and a dear devotee of Kåñëa.

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Paramātmā Assumes a Body näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena The Kaöha Upaniñad [1.2.23] states that you cannot understand paramätmä-tattva by hearing lectures from so many karmés, jïänés, paëòitas or yogés. Only when He, who is there in the heart as caitya-guru, the Paramätmä, assumes a body, appears before us and speaks, will we be able to understand paramätmä-tattva. To have the darçana of guru means to get a completely new life; new enlightenment comes. Guru-kåñëa prasäde päya bhakti-latä béja*, by the mercy of guru and Kåñëa a fortunate jéva receives the seed of the bhakti creeper.

The Seed of the Bhakti Creeper kåñëa yadi kåpä kori kona bhägyaväne guru antaryämi-rüpe çikhäya äpane “Kåñëa is situated in everyone’s heart as the caitya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.”5

If Kåñëa showers His mercy on some fortunate jéva, He appears before him as guru, and teaches him. That is mercy. Therefore, Gurudeva is known as kåñëa-kåpä-çré-mürti, the embodiment of kåñëa-kåpä, the mercy of Kåñëa. To get guru means to receive the mercy of Kåñëa, kåñëa-prasäda. That is what one should under*Caitanya-caritämåta, Madhya-lélä 19.151

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stand. Obtaining material enjoyment, liberation, gold, kämiëé – women, or name, fame and prestige is not good fortune. The mäyä-grasta jéva, the conditioned soul thinks: Oh, this is good fortune. However, this is not real good fortune.

What then is good fortune? Good fortune means to get the seed of the bhakti creeper. What is the seed of the bhakti creeper?

The seed of the bhakti creeper is çraddhä, unflinching faith, çästriya-çraddhä, faith in sädhu-çästra-guru-väkya. And what is the seed of çraddhä? The seed of çraddhä is sädhu-guru-kåpä, the mercy of sädhu-guru.

Śrī Guru Uncovers Nitya-Siddha Bhāva In Bhakti-rasämåta-sindhu [1.2.2] it is stated: nitya-siddhasya bhävasya präkatyam hådi sädhyatä, by the mercy of çri Guru, sadguru, one will develop prema-bhakti; çraddhä, rati, ruci, préti will gradually develop. Jévera ‘svarüpa’ haya—kåñëera ‘nitya däsa’, the svarüpa, the real identity of the jéva is eternal servant of Kåñëa.

The nitya-siddha bhäva, the eternal perfect love, prema-bhakti, is in the jéva but it is covered over. How will the covering be removed?

How will bhakti manifest?

If you get guru-kåpä, the mercy of guru, the covering is lifted and bhakti will manifest. It is not that bhakti is not in the jéva.

It is already present in the jéva, however, it is not manifest, it is covered. Gurudeva only uncovers it. He causes its manifestation.

One who is able to do so, he is guru. He is a mahä-bhägavata. By his mercy we obtain the seed of the bhakti creeper. “He has come to deliver me and relieve me from my distress and unhappiness.”

This bhäva arises in the heart upon seeing the guru. kåñëa se tomära, kåñëa dite pära tomära çakati äche 106

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ämi ta' käìgäla, ‘kåñëa’ ‘kåñëa’ bali’ dhäi tava päche päche6 “Kåñëa is his. He has bound Kåñëa in his heart with the rope of love. Kåñëa belongs to him. Only he can give me Kåñëa. Therefore, he will give me kåñëa-çraddhä, faith in Kåñëa, kåñëa-rati, kåñëaprema.” There should be unflinching faith. It is a question of faith.

Upon seeing such a guru, faith naturally comes, bhaktis tu bhagavad-bhakta-saìgena parijäyate*. Thus, bhakti is present although it is covered, but by the mercy of guru, bhakti is uncovered. If it is not there, how will it manifest? It is there! Näsato vidyate bhävo näbhävo vidyate sataù; the seers of the truth have concluded that for the non-existent [the material body] there is no endurance, and for the eternal [the soul] there is no change. This verse is in Bhagavad-gétä [2.16]. Thus, this bhakti-dhana is present, however, it is gurudeva who makes it manifest – he uncovers it. Gurudeva is wealthy in bhakti-dhana, not in material wealth.

A Great Revolution “Guru came and gave darçana, however I am most unfortunate; I could not see him. This is most unfortunate.” Try to understand what I am trying to say. It is very deep philosophy. Upon seeing him, it is automatic, it is spontaneous that such bhäva arises in the heart to surrender unto him, and to serve him. Then it is to be understood that that jéva is a bhägyavän-jéva, a very fortunate jéva.

By hearing from him, coming in touch with him, associating with him and listening to his kathä, a faithless person becomes faithful, faith arises in his heart. He gets a new life. This is a very great incident in one’s life. This is a great revolution in life. The flow of his life is completely reversed. The flow was channelled towards * Båhan-näradéya Puräëa 4.33

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the material world or towards the objects of enjoyment, but now the flow is channelled towards Kåñëa.

To see çré-guru and sad-guru is a great revolution in life. Whatever you may be – an atheist, a scientist or a philosopher – if you are fortunate to see sad-guru, then your life will completely change. You will experience a new flow. This is bhägya; this is really good fortune. If there is no good fortune, one cannot have darçana of sad-guru. Therefore it is said: brahmäëòa bhramite kona bhägyavän jéva, guru-kåñëa-prasäde päya bhakti-latä béja*, one who is fortunate receives the seed of the bhakti creeper from the combined mercy of guru and Kåñëa, or Kåñëa in the form of guru.

The First Shower of His Causeless Mercy Gurudeva speaks kåñëa-kathä, and you see guru through your ears, not through your eyes. Through the ear, through väëé, he makes Kåñëa enter into you. The form of Kåñëa comes later. First, you have to hear. First His holy name comes, hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare Uttering this mahä-mantra, putting it into our ears, is the first shower of çré-guru’s causeless mercy. The result is immediate. The çabda-brahma, the transcendental word, the holy name in the form of the mahä-mantra, descends. That mantra frees us from our manaù-dharma, mental concoctions.

There are many gurus prepared to give mantra. They have made a profession of giving mantra. They are professional mantra gurus, mantra-vyavasäyé, who are always ready to give mantra.

“Come here. Give me a hundred dollars. I will give you Kåñëa im*Caitanya-caritämåta, Madhya-lélä 19.151

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mediately.” This is their business. However, what mantra can they give? The mantras they give are not real mantras, but only words – alphabet letters. They want praëäma and praëämé; they want to be worshipped and to receive money, hundreds of dollars. They cannot give you Kåñëa. You should understand this.

Śrīla Prabhupāda is Kṛṣṇa-Dātā-Guru Çréla Prabhupäda is not a mantra-dätä-guru, a guru who only gives a mantra, he is kåñëa-dätä-guru – the guru who came to give you Kåñëa, to give you shelter; äçraya-dätä-guru. He taught us how to tread the devotional path. He made all arrangements how to follow this path leading to Vaikuëöha. In a similar way as a primary school teacher takes the hand of a child to guide him to write A-B-C, Çréla Prabhupäda has taken our hand and taught us what other gurus are not able to, what other gurus do not know.

They only want praëäma and praëämé, worship and money.

Therefore they have no ability to take to this path of devotional service or to teach others how to tread the path. Whereas Çréla Prabhupäda made arrangements for çravaëaà, kértanaà, arcanaà, and vandanaà. That is his causeless mercy.

Śrīla Prabhupāda Made Many Arrangements Çréla Prabhupäda did not just give a mantra and then send the disciples home. No. He opened hundreds of ISKCON temples and centres throughout the world. He made arrangements for devotees to stay in the temple, and for receiving food, prasäda.

He made many nice arrangements in all ISKCON centres. Those who are gåha-tyägi – those who had already left home – will be able

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to stay here always and be engaged in hari-bhajan, in the service of Lord Hari. However, those who are gåhasthas, gåhastha-çiñyas, will they stay in their gåha only? No, they should come here at intervals, to the ISKCON Temples, associate with sädhu-vaiñëavas and hear hari-kathä.

There are also arrangements of many, many festivals. Every week there is a Sunday festival. Every week, every month; every year there are many festivals taking place. Gåhasthas should at least come and join during festival times. So come, attend the festival, hear kåñëa-kathä and accept very sweet kåñëa-prasäda. Then, because you have established a relationship with guru, you are in guru-saàsära.

Guru-saàsära means kåñëa-saàsära, the transcendental world.

Many big festivals, kértana, ärati and arcana, are going on day and night. Come and participate. You will get so much pleasure, so much joy and bliss. See the very beautiful Çré-vigraha, chant and dance before Çré-vigraha, and hear kåñëa-kathä. Taste this nice sweet, nectarean kåñëa-prasäda, mahä-prasäda. Your life will be successful and you will be relieved of all your suffering and unhappiness. Çréla Prabhupäda made all these arrangements so we could follow this path of devotion.

The Only Bhikṣā Not only that, Çréla Prabhupäda sends preachers to all corners of the world. In towns, villages, and homes, he attracts people, “Come here to our ISKCON centre. Stay here, take prasäda, do hari-kértana, rädhä kåñëa bolo, saìge calo ei-mätra bhikhä cäi!* This is the only bhikñä I am begging, ‘Utter Rädhä-Kåñëa. Come with me!

Come with me!’” * Gétävalé

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Gåhasthas cannot serve Rädhä-Kåñëa day and night. Whenever you have the opportunity, come to the temple. Chant Hare Kåñëa, dance and take kåñëa-prasäda. He has made all these arrangements. Çréla Prabhupäda is not only mantra-dätä-guru, he is also äçraya-dätä-guru. He is not a guru who only gives mantra, he also gives shelter, and he gives Kåñëa. He takes responsibility for all of his disciples.

Enter into Kṛṣṇa-Saṁsāra You are indebted. You have many debts to pay back to the demigods, to all the living entities, to your father and mother, to all humanity. How can you pay them back? You cannot, but there is something you can do: you can come and enter into gurusaàsära, kåñëa-saàsära. All arrangements are made to develop bhakti, pure bhakti, and you will be free from your debts and obligations. Çréla Prabhupäda is supremely merciful. He never discouraged gåhasthas. You are a gåhastha, so keep aside your mäyä-saàsära, material saàsära. Come slowly and enter into our saàsära. There may be some delay; still we will not neglect you. We will catch hold of your çikhä and drag you. This is all by Prabhupäda’s mercy. Think how merciful he is! This is Çré Çrémad A.C. Bhaktivedanta Swami Prabhupädajé Mahäräja, a mahä-bhägavata, bhägavatottama*.

He Opened the Door to One and All Çréla Prabhupäda organised so many festivals, printed so many books and magazines, constructed many beautiful temples, arranged dhäma-parikramäs of Navadvépa-dhäma, and Våndävanadhäma. He sent preachers to all corners of the world, to every *bhägavata-uttama: best of the devotees.

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town and village, making arrangements for preaching the science of Kåñëa consciousness. He opened the door for one and all, regardless of whether one is päpé or täpé, the most degraded, sinful person or the most elevated person. That is his causeless mercy, supreme mercy, incomparable and uncommon mercy.

He Showered His Mercy on One and All Today is the holy disappearance day of Çréla Prabhupäda. If we pray for his mercy, have his darçana, and hear his nectarean kathä, all auspiciousness will come to us. Our life will be successful and we will become free from material bondage. This is true good fortune. Çréla Prabhupäda has showered his mercy on one and all; on very materialistic persons, on wealthy persons, on those who cannot follow the four regulative principles, on those who cannot give up smoking bédi or cigarettes – blowing the white flute, and on those who cannot give up eating fish, meat and drinking liquor. He still tells them, “You have wealth, give something to us, and we will utilise that wealth in Kåñëa’s service.” For this reason he established Life Memberships, thereby giving an opportunity to those people who otherwise would not have the opportunity to render some service. In this way they will get sukåti so that, in this very life or in their next life, they will become a bhakta, definitely.

According to your ability you may accept this opportunity. The more you accept, the more auspiciousness will come to you.

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Guru-Sevā Is Everything

What Is Proper Enquiry?

In the Çrémad-Bhägavatam it is said: kämasya nendriya-prétir läbho jéveta yävatä jévasya tattva-jijïäsä närtho yaç ceha karmabhiù “Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or selfpreservation, since a human being is meant for enquiry about the Absolute Truth. Nothing else should be the goal of one’s works.”1

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hat is proper enquiry and what subject should one enquire about? Jévasya tattva-jijïäsä närtho yaç ceha karmabhiù – one should not enquire about the comforts and pleasures of the body. “How can I fulfill my material desires?” “How can I enjoy?” These are not tattva-jijïäsä, enquiries about tattva. Do not enquire about these things: kämasya nendriya-prétir läbho jéveta yävatä.

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What is the purpose of my survival? What is the goal of my life? What is the purpose of this rarely achieved human birth?

What is the supreme attainment? That is proper enquiry. All of your activities should centre on tattva-jijïäsä: enquiry about tattva. Çréla Sanätana Gosvämé is a mahäjana. Mahäjano yena gataù sa panthäù – the mahäjanas have shown us the path, so we follow in their footprints. When Çréla Sanätana Gosvämé met Çrémän Mahäprabhu, what did he enquire about?

He asked, “Who am I? What is my real identification? Why have I been afflicted with the three täpas, ädhyätmika, ädhibhautika, and ädhidaivika? What shall I do so that I will achieve all auspiciousness? What is the goal of my life, and what shall I do to achieve that goal? What is my duty? What is my necessity?” These are all enquiries about tattva: tattva-jijïäsä.

Who Knows the Perfect Answers? tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù “Just try to learn the truth by approaching a spiritual master.

Enquire from him submissively and render service unto him.

The self-realised soul can impart knowledge unto you because he has seen the truth.”2

This verse from the Bhagavad-gétä describes who it is that knows the perfect, correct answers to your questions: a tattva-darçi – he who is a seer of the truth. What is the truth? Advaya-jïäna-tattva vraje vrajendra-nandana – the Absolute Truth is Vrajendra-kumära, the son of Nanda Mahäräja in Vrajabhümi. He is 114

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the Absolute Truth. Who is the seer of the truth? One who is the knower of the truth. Only that person who is a seer of the truth, a knower of the truth, can answer these questions perfectly. Otherwise, no one can answer these questions. One should meet such a guru who is the seer of the Absolute Truth – Nanda-nandana Kåñëa.

Depend Completely on Kṛṣṇa Where is such a person available? Do you know him? If you do not know him, then how can you get him? Do you have knowledge about him? The conditioned soul has no knowledge about such a person. The conditioned soul has four defects: bhrama – the tendency to make mistakes; pramäda – the tendency to be illusioned; vipralipsä – the tendency to cheat; and karaëäpäöava – imperfect or defective senses. If you think that you will accept something as true if you can see it with your eyes, then you will be cheated. What you see is not correct. You have defective senses.

When you are sitting in a fast-moving train and look at the trees outside, what do you see? The trees seem to be swiftly running backwards, don’t they? But is that correct? You are moving and the trees are standing still, but you see something different. So how can you think – I will see? You have defective senses, so how can you see? How can you understand and recognise who is guru?

Devotee: Kåñëa will send him to us. Çré Çrémad Gour Govinda Swami: Yes, that is a fact. Pray to Kåñëa, Kåñëa knows. “O Kåñëa, I am Your servant. You are my eternal master. I want to serve You. How can I serve You? Where are You and where am I? I am rotting in this whirlpool of mäyä, here in the material world. It is impossible on my part to serve

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You. Who is there to help me and take me to You? That is guru, Your dear devotee, Your pure devotee. You know him. I do not know him. You know who is dear to You. You know Your own men. I do not know them. Please help me. I need such a person as Your dear devotee. If I meet him, surrender unto him, render service to him, and if he is pleased, then he will introduce me to You. Otherwise, how can I be introduced to You?” This is the only process: depend completely on Kåñëa. Kåñëakaruëä-maya, Kåñëa is very merciful. Kåñëa is the supreme father.

We are His children. We have forgotten Him. We have been placed here in this dreadful ocean of material existence, but He always thinks of His children, and how we can come to Him. He is always very merciful.

Be Restless and Cry in Your Heart You have to cry and cry before Him: Kåñëa please help me!

Please send one of Your own very dear men who will help me and take me to You! Then Kåñëa will make that arrangement. Kåñëa’s arrangement is the perfect arrangement. If you make your own arrangement, it will be defective. You should depend completely on the mercy of Kåñëa and you should cry for it in your heart. Not that you will sleep soundly, thinking; Oh, Kåñëa will send him to me. No, you should feel restless; How can I get it? When will I get the mercy of Kåñëa and meet His dear devotee, a sädhu-guru? You should always be feeling restless and cry in your heart. If your head has caught on fire, can you sit still? No. You will run! Looking for water you will not be able to sit still. You are actually in a similar condition, so you should cry: O Kåñëa, O Kåñëa! Please, please shower Your mercy on me. Send Your dear devotee to me. I am burning. I am burning here in a frying pan.

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The material world is saàsära-dävänala, a blazing forest fire.

There is a verse in the Fifth Canto of the Çrémad-Bhägavatam wherein Jaòa Bharata says to Räja Rahügaëa that this material world is a forest, bhaväöavé. You are inside that forest and do not know your way. Is it this way or is it that way? Which way is it?

In the jungle there are so many trees, thorns, pebbles, ferocious animals, mountains – so many obstacles. I am bewildered – Where to go? Where to go? Sometimes the friction of two pieces of wood generates a fire there. Oh, I am burning now in the forest fire. Your head is on fire. How can you sit still? Where is water?

Where is water? Where is water? You quickly run! Similarly you have to cry, then Kåñëa can understand – Yes, now he is crying for Me. And then Kåñëa will make an arrangement.

Saubhāgya or Durbhāgya Good Fortune or Bad Fortune brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä béja “According to their karma, all living entities are wandering throughout the entire universe. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.”3

The word ‘bhägyavän’ is very significant. After wandering through many, many universes, a jéva who is bhägyavän – fortunate, by the mercy of Kåñëa, gets guru. Then by the mercy of guru,

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he gets Kåñëa. Guru-kåñëa-kåpä – by the mercy of Kåñëa and the mercy of guru, the seed of the bhakti creeper will be available. So according to one’s bhägya, good fortune, guru is available. One may have good fortune or bad fortune, saubhägya or durbhägya.

One who has good fortune gets Kåñëa’s mercy and gets a guru sent

by Kåñëa. But, if one has bad fortune, how can he obtain çré-guru?

Kåñëa is the all-knowing person, sarvajïa. He knows that different persons have different tastes and temperaments. They are not all equal. Your taste is not the same as his or hers. All individuals differ. Kåñëa knows all this. So accordingly, an arrangement is made. This devotee needs a different type of guru. That type of guru will be made available. “Yes, you want to marry a nice lady?

That is what you desire? All right, marry her.” But that is not the business of guru. That is Mäyä’s business. So Kåñëa says, “All right, Mäyä, you send a guru to him. He needs that kind of guru.”

Serve Kṛṣṇa Without Duplicity Simplicity is Vaiñëavism – saralatä hi vaiñëavatä. Those who are simple have no other desire in their heart. Oh no, Kåñëa, I only want to serve You. I do not want anything from You. This is niñkapaöa-seväta, to serve Kåñëa without duplicity. na dhanaà na janaà na sundaréà kavitäà vä jagad, éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi4 “O Kåñëa, I don’t want material wealth from You. I don’t want material followers – janam from You. Na sundaréà kavitäà – I don’t want a beautiful woman from You. I don’t want liberation from

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You. Janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi – life after life, I only want to render loving service unto You, giving You all pleasure and happiness. I don’t want anything else from You.” This is niñkapaöa-seväta – service without duplicity. He, who is completely dependent on the Supreme Lord Kåñëa, is bhägyavän – a fortunate soul. He is simple-hearted, without duplicity. He does not want anything for himself from Lord Kåñëa. He only wants to give all pleasure and happiness to Kåñëa. Kåñëa becomes pleased with him. He is a really fortunate soul, bhägyavän jéva. Kåñëa Himself appears before him as guru. And when he speaks it is very sweet, pleasing to hear: karëa-rasäyana.

Kṛṣṇa Assumes a Body and Appears as Guru The Kaöha Upaniñad (1.2.23) states: näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanuà sväm5 You cannot understand ätma-tattva, paramätmä-tattva by dint of material scholarship, learning, merit, or intelligence. Na bahunä çrutena – you cannot understand it by hearing from many orators, karmés, jïänés, yogés and panditäs.

One may then wonder, how can I understand You, Kåñëa? How can I get Kåñëa? How can I serve Kåñëa? For one who only has this desire and nothing else, Kåñëa manifests before him as guru – yam evaiña våëute tena labhyas, tasyaiña ätmä vivåëute tanuà sväm. Kåñëa

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is there in the heart as Paramätmä. He understands – he is crying for Me. So He assumes a body, tanu, and appears as guru.

Bhagavat-Māyā Sends a Guru Kåñëa knows those who are not simple-hearted, who are crooked, and who have some other desires. Kåñëa knows all this very well. So Kåñëa directs Mäyä to send a guru to them – send a guru to her, send a guru to him. Mäyä then makes an arrangement, and instead of obtaining a real teacher they get a cheater. Bhagavat-mäyä sends a guru to them, but for those who are without duplicity, simple-hearted, who have no other desire, who are crying in their heart how to get Kåñëa, how to understand Him and serve Him, Kåñëa Himself appears before them as guru. This is how you can get guru.*

How Can You Get Spiritual Strength?

How can you get strength? I am not talking about physical strength, but spiritual strength.

Devotee: Is it by the combined mercy of guru and Kåñëa? Çré Çrémad Gour Govinda Swami: If you serve guru with love and affection, you will get immense strength. Guru-sevä and näma-sevä – Service to guru and service to the holy name. If you can do that then you will get immense strength.

To whom does Kåñëa listen? One who prays – O Kåñëa, I do not want anything from You, na dhanaà na janaà na sundaréà kavitäà. I do not want anything for my pleasure and happiness * See Appendix III, page 203.

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from You. I am completely dependent on Your will. Whatever You want from me, even if it is very, very difficult on my part to fulfill Your will, still I want that. It is my happiness to fulfill Your will.” Kåñëa listens only to his prayers.

Kåñëa is all-auspicious. There is nothing inauspicious in His arrangements, but we cannot understand them. We are on the bodily platform. We always want bodily comforts and enjoyment.

If there is anything uncomfortable for the body we do not want it.

Kåñëa will never listen to such a person. Kåñëa listens to one who with a pure, open heart says, “O Kåñëa! I don’t want anything from You.” Bhaktivinoda Öhäkura sings about this in Gétävalé (4.1): prabhu tava pada-yuge mora nivedan nähi mägi deha-sukha, vidyä, dhana, jana “O Lord, this is my prayer at Your lotus feet. I do not want deha-sukha. I don’t ask You for my bodily comfort, happiness or enjoyment. Vidyä, dhana, jana – I don’t ask You for material education, material wealth or material followers.”

This is the same prayer Mahäprabhu gave us, na dhana na jana.

Bhaktivinoda sings: nähi mägi svarga, ära mokña nähi magi*, I do not ask you for heavenly enjoyment, svarga-sukha. The demigods are having an abundance of enjoyment in the heavenly planets. I do not want it. I am not asking for that. I also do not want mokña, liberation. I am not asking for that. nija-karma-guna-doñe je je janma päi janme janme jeno tava näma-guna gäi7

*Gétävalé, Jhäìphi-Lophä 4.2

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Bhaktivinoda Öhäkura says, “I am not asking You to destroy my karma-phala, the reactions to my karma. If according to my guëa and karma I deserve to take birth as a worm, let me have it, but, in that birth I also want to serve You. Janme janme jeno tava näma-guna gäi, whatever birth I deserve according to my karma, in that birth I want to sing Your holy name. I want to serve You.” Kåñëa listens only to his prayer. Otherwise, Kåñëa will not listen.

Kåñëa, give me a good wife. Kåñëa give me this, give me that.

Jumping from one branch to another branch. He will not listen to you. How can one understand the Supreme Lord?

Devotee 2: By bhakti, devotional service. Çré Çrémad Gour Govinda Swami: Do you know what devotional service is? You have to hear, çravaëaà. You have to hear bhagavat-kathä with strong, unflinching faith from the lips of sad-guru, çré-guru. You have to surrender yourself completely at the lotus feet of guru and listen. There is no other way to understand Kåñëa.

Surrender - Serve & Enquire Devotee 2: Does such a guru have to be physically present? Çré Çrémad Gour Govinda Swami: Oh yes. He is a person. He is not impersonal.

Devotee 2: One may say, I’ll read books and ... Çré Çrémad Gour Govinda Swami: The books say, çästra says: accept guru. You have to accept. You have to go there and do praëipäta, paripraçna and sevä – surrender, serve, and enquire.

From whom will you enquire, the book?

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Devotee 2: If the guru leaves the planet before you have attained prema … Çré Çrémad Gour Govinda Swami: Are bäbä! Guru makes all these arrangements. Don’t worry about it. His arrangements are perfect arrangements. He has taken that responsibility; he has accepted you as a disciple. He has not rejected you. Guru means heavy, not laghu, light. The opposite of guru is laghu. Guru’s responsibility is very heavy. He has accepted the heavy responsibility to take you out of the fort of Mäyä. You are imprisoned in the fort of Durgä-devé or Mäyä. Guru has accepted that responsibility to take you out. He knows his responsibility. It is up to him. Don’t worry about it. You just serve guru. You just completely surrender. You should have firm, unflinching faith in guru and completely surrender. Listen to what he says and follow it as it is. Don’t twist it.

Don’t add any of your deliberation to it. Don’t concoct anything.

Then everything is assured.

Complete Surrender & Unflinching Faith Devotee 1: Prabhupäda initiated about 10,000 disciples, and perhaps 95% have gone. What is their destination? Çré Çrémad Gour Govinda Swami: Why did they go?

Devotee 2: No faith? Çré Çrémad Gour Govinda Swami: Yes, they had no faith.

Devotee 1: So is Prabhupäda still responsible for them? Çré Çrémad Gour Govinda Swami: Why? If you have no faith in guru, why will he be responsible for you? They have no faith in guru and are not surrendered. They were great pretenders. They

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pretended that they were surrendered, but they were not surrendered. Otherwise why did they go away?

Devotee 1: So even though we get initiation, unless we actually surrender, the guru will not take responsibility for us? Çré Çrémad Gour Govinda Swami: No. Why will he not surrender? He has no faith in guru. It was only a formality. You have no faith. You are not really surrendered. You have only pretended that you were surrendered. As Kåñëa knows everything, guru knows everything. As you sow so you reap.

Devotee 1: If Prabhupäda knew that this would happen, why did he initiate them? Çré Çrémad Gour Govinda Swami: Are bäbä, the devotee wanted that. All right, take it.

“I want it, father! I want it!”

“That’s fire.”

“No, I want it!”

The father says, “Hey! That is fire! Don’t touch it!”

But the child cries and says, “No, nooooo! I want it!”

“All right, take it.” What to do? Let him be burnt. Then he’ll learn. Then he’ll cry for help.

Complete surrender is needed – not partial, not conditional, and not artificial – at the lotus feet of guru, to hear bhägavata-kathä from him with firm, unflinching faith. Then you will understand Bhagavän, otherwise not.

To Disobey the Order of the Spiritual Master What is the most severe näma-aparädha? Disobeying the order of the spiritual master. Who commits that aparädha? Kåñëa has said:

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äcäryaà mäà vijänéyän nävamanyeta karhicit na martya-buddhyäsüyeta sarva-deva-mayo guruù “One should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”8

Kåñëa says, “Guru, äcärya, is as good as Myself, mäà vijänéyän.

Do not think of him as an ordinary mortal being, na martya-buddhyäsüyeta. He is as good as Me.” All the demigods are manifest in him. Kåñëa says that this is guru. But if one thinks – how is it that he is not a mortal being, that he is as good as Kåñëa? I cannot see this. He feels hungry. He eats, as I eat. He feels tired, as I feel.

He passes stool and urine, as I do. Sometimes he falls sick, as I do.

How is it that he is not a mortal being, na martya-buddhyäsüyeta?

I cannot see it. I cannot accept it. This is the most severe näma-aparädha. This type of person disobeys the guru’s order.

That devotee was remarking that Prabhupäda initiated thousands of people, but now they have gone. Why did they go? They committed this aparädha. They did not follow Prabhupäda’s order.

They did not understand Prabhupäda. They did not understand him at all. Prabhupäda instructed them to chant sixteen rounds of the pure name, and to follow the regulative principles very strictly. Are they doing this? They are all breaking the regulative principles, and they are not chanting sixteen rounds. Because they are not surrendered, they have not accepted guru like that. They are thinking that he is like us. So we may break his order.

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Who Can Save Us from this Precarious Situation?

Here in the material world, padaà padaà yad vipadäm*, at every step there is danger, vipada. We have unlimited material desires that are pulling us down, and keeping us in this dreadful ocean of material existence. We have been drowning, drowning, drowning! Who is there to save us and to protect us in this dangerous situation? No one except guru-päda-padma – the lotus feet of guru can save us from this precarious situation. If you think of guru as an ordinary human being then you commit the most severe näma-aparädha. Then you cannot have faith in his words. You cannot surrender unto him. You will only be a pretender. That is the reason why these devotees left – nothing else.

What Does Sannyāsa Mean?

What is sannyäsa? To be constantly engaged day and night, twenty-four-hours, in hari-bhajana. For those who are pretender devotees, their sannyäsa is for bhukti and mukti, material enjoyment and material liberation. But sannyäsa means no material desires, no material enjoyment and no material liberation. Bhavatäd bhaktir ahaituké tvayi – life after life I only want unalloyed *samäçritä ye pada-pallava-plavaà mahat-padaà puëya-yaço muräreù bhavämbudhir vatsa-padaà paraà padaà padaà padaà yad vipadäà na teñäm “For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Muräri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is paraà padam, Vaikuëöha, the place where there are no material miseries, not the place where there is danger at every step.” (Çrémad-Bhägavatam 10.14.58)

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devotion. Nothing else. That is sannyäsa. These persons receive the mercy of Bhakti-devé.

The Proper Use of Our Minute Independence What sort of consideration, vicära, should we have so that everything will be auspicious for us? Guru gives the understanding that whatever you find here is all paraphernalia for Kåñëa’s enjoyment, not for your enjoyment. One who has this understanding gets all-auspiciousness. He uses everything in Kåñëa’s service.

There is no suffering for him. He has no more independence at all. Once you surrender completely, your independence is gone. If you retain your independence then you are not surrendered. You are a pretender. Minute independence has been granted to you for this purpose: to surrender to Guru and Gauräìga. That is the proper use of independence. Once you surrender completely, your independence is gone. Then you are in the hands of guru.

One who completely surrenders gives up all his crookedness and duplicity. With a simple heart and mind, he serves guru and Gauräìga and engages himself in hari-bhajana. It is guaranteed that in this life he will get Kåñëa. But how many are doing that?

All are pretenders. Guru knows that they are pretenders. They are retaining their independence. They do as they like. They do not listen to guru. They only say, “Yes, yes, yes, Guru Mahäräja. Yes, I understand. Oh, all right, all right. I’ll do it. I’ll do it, but right now I am in a dangerous situation. There is a problem. There are monetary difficulties. There are family difficulties. I am trying to solve them and then I’ll do it.” If you behave like that, then how can you get mercy? Guru ädeça nirvicärare grahaëéya – whatever the guru orders, immediately do it. Do not add any of your deliberation to it.* *Rämäyaëa, ayodhyä-käëòa 22.9

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Follow the Order As It Is We cite the examples of Lord Räma and Lord Paraçuräma. They are the Supreme Lord Bhagavän, not ordinary human beings. It was declared in Ayodhyä that Lord Räma would become king the next morning, but in the night, everything changed completely.

When the day dawned, instead of the order that He would sit on the throne, the order came: Bharata will be king and Räma will go to the forest for fourteen years.” Without any deliberation, Lord Räma accepted it. He did not ask why shall I go to the forest? It is My birthright to sit on the throne. Immediately He accepted it and started out without delay. He did not add any deliberation to the order, but executed it straight away.

When Bharata returned to Ayodhyä, he asked how this had happened? He understood that it was the conspiracy, politics, of his mother Kaikeyé, and he became angry with her. Bharata is the ideal brother.

He said, “No! Ayodhyä belongs to Räma. Räma is the king.

Only He can sit on the throne. I am Räma’s servant. How can I sit on the seat of my master?”

He went to Räma, who was staying in a nearby forest, to bring Him back, but Räma would not return. He said to Bharata, “Whatever the order is of your gurujanas, just follow that as it is. Don’t add any of your deliberation to it. That is good for you and good for Me. For fourteen years I must live in the forest. I am banished. This is guru’s order. However difficult it may be, I must carry it out, and for fourteen years you have to rule. Just follow as it is.” Then there was nothing to say.

Bharata replied, “I am Your servant. Ayodhyä belongs to You. Only You can sit on the throne. I will rule. I’ll carry out that order, but I will not sit on the throne. I will rule as Your servant.

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You are my Lord and master and You order me. For fourteen years I’ll rule on Your behalf, as Your servant.”

He took Räma’s wooden sandals, put them on his head, and then put them on the throne and declared, “Räma is the king. I am ruling in His absence for fourteen years as His representative or servant. I am carrying out His order.” This is the process. He did not deliberate. This is how to execute the order of the guru.

Jamadagni is the father and gurujana of Paraçuräma. Jamadagni had many sons. He ordered all of them, “Cut off the head of your mother, Reëukä.” Everyone denied except Paraçuräma. “How is it that we will cut off the head of our mother, kill our mother, mätrahatyä?” They deliberated on his order, and all of them denied following it except for Paraçuräma who immediately chopped off the head of his mother with an axe. He did not deliberate. This is how to execute the order of the guru.

[Speaking to a devotee in the class:] You are thinking, Oh, I have this difficulty. I have this problem now. I am in this condition. I cannot follow guru’s order. But at every moment there are problems in the material world. It is beset with problems. How can you say, ‘no problem’? This material platform is such a nasty platform. In the words of Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja; it is not a fit place for any gentleman to live. There are always problems. The body gives problems. The situation gives problems. The environment gives problems. The so-called bodily relations give problems. There are so many problems.

Execute the order of guru as it is. Do not add any of your deliberation. That is what you should understand. Then you will get the mercy of Guru and Gauräìga. Give up your independence.

Completely surrender unto the tattva-darçé-guru, who has seen the Absolute Truth, and render service to him without duplicity,

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niñkapaöa-sevä. I say that if you do so, in one life it is guaranteed that you will go back home, back to Godhead, and get Kåñëa. It is guaranteed. If you can engage yourself in the service of such a personality day and night, twenty-four-hours, without duplicity, and hear bhagavän-kathä from him, then you will definitely get Kåñëa. This is the only consideration. There is no other consideration, vicära.

Run Behind Him with Leech-Like Tenacity Such a premé-bhakti has bound up Kåñëa in his heart with the rope of love. Bhaktivinoda Öhäkura, in Çaraëägati (7.7.4) sings, kåñëa se tomära, kåñëa dite pära tomära çakati äche ämi ta’ käìgäla, ‘kåñëa’ ‘kåñëa’ bali’ dhäi tava päche päche “O Vaiñëava Öhäkura! Kåñëa belongs to you. You have bound Kåñëa. Only you can give me Kåñëa. I am käìgäla, a pauper, since I am bereft of Kåñëa. Give me Kåñëa, give me Kåñëa.”

A poor man runs behind a wealthy man, “Oh Sir, please give me one penny. Please give me one penny.” Similarly, you should approach a Vaiñëava sädhu and beg from him, running behind him with leech-like tenacity; not leaving him – that is needed. Then sädhu-guru will shower his mercy on you, because Çyämasundara is there in his heart. If you can serve such a guru and get his mercy, then he can transfer Kåñëa from his heart to your heart. He has the çakti to do so. He can make Kåñëa appear in your heart. Kåñëa listens to him. Otherwise, how can you get Kåñëa?

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You Must Approach Guru Devotee 3: What if someone says that they did not receive any specific instruction from Prabhupäda? Çré Çrémad Gour Govinda Swami: The guru gives general instructions to everyone, but there are specific instructions to individuals. You must ask for it. How can I serve you? My Guru Mahäräja asked Çréla Bhaktisiddhänta Sarasvaté Prabhupäda, “How can I serve you?” Çréla Bhaktisiddhänta Sarasvaté told him, “You must go to the Western world and preach the science of Kåñëa consciousness in English.” That is a specific order.

Devotee 3: What if you never got a specific order from Prabhupäda? Çré Çrémad Gour Govinda Swami: That means you have been cheated. You wanted to be cheated, and you are cheated. You should have asked – Please instruct me. How can I serve you?

What do you want from me? If you enquire in this way then the guru will give specific instructions. General instructions are for one and all, for the whole world, even those who are not disciples.

Devotee 3: The movement was so big at that time. Unless you were a big leader, you could not get a personal instruction. Çré Çrémad Gour Govinda Swami: When you are a disciple, you have a right. You must approach guru. Offer millions of daëòavat-praëämas to him, and say, “Please, what do you want from me?

How can I serve you? What will please you? Please tell me.” You must do that. If you don’t, it means that you want to be cheated.

You are an easy-going person. You are thinking; why shall I go and bring such danger for myself? If I go near him then some hardship will come on my head. You keep yourself away from guru.

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You think, Oh, his instruction is in the books. It is all right. I will get whatever instruction I need from whoever gives the lecture.

This is the mentality of an easy-going person who is not prepared to undergo hardship for the service of Guru and Gauräìga. How will such a person advance?

Distress & Hardship Are My Supreme Asset tomära seväya duùkha hoya jato seo to’ parama sukha sevä-sukha-duùkha parama sampada näçaye avidyä-duùkha “All the troubles encountered in Your service shall be the cause of great happiness, for in Your devotional service joy and sorrow are equally great riches. Both destroy the misery of ignorance.”9

Çréla Bhaktivinoda Öhäkura gives us instructions, “O Lord, O Guru and Gauräìga! Whatever distress comes, whatever hardship comes in Your service, those hardships are my greatest pleasure.

That distress and hardship are parama sampada, my supreme asset.” Näçaye avidyä-duùkha – all of your ignorance will be dispelled and your eyes will be opened. There will be enlightenment, no darkness. You will be able to see clearly. Whereas, one who keeps himself away from guru thinking – If I go near him then some hardship will come on my head, better to stay away. Oh yes, books are there, all the instructions are there in the books that describe this deep nectar. I will get it from there – he does not take his service to guru seriously.

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Kṛṣṇa and Sudāmā Set an Example When Kåñëa and Sudämä were students in Sändépani Muni’s äçrama, they set an example. Once there was no firewood for cooking. So Sändépani Muni’s wife, guru-mätä, said to the boys, “There is no firewood. How can I cook? Go and fetch wood in the forest.” Both Kåñëa and Sudämä took an axe in their hand and went out. Why? This is service, guru-seva. He is the Supreme Personality of Godhead. His will is supreme. By the will of the Supreme Lord the creation and the annihilation takes place; by His mere willing. If He had wanted, immediately truckloads of firewood would have come there. What is the necessity of going to the forest with an axe in His hand on the part of the Supreme Personality of Godhead? This is guru-seva. We have to do it. This fire is needed. The order came. There was no fuel, no dry wood.

Therefore, they went to the forest.

Then this wonderful incident took place; black clouds appeared in the sky, a very heavy storm came blowing torrential rain. The whole land became inundated. It was a very dark night with roaring thunder and lightning. The two boys were in the forest and could not go back to the äçrama. The Supreme Personality of Godhead could not come back to the äçrama! Sändépani Muni could not sleep that night – Oh, these two boys went out, and it is such a bad night with torrential rain, such a heavy storm. No one can go out of the house or even open the door. The whole land is inundated. What has happened to them? He was just thinking, and thinking in this way, and had a sleepless night.

As soon as day dawned and the rain stopped, Sändépani Muni went out to see where they were. After some time he saw Kåñëa

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and Sudämä standing beneath a tree. They were wet from the rain and were shivering. Kåñëa was acting as if He had a material body. His body is not material, but He was teaching us. They were shivering and shivering. They contracted such bodily pain and distress in the service of guru. Sändépani Muni embraced them, “You are sat-çiñya. This body is very dear to everyone. No one wants to give distress to the body, but you both took such bodily distress and unhappiness for me.”

Serve Guru with a Loving Heart Kåñëa has said, näham ijyä-prajätibhyäà tapasopaçamena vä tuñyeyaà sarva-bhütätmä guru-çuçrüñayä yathä10 “I am not very pleased with a brahmacäré, who is tapasopaçama – very strict in following brahmacäré life, or a sannyäsé, who may be very strict in following the sannyäsa order, or a very strict gåhastha, but I am pleased with persons who, not caring for their own discomfort, serve guru with a loving heart.”

Here Kåñëa has said that He becomes very pleased with that person who serves the guru with a loving and pure heart, offering niñkapaöa-sevä with love and affection, not caring for his own discomfort, bodily pain, unhappiness or distress.

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Śrī Guru Makes Krsna .. .

Appear in Your Heart

jano ‘budho ‘yaà nija-karma-bandhanaù sukhecchayä karma saméhate ‘sukham yat-sevayä täà vidhunoty asan-matià granthià sa bhindyäd dhådayaà sa no guruù “In hopes of becoming happy in this material world, the foolish conditioned soul performs fruitive activities that result only in suffering. But by rendering service to the Supreme Personality of Godhead, one becomes free from such false desires for happiness. May my supreme spiritual master cut the knot of false desires from the core of my heart.”1

F

or material happiness, the conditioned soul involves himself in fruitive activities, which actually put him into material distress. Because the conditioned soul does not know this, he is said to be in avidyä, or ignorance. Because of a false hope for happiness, the conditioned soul becomes involved in various plans for material activity. Here, Mahäräja Satyavrata prays that the Lord sever this hard knot of false happiness and thus become his supreme spiritual master.2

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The Living Entities in Their Conditioned State Çréla Jagadänanda Paëòita, an intimate and prominent associate of Çré Caitanya, has given a very nice description of the jéva’s condition in this material world in his book Çré Premavivarta. cit-kaëa – jéva, kåñëa – cinmaya bhäskara nitya kåñëe dekhi – kåñëe karena ädara “The living entities are infinitesimal parts of the Supreme Absolute Truth, and Çré Kåñëa is that Supreme Absolute Personality, transcendental and effulgent. When the living entities realise that Çré Kåñëa is the eternal and absolute controller, they engage in His loving devotional service.”

kåñëa-bahirmukha haïä bhoga-väïchä kare nikaöa-stha mäyä täre jäpaöiyä dhare “When the living entity desires to enjoy separately from Kåñëa and turns his attention away from Him, the illusory potency of the Lord, mäyä, which is nearby, immediately takes the soul in her clutches.”

piçäcé päile jena mati-cchana haya mäyä-grasta jévera haya se bhäva udaya “Being mäyä’s captive, he becomes bewildered, acting like someone possessed by a witch.”

ämi siddha kåñëa däsa, ei kathä bhule mäyära naphara haïä cira-dina bule

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“The jéva, having forgotten his constitutional position as the eternal perfect and pure servant of Kåñëa, remains mäyä’s slave while going from one body to the next.”

kabhu räjä, kabhu prajä, kabhu vipra, çüdra kabhu duùkhé, kabhu sukhé, kabhu kéöa kñudra “The jéva goes through many births, sometimes being born as a king, sometimes as an ordinary citizen, sometimes as a brähmaëa, and sometimes as a çüdra. Sometimes he is suffering, sometimes he is happy and sometimes he is born as a tiny insect.”

kabhu svarge, kabhu martye, narake vä kabhu kabhu deva, kabhu daitya, kabhu däsa, prabhu “Sometimes he goes to heaven. Then, he has to come down to earth again, or maybe he has to go to hell. Sometimes he is born as a deva, sometimes as a demon, sometimes as the master, and at other times as the servant.”

ei-rüpe saàsära bhramite kona jana sädhu-saìge nija-tattva avagata hana “While transmigrating from birth to birth in this material universe, if by chance the living entity comes into contact with pure bhaktas, he immediately becomes aware of his true identity as a pure spiritual soul, the eternal servant of Kåñëa.”

nija-tattva jäni ära saàsära na cäya kena vä bhajinu mäyä kare häya häya

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“Enlightened by this knowledge, he desires material entanglement no longer, lamenting, ‘Alas! Why have I served this illusory material energy for so long?’”

kaëde bole, ohe kåñëa! ämi tava däsa tomära caraëa chäòi’ haila sarva-näça “He bitterly cries out, ‘O Kåñëa! I am Your eternal servant.

Ever since I left the shelter of Your lotus feet, my life has been completely devastated.’”

käkuti kariyä kåñëe òäke eka-bära kåpä kari kåñëa täre chäòäna saàsära “Çré Kåñëa is so merciful that if anyone entreats Him earnestly, He immediately releases him from material entanglement.”

mäyäke pichane räkhi’ kåñëa-päne cäya bhajite bhajite kåñëa-päda-padma päya “When the jéva breaks away from mäyä’s captivating spell and strives for attainment of Çré Kåñëa by rendering devotional service, he regains the supreme shelter of the Lord’s lotus feet.”

kåñëa täre dena nija-cic-chaktira bala mäyä äkarñaëa chäòe haiyä durbala “Çré Kåñëa fortifies him with His transcendental, internal potency, and this overbearing power of the Lord’s spiritual potency weakens mäyä’s influence upon the living entity.”

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sädhu-saìge kåñëa-näma’– ei-mätra cäi saàsära jinite ära kona vastu näi “The only desirable goal is to chant harinäma in the association of pure and saintly devotees. This is the best and only way to conquer nescience.”3

How Will Ignorance and Darkness be Dispelled?

The conditioned souls are covered with ignorance. This ignorance is the cause of their suffering. Thus they do not know what their real svarüpa is. Jévera ‘svarüpa’ haya-kåñëera ‘nitya-däsa’*, the constitutional position, or real svarüpa of the jéva is as the eternal servant of Kåñëa. kåñëa bhuli’ sei jéva anädi-bahirmukha ataeva mäyä täre deya saàsära-duùkha “Forgetting Kåñëa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [mäyä] gives him all kinds of misery in his material existence.”4

From time immemorial, the jéva has forgotten that he is kåñëa-däsa, the servant of Kåñëa. Out of ignorance, avidyä, he has been drowning in this dreadful ocean of materialistic existence, and has been suffering, and suffering, and suffering. How will this ignorance and darkness be dispelled? How can he understand and realise that he is kåñëa-däsa? How will his suffering be finished forever? This can only be done by the mercy of guru – guru-kåpa. *Caitanya-caritämåta, Madhya-lélä 20.108

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Saṁsāra The Residence of the Conditioned Soul ata ätyantikaà kñemaà påcchämo bhavato ‘naghäù saàsäre ‘smin kñaëärdho ‘pi sat-saìgaù çevadhir nåëäm “Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a moment’s association with pure devotees within this world of birth and death is a priceless treasure for any man.”5

The Sanskrit word saàsära means ‘this material world’, where you will find the ‘I’ and ‘mine’ principle. This material world, the residence of the conditioned soul, is saàsära. Saàsära is a very special word. ‘saàsära’ ‘saàsära’, ka’re miche gela käla läbha nä kaila kichu, ghatila janjäla “Having married and entered into the entanglements of materialistic family life, I passed my time in vain. I never had any tangible gain or permanent benefit, only trouble and botheration.”6

Bhaktivinoda Öhäkura has said, “In this rarely achieved human birth you are only wasting your time and energy by involving yourself in these material affairs – ‘saàsära’ ‘saàsära’.” What is the consequence and what are you achieving? You are becoming more and more entangled in this material world and increase your suffering and distress, nothing else. There are so many problems.

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This is saàsära. So many problems come, which is janjäla, inconvenience. The children are suffering some disease, your wife is sick, she has a problem, your daughter has a problem … There are so many problems! All this suffering is the consequence of this very amazing saàsära.

All are bound by the three modes of material nature, sattva, rajas, and tamas. You can see the variation of the three modes.

There are so many wonderful varieties of forms and bodies. In total there are 84 lakhs of species, and in the human form there are also different varieties. There are French, American, Indonesian, Indian, and Australian bodies; dark, white and red bodies. There are so many varieties and so many different moods; everyone’s mood and mentality is different. Then there is variety in places; hot, cold, deserts, flatland and mountainous regions. There are so many varieties.

The ‘I’ and ‘Mine’ Mentality Then there is the misconception of thinking in terms of ‘I’; I am a man, I am a woman, I am a human, I am an animal, I am a demigod, I am king, I am a brähmaëa, I am caëòäla, I am a servant, I am hungry, I am a husband, I am wife, I am father, I am son, I am friend, I am foe, I am paëòita (a learned scholar), I am mürkha (fool), I am a wealthy person, I am poor, I am happy, I am distressed, I am suffering, I am a hero, I am timid, I am weak. There is so much ‘I’. And besides that there is so much ‘mine’; my body, my home and hearth, my wealth, my bank balance, my wife, my son, my daughter, my husband, my father, my mother, my strength, my form, my caste, my creed, my nation, my knowledge, my activity, my assets, my followers. In this saàsära the living entity misconceives, thinking in terms of “I” and “mine”. ‘Saàsära’ ‘saàsära’, 141

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ka’re miche gela käla, läbha nä kaila kichu, ghatila janjäla, there is no real benefit or gain, only suffering, entanglement and problems, janjäla.

What Is the Answer to Our Suffering? ata ätyantikaà kñemaà påcchämo bhavato ‘naghäù saàsäre ‘smin kñaëärdho ‘pi sat-saìgaù çevadhir nåëäm “O devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society.”7

If you ask the question: How can the suffering jéva obtain real gain, maìgala-kñema*, auspiciousness? Then the answer is only by sädhu-saìga. Kñaëärdho ‘pi sat-saìgaù çevadhir nåëäm – if he has, even for one moment, real sat-saìga, association with a real sädhu, then his suffering will be over forever.

What Is Sat-Sanga?

What do we mean by sat-sanga? Sat-sanga means to associate with a sädhu, this means to hear from a sädhu, and to imbibe the mood of the sädhu. That is real sat-saìga. Sädhus and mahäjanas are wonderfully merciful. But an ordinary person cannot understand *Kñema refers to the merciful protection of the Lord. Maìgala means one who is elevated in every respect in the opulence of religious performances, ruling power, cleanliness and all other good qualities.

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this. Since time immemorial, the jéva has forgotten his svarüpa and the Supreme Lord Kåñëa. He is entangled with mäyä, attached to mäyä, and enjoying mäyä. Therefore, he has been suffering. What is mäyä’s activity? Mäyä presents sat as asat, and asat as sat; real as unreal, and unreal as real; distress as happiness, and happiness as distress; shelter as not shelter, and not shelter as shelter. Mäyä presents it in this way, and the mäyä-mugdha-jéva, the conditioned soul, completely in the clutches of mäyä, accepts real as unreal, and unreal as real; happiness as distress, and distress as happiness; shelter as not shelter, and not shelter as shelter. It is his ignorance that is the cause of his suffering. He is covered with the darkness of ignorance. He is groping in the darkness.

Shackled by Māyā Thus the mäyä-baddha jéva does not know about svarüpa; ätmasvarüpa, bhagavat-svarüpa, mäyä-svarüpa. He does not know this because he is completely enveloped in ignorance and dense darkness. He thinks: I am the doer, karta. Bhaktivinoda Öhäkura, who is a mahäjana, has said, “Jéva bale, – ‘kari ämi’, se ta’ satya naya, such a jéva declares ‘I am the doer!’ but that is not true.” He is in the trap of mäyä. Mäyä has bound him very strongly. It is a very strong bondage. His hands and legs are tied. Are you tied up? Where are the shackles? Where? See! My hands are free! The shackles are on both his hands and legs. But bound by mäyä, he cannot understand that those shackles are there. What are the shackles?

Saàsära-bandhana putra, kanyä, pita, mätä, ätméya-svajanä bandhana – attachment to my wife, my son, my daughter, my so-called friends, my father, my mother, my birthplace – janma-bhümi and my motherland, are all shackles, bandhana.

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Karuṇā-Maya Bhagavān Gives a Shock Therefore, the baddha-jéva, the conditioned soul is suffering, but he is so callous that he cannot understand that he is in bondage. He is in a fool’s paradise. And he tries to get pleasure in the company of his suta, mitra, ramaëé – son, friend, wife, daughter, kith and kin; his family members. He is a fool. But the Supreme Lord is very merciful, karuëä-maya. Sometimes, unexpectedly, He gives him a shock, similar to an electric shock. Something unexpected takes place in his life that shocks him. That karuëä-maya Bhagavän, merciful Lord, gives this shock so that he can thereby understand – Oh yes, I am in danger. I have a problem. By this external shock, the jéva is also shocked internally, and begins to think: I am in bondage. Subsequently he wonders how he can free himself. When one cries in the heart and enquires how he can free himself from this bondage, Kåñëa, who is the Supreme Father and who is present in our heart, understands this: Oh! My son is now crying for Me. Those who become aware that they are in trouble and wonder how they can become free from these shackles and bondage, are fortunate. Now there is hope for them. They are in a better position than those who do not realise this. Those who have developed callousness towards this cannot understand that they are in bondage. They are hopeless cases. This is why karuëä-maya Bhagavän, the merciful Lord, sometimes creates a situation whereby one may be shocked into a realisation.

A Fool’s Paradise The hog eats stool and enjoys. He thinks; oh I am eating rasagullä, so nice. The human beings are foolish. They are not eating 144

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rasagullä. They are eating something else. This is the hog mentality. The mentality of those who are callous is like the mentality of the hog. Being engaged in material happiness and sense enjoyment means eating stool and enjoying it. They think – Yes, I am enjoying. I am happy. They are in a fool’s paradise. They are so callous.

Temporary Material Relationships sarva-yoniñu kaunteya mürtayaù sambhavanti yäù täsäà brahma mahad yonir ahaà béja-pradaù pitä “It should be understood that all species of life, O son of Kunté, are made possible by birth in this material nature, and that I am the seed-giving father.”8

Kåñëa has said this in the Bhagavad-gétä. So all jévas are His children. A father has natural affection for his children. So when a conditioned soul cries because of his suffering, Kåñëa understands this and thinks: Yes, My child, who has forgotten Me since time immemorial, is now crying. In innumerable brahmäëòas he has undergone so many species of life, he has been wandering in so many bad places where he was eating nasty things like stool. After all this, he is crying to come to Me, so I cannot be indifferent to him.

But the baddha-jéva, the conditioned soul, has developed temporary relationships. Material means temporary; not real. A material relationship means a temporary relationship. He has developed an attachment to a temporary and unreal father and mother. He is calling his material father, ‘father’, and he is calling 145

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the material mother, ‘mother’. This is all out of ignorance. Then Kåñëa thinks, if I appear there and manifest My all-attractive Çyämäsundara form and show it to them, then they will be able to give up those temporary relationships and establish a real, eternal, perfect loving relationship with Me.

Kṛṣṇa Descends Out of Mercy Kåñëa thinks in this way because He is the only well-wishing friend of the jévas, suhådaà sarva-bhütänäà. Kåñëa is present in the heart of every living entity. He never deserts you. While residing in the heart of the conditioned soul, He cannot get pleasure and He is always somewhat distressed. But He gets pleasure in the heart of a devotee as a Vaiñëava’s heart is Våndävana. Kåñëa wants to appear in this material world, which is the residence of the conditioned souls, because He is very merciful. “So I will appear there and show them what is good for them, thereby I will dispel their ignorance, avidyä. When they look at Me in My eternal, very beautiful form, svarüpa, sac-cid-änanda-maya, such a nectarean form, then they will establish their relationship with Me and give up their temporary material relationships.” yadä yadä hi dharmasya glänir bhavati bhärata abhyutthänam adharmasya tadätmänaà såjämy aham “Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.”

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pariträëäya sädhünäà vinäçäya ca duñkåtäm dharma-saàsthäpanärthäya sambhavämi yuge yuge “To deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of religion, I Myself appear, millennium after millennium.”9

So in every yuga Kåñëa descends here, in different incarnations, and manifests His lélä. There are many different types of incarnations. This is the mercy of the all-merciful Lord. He appears and says, “Look at Me in My beautiful form. Establish a relationship with Me. You have a perfect eternal loving relationship with Me. Establish that relationship with Me. Give up your temporary material relationship, which is an abominable and miserable relationship that gives you misery, distress and suffering.” Therefore, Kåñëa appears and manifests His lélä here.

The Sādhu Advocates for the Suffering Souls In the Tenth Canto, Seventieth Chapter, of the ÇrémadBhägavatam you will find that Närada Muni went to see Kåñëa in Dvärakä and said, “O Kåñëa! You are always absorbed in Your mathurä-våndävana lélä-viläsa, Your pleasurable pastimes, but don’t You know that the jévas are suffering here in the material world?

They have been suffering, and suffering, and suffering, because they are forgetful of You. Please come with me. I want to take You to them. Please come and give Yourself to them. I have come to the material world on behalf of those suffering conditioned souls. I have come here to plead in Your court.” Gurus, sädhus, mahäjanas are the advocates in the court of Kåñëa. They plead on 147

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behalf of the suffering conditioned souls. Närada Muni does this.

Thus Närada Muni is guru. jévasya yaù saàsarato vimokñaëaà na jänato ‘nartha-vahäc charérataù lélävatäraiù sva-yaçaù pradépakaà präjvälayat tvä tam ahaà prapadye “The living being caught in the cycle of birth and death does not know he can be delivered from the material body, which brings him so much trouble. But You, the Supreme Lord, descend to this world in various personal forms and by performing Your pastimes You illumine the soul’s path with the blazing torch of Your fame. Therefore I surrender unto You.”10

Närada Muni said, “O my Lord, the jévas who are in the material world, in prapaïca, from time immemorial, have been suffering so much. They suffer while transmigrating from one material body to another body, and they don’t know the way out of this bodily entanglement. So, for their deliverance, please come and appear in this material world and manifest Your enlightening, effulgent léläs. Please, kindle the lamp of knowledge and dispel their dense darkness of ignorance. I completely surrender unto You, O Kåñëa.”

Then Närada Muni continued, “O Kåñëa, I am not telling You something new. The souls that are in this material entanglement do not realize the perilous condition that they are in. I have come in Your court to advocate on their behalf.”

An advocate goes to court to plead on behalf of his clients. So sädhu-guru is like an advocate, a barrister in the court of Kåñëa, who pleads on behalf of the conditioned souls. Otherwise, how will there be a connection between the suffering conditioned soul and Kåñëa?

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Närada Muni continued, “Please make an arrangement for their deliverance. For lakhs and lakhs of lives they have been revolving in the cycle of birth and death, reaping the results of their fruitive activity, karma-phala. Please descend Yourself in the material world, manifest Your lélä and light the lamp of knowledge.”

What is that lamp? Kåñëa is the all-effulgent sun, cin-maya bhäskara. That is the lamp. “You are that lamp. You are the jïäna-dépa, enlightenment of knowledge. That is Your änanda-svarüpa*.

Please manifest Yourself before those suffering souls. O Bhagavän, You are very merciful, without Your mercy how will these suffering souls be delivered?” This is the guru, sädhu, mahäjana’s business; to plead on behalf of the conditioned souls in the court of Kåñëa.

Not Categorised as a Human Being The conditioned soul has established his relationships within the material world with a material body. So they are all bodily relationships with a material father, mother, brother, sister, wife, sons, daughters and friends. He is bound up by the misconception of “I” and “mine”. He is shackled. He knows nothing besides this body, bodily enjoyment and happiness, and the demands of the body. yasyätma-buddhiù kuëape tri-dhätuke sva-dhéù kalaträdiñu bhauma ijya-dhéù yat-tértha-buddhiù salile na karhicij janeñv abhijïeñu sa eva go-kharaù “One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are *änanda – of bliss; svarüpa – eternal form.

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permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth – such a person is no better than a cow or an ass.”11

The Çrémad-Bhägavatam, which is the complete and impartial çästra, states this. The conditioned souls are in the bodily conception of life, they have developed dehätma-buddhi, which is the cause of all kinds of suffering; they have identified themselves with this body, and this is an anartha. The conditioned souls are surrounded by so many anarthas. They are in ignorance, avidyä.

Bhägavata states: janeñv abhijïeñu sa eva go-kharaù, such a person is not categorised as a human being, but he is go-khara, in the category of a cow and an ass, because his consciousness is like the consciousness of an animal.

Nārada Muni Pleads with Kṛṣṇa “O Bhagavän, O Lord! Please descend in this material world and manifest Your lélä here. Please manifest Your lélä-avatära again, and impart tattva-jïäna, because You are the Supreme Guru, param-guru. Then the conditioned souls can understand that they are not this body, but a spirit soul. O Çyämäsundara, I am completely surrendered unto You. Please destroy these duñkåtinaù, the demons and miscreants, and give protection to Your devotees, the sädhus. They are all waiting for You there. Please deliver them. You are engaged in Your nitya-lélä, eternal lélä, in Våndävana, Mathurä and Dvärakä. In Dvärakä, You are engaged in léläs with Your queens. In Mathurä and Vrndavana, You are engaged in Your pleasurable lélä. Please leave Mathurä, Dvärakä 150

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and Våndävana. Please come with me, and let’s go to prapaïca, this material world. When Akrüra went to Vrajabhümi, he took Kåñëa and brought Him to Mathurä, to the other side of the Yamunä. Similarly, like Akrüra, I have come to Dvärakä to take You to the other side of the Virajä River*.” The sädhu-guru speaks to Kåñëa in this way. govinda-bhuja-guptäyäà dväravatyäà kurüdvaha avätsén närado ‘bhékñëaà kåñëopäsana-lälasaù “Eager to engage in the worship of Lord Kåñëa, O best of the Kurus, Närada Muni stayed for some time in Dvärakä, which was always protected by the arms of Govinda.”12

Who Is Guru?

Devarñi Närada completely surrendered unto the lotus feet of Kåñëa. He is under the complete protection of bhuja-guptäyäà, the mighty arms of Kåñëa. A çuddha-bhakta, a dear devotee, prays for the descent of the Lord. Bhaktecchopätta-rüpäya paramätman namo ‘stu te** – by the prayers of a bhakta, dear devotee, Kåñëa descends. Otherwise, the Lord will not descend. Närada went *Footnote: a transcendental current flowing from the perspiration of the body of the Lord. Virajä is a river that divides the material world from the spiritual world. On one side of the river Virajä is the effulgence of Brahmaloka and innumerable Vaikuëöha planets, and on the other side is this material world. It is to be understood that this side of the Virajä River is filled with material planets floating in the Causal Ocean. The name Virajä indicates a marginal position between the spiritual and material worlds, but the Virajä River is not under the control of the material energy. Consequently, it is devoid of the three guëas; therefore, it is called Virajä. The prefix vi means ‘vigata’ (completely eradicated), and rajas means ‘the influence of the material world’. **Çrémad-Bhägavatam 10.59.25

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to Dvärakä, where he could see Kåñëa’s lélä with His wives, His queens, but Närada’s heart was bleeding seeing the suffering of the souls, jévas, in the material world. Närada is guru. Guru means one whose heart bleeds upon seeing the suffering of the conditioned souls. One, who is very, very sympathetic towards the suffering souls, who makes a distressed and miserable person happy and inculcates Kåñëa consciousness unto him, is guru. One, who takes a conditioned soul out of the post of Mäyä and takes him to Vaikuëöha, the Lord’s kingdom and acts as a mediator between the jéva and Bhagavän, is guru. That is guru in the true sense. One who cuts this strong knot of material attachment and material entanglement, and takes such a conditioned soul to the lotus feet of the Supreme Lord, he is guru. This is guru-tattva. That guru, like Närada Muni, is very merciful. The heart of such mahäjanas, sädhu-gurus always bleeds upon seeing the suffering of the distressed souls here.

Mahājanas Call the Lord to Descend Five hundred years ago Advaita Äcärya came here and prayed for the appearance of Gauräìga Mahäprabhu. When He saw the suffering condition of the jévas in Kali-yuga, He cried, and cried.

His heart cried. Every day He was offering Ganges water, tulasé leaves and prayers to çälagräma-çilä, and in a thunderous voice He called for the descent of the Lord.

When Kåñëa heard this He thought: I have to go. My dear devotee is calling Me. I have to go down to the material world to deliver the suffering souls. After His descent, Mahäprabhu said, “He called Me with such a roaring, thundering voice – näòära huìkära, that I could not stay in Vaikuëöha. That thunderous voice pulled Me down here.” So Gaurasundara Mahäprabhu descended by the call of Advaita Äcärya.

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The conditioned souls do not understand how they can be freed from material bondage, but the mahäjanas, sädhus, and gurus know it. They say – Oh, these conditioned souls are covered over with ignorance. Day and night they are eating stool and earth. Why are you eating stool and earth? Eat sugar candy! It is so sweet.

What does it mean when you eat earth and stool? This is the “I” and “mine” mentality, this material attachment.

Thus the sädhu, mahäjanas bring the Supreme Lord down here.

Whose words will the Supreme Lord hear? He hears bhakta-kathä, the words of His dear and intimate devotees. The Supreme Lord listens to those sädhus, mahäjanas, gurus and sanctions what they say, because He is very affectionate to His devotees, He is bhakta-vatsala-bhagavän. His äsana, His seat in Vaikuëöha, shakes when such a devotee calls Him. Once, the Supreme Lord came out of a stone pillar, by the calling of Prahläda Mahäräja. Våndävanaà parityajya padam ekaà na gacchati, Krsna never leaves Våndävana, not even one step. However, by the prayers of His dear devotees like Närada and Akrüra, His äsana shakes in Vaikuëöha, Dvärakä, and Våndävana, leaving His amåta-maya-räjya, nectarean abode, He descends and comes to this material world.

Kṛṣṇa Resides in the Heart of Vaiṣṇavas Who can make this happen? Only sädhus and mahäjanas can do this. Kåñëa resides in the heart of such sädhus and mahäjanas.

Narottama däsa Öhäkura says in his song, vaiñëavera hådaye sadä govinda-viçräm, the heart of such Vaiñëava sädhu is Våndävana and Krsna never leaves Våndävana. Thus Kåñëa always resides in the heart of sädhus, Vaiñëavas like Närada and Akrüra, and they are always with Him.

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bhakta ämä preme bändhiyäche hådaya-bhitare yähäì netra paòe tähäì dekhaye ämäre “A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else.”13

A premé-bhakta, who has developed pure prema-bhakti, has bound the Supreme Lord with the rope of love, in his heart. Wherever he looks he sees the all-beautiful form of Çyämäsundara, Kåñëa.

That means that such a sädhu, such a Vaiñëava, such a mahäjana, guru, is always with Kåñëa and always sees Krsna. yo mäà paçyati sarvatra sarvaà ca mayi paçyati tasyähaà na praëaçyämi sa ca me na praëaçyati “For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.”14

Kåñëa has said in the Bhagavad-gétä, “He has not lost sight of Me and I have not lost sight of him. He sees Me, I see him.” That means that he always sees Kåñëa, and he is not out of Kåñëa’s sight.

Such a sädhu, mahäjana has not developed attachment to this material world. He has only one attachment, which is attachment to Kåñëa. Kåñëa, who listens to the prayers of His dear devotees, descends. However, in the çästra it is described that there is a specific time for each of the avatäras to descend; Kåñëa already came, Räma came, Nåsiàha, Vämana and Matsya-avatära came. So if it is not the scheduled time for an avatära to come, then how can He come? By the prayers of such dear devotees, mahäjanas, sädhus – Please come. I cannot tolerate it. My heart bleeds seeing the 154

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suffering of the jévas here. Please come, please come. Although it is not the time for Kåñëa’s avatära to descend, when He hears this prayer of His dear devotee, He appears. Where does He appear?

He appears in the heart of that Vaiñëava which is Våndävana. He is always there, but it is said that He still descends there. Such a sädhu, mahäjana can make Kåñëa appear. And if Kåñëa cannot appear anywhere else in this material world, then such a sädhu-guru can make Him appear in the heart of a soul – Please appear here.

A sädhu-guru can do that, he has that power. kåñëa se tomära, kåñëa dite pära tomära çakati äche ämi ta’ käìgäla, ‘kåñëa’ ‘kåñëa’ bali’ dhäi tava päche päche15 “O Vaiñëava Öhäkura, Kåñëa belongs to you. You have the capacity to give Krsna. I am a pauper, devoid of Krsna, so I am running behind you – Please give me Kåñëa. Please give me Kåñëa.”

Only such a sädhu-guru can give you Kåñëa, because he has bound Kåñëa up in his heart with the rope of love. If Kåñëa is his, then only he can give Kåñëa, no one else.

The Only Cause of Kṛṣṇa’s Appearance The only cause of Kåñëa’s appearance in the heart of a jéva is guru-kåpa. One who has gurutva, who is heavy (guru means heavy, not light, laghu); he is gurudeva. One who can make Kåñëa appear in any place, in the heart of any jéva; he is guru. He has gurutva. If your heart is filled with dirt, will Kåñëa appear there? Will Kåñëa appear in such a filthy place? No, but a sädhu-guru can make Kåñëa 155

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appear in that heart. One who can do that, he is guru. Can you get Kåñëa? Do you have the qualification? Have you ever imagined that you will get Krsna? Can you, a conditioned soul, with a filthy heart, a contaminated heart, make Krsna appear? No! This is the activity of sädhu-gurus, the dear devotees, the Vaiñëavas.

The conditioned, degraded soul has no qualification at all to get Kåñëa. Does he have any right? No! He has no right at all and does not deserve it.

Guru Makes Kṛṣṇa Appear in the Heart of the Jīva Krsna has said, ahaà bhakta-parädhéno* – I am dependent on the will of My devotees. I have no freedom. I am not independent.

Kaunteya pratijänéhi na me bhaktaù praëaçyati** – O son of Kunté, you understand this. So go out and while beating drums, proclaim that My devotee never perishes. I will protect him. Kåñëa thinks, if the desire of My devotee will not be fulfilled, then why has he become My devotee? I must definitely fulfil his desire. Kåñëa is bhakta-väïcä-kalpa-taru, a desire fulfilling tree. Whose desires does He fulfil? He fulfils the desires of His dear devotee. Bhakta-vatsala-bhagavän, He is very affectionate to His devotees. Bhakta-vatsalya çré-hari – He cannot ignore what His dear devotee has said. He always fulfils the desires of His dear devotees, and that dear devotee is guru, sädhu, mahäjana-guru. Such a guru has Kåñëa in his heart and he can make Kåñëa appear in the heart of a jéva – from his heart to the heart of the jéva. That is the guru’s business: He makes Kåñëa appear from his heart into the heart of the jéva who surrenders unto the lotus feet of guru. That is sädhu-guru.

Sädhu-guru makes Kåñëa appear in the heart of a conditioned soul who takes shelter of guru. That sädhu-guru can empower you and *Çrémad-Bhägavatam 9.4.63 **Bhagavad-gétä 9.31

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inculcate Kåñëa consciousness unto you whereby your eyes will be opened. When your eyes are open, you will be able to see the all-beautiful form of Çyämasundara, Kåñëa. That guru can do this.

He can communicate between yourself and the Lord. Only by his goodwill you are able to do it. Sädhu-guru’s mercy is very powerful.

By listening with concentrated attention to what the sädhu-guru says, by putting unflinching faith in his words and by surrendering unto him, you will receive the mercy of sädhu-guru. His mercy is so powerful that he can make Kåñëa appear in the heart of such a devotee, or disciple.

Distance Is Infinitesimal in the Spiritual Sphere Of course, many devotees and disciples ask this question: “Gurudeva you are here but we are far away: I am in Australia, I am in America, I am in France, or I am in Surinam.” Although he is in a far distant place, by his goodwill only, that guru can make Kåñëa appear in your heart. He has that capacity. One who has this great capacity and can do this merely by his goodwill, he is guru. This means that he is not far away – distance is material. Distance is infinitesimal in the spiritual sphere. Merely by sädhu-guru’s goodwill and mercy, he can do it.

You listen to many different topics, political topics, topics relating to economic development, sociology, socialism in the society, and so many other subject matters, but instead you should listen to a sädhu. The sädhus say, “Come and hear us, open your ears to this bhägavata-kathä, kåñëa-kathä, and allow it to enter into the core of your heart. This is not imaginative; it is the truth, the reality.” One, who can kindle the light of knowledge in your heart through his words, väëé, through his bhägavata-kathä, he is guru.

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sädhus, you will definitely feel some sensation in you. And you will realise that the pleasure, änanda, you feel is transcendental.

Mahājanas Are the Ornaments of this World These mahäjanas are the ornaments of this world. They are not a burden at all. However, the general people, the conditioned souls, cannot understand this. They misunderstand such sädhu-gurus. One may be a great political leader, very learned, or materially intelligent, but if he cannot understand the sädhu Vaiñëavas, janeñv abhijïeñu sa eva go-kharaù* – then such a person is no better than a cow or an ass. Those people criticise the mahäjanas: What are they doing? They stay in the maöha, only eat and sleep, and do nothing. They cannot understand what the sädhus are actually doing. Still, sädhu is sädhu [good, well-behaved], and guru is guru – heavy, he is not laghu, light. One who can make the Lord appear, and who can make the Lord’s name, fame, qualities and léläs appear; he is guru. When one meets such a sädhu, he becomes fortunate.

Completely Surrender brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja “According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets *Çrémad-Bhägavatam 10.84.13

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an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.”16

When the bhägyavän, fortunate jéva, who has been wandering and wandering in many, many brahmäëòas in lakhs and lakhs of species of life, meets such a sädhu, he gets enlightenment. Within a moment he gets enlightenment if he really surrenders unto the sädhu-guru. çiñyas te ‘haà çädhi mäà tväà prapannam.* “O Gurudeva, I become your çiñya. I completely surrender unto you. I completely dedicate myself to you. I completely offer myself – my body, mind and speech – everything to you.”

When Mahäprabhu met Éçvara Puré in Gayä He said, saàsära-samudra haite uddhäraha more ei ämi deha samarpiläìa tomäre17 “O Vaiñëava Öhäkura! Coming to Gayä is successful because I have met you. I now offer My body, mind and speech, everything to you. I completely offer Myself at your lotus feet. I belong to you, not to Myself. Saàsära-samudra haite uddhäraha more – Please deliver Me from this dreadful ocean of material existence, where I have been suffering.”

This is çiñya. One who does this is a servant, çiñya. He is bhägyavän. He is really fortunate. He, who completely surrenders unto guru, gets his mercy. dékñä-käle bhakta kare ätma-samarpaëa sei-käle kåñëa täre kare ätma-sama18 *Bhagavad-gétä 2.7

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If the disciple, at the time of dékñä – initiation, completely surrenders, not pretentiously or artificially, but truly surrenders, then guru accepts him and the guru takes him to Kåñëa and says, “Yes, Kåñëa, now he has come to You. Please take him, accept him.”

Then Kåñëa accepts him. That is guru’s business. Guru does this.

And such sädhu-gurus are present. Of course they are not easily available; they are durlabha, very rare persons. But they are still here in the material world, otherwise how will dharma be upheld?

How will there be peace? How will there be bhakti if they are not available? Therefore, this is the mercy of such mahäjanas, sädhus and gurus.

The Nature of a Mahātmā Anugrahäyeha caranti nünaà bhütäni bhavyäni janärdanasya*, the dear devotees of Janärdana, Kåñëa, have descended and are wandering here out of mercy. mahänta-svabhäva ei tärite pämara nija kärya nähi tabu yäna tära ghara “It is the general practice of all saintly people to deliver the fallen. Therefore they go to people’s houses, although they have no personal business there.”19

This is the nature, svabhäva of a mahätmä. He has no business here. He is kåñëa-parikara, an associate of Kåñëa. Then why does he come here? He comes here because his heart bleeds seeing the suffering jévas. He descends here and wanders around to shower his mercy upon the conditioned souls, to dispel their ignorance, to impart tattva-jïäna and to deliver them because there is no *Çrémad-Bhägavatam 3.5.3

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other way. Here in the material world there is quarrelling, envy, enmity and dualism; all nasty things. As there is no question of affection and love here, how can you get prema?

In Kali-yuga there are so many atheists, but who comes and speaks nectarean kåñëa-kathä here? The sädhus, gurus, who have descended here, they do this. And they bring Kåñëa, they pull Him down. They make the Supreme Lord appear here, bhaktecchopätta. Otherwise Kåñëa will never come here. Why should He come? Each time that Kåñëa or any of the avatäras have appeared, devotees have been offering prayers and have cried for the Lord to descend. This is guru-tattva.

Two Considerations The Supreme Lord is the only well-wishing friend of all living entities, suhådaà sarva-bhütänäà. He is always thinking, how can I destroy the miseries, dukhas, of My children forever. He has that desire, but He is waiting for the call of His devotee. That is the means. He has the desire but unless someone calls, how can He go? So who calls? The devotee or sädhu, whose heart bleeds seeing the suffering of the souls here, he calls. Like Advaita Äcärya, who saw the suffering of the people, jévas in Kali-yuga. His heart bled and He cried. Therefore He took a vow and promised to make the Supreme Lord descend. I must, otherwise I cannot be known as Advaita Äcärya. He made such a wonderful promise, pratijïä, and was the cause of Lord Caitanya’s descent. Mahäprabhu said, “He called Me with such a thunderous voice, näòära huìkära, that My seat shook. I could not stay up there. So I came down.”

Thus, there are two considerations: the Lord’s desire and the calling of His dear devotee. That calling is the sädhu-guru’s call; otherwise the Supreme Lord will never descend. So Kåñëa mani161

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fests Himself here through His devotee, through His väëé, through His kathä, and through His léläs, pastimes. This is His wonderful mercy, karuëä. And that mercy is only obtainable through the agency of these sädhus and gurus, otherwise you cannot get it.

This is guru-tattva. One who can make the Supreme Lord appear is guru. Otherwise, how will the Supreme Lord appear? Who can communicate between a conditioned soul and the Lord and establish a relationship? Where is a conditioned soul and where is the Supreme Lord? Such sädhu-guru plays the part of a mediator who communicates between a conditioned soul and the Lord. He is the advocate, or barrister on behalf of the conditioned soul in Kåñëa’s court. Like Närada Muni who said, “I have come on their behalf to propose their case to You, O Kåñëa.” That is guru.

Bhāgya – Good Fortune Those persons, who can make the Supreme Lord appear here, are very rare. Only they can introduce the Supreme Lord to the conditioned souls. They can make the distressed jévas happy. They make the dukhés become sukhés, the hippies become happy! That is guru. brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja20 After wandering, and wandering in lakhs of brahmäëòas in lakhs of species of life one who is a fortunate soul, bhägyavän jéva, meets sädhu-guru and the seed of the bhakti creeper is sown. So what does ‘bhägya’ mean? To meet sädhu-guru is bhägya. That is one’s good fortune. It is not good fortune to meet the President of the United States, the President of France, or the President of India.

No, that is not bhägya. To see sädhu-guru, to meet sädhu-guru, to 162

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take shelter at the lotus feet of sädhu-guru – sad-guru caraëa äçraya – is bhägya – that is good fortune. Therefore one is called bhägyavän jéva, because now good fortune has come to the jéva. Up to now he was mäyä-däsa, suffering and getting lashes of mäyä, but now he has become kåñëa-däsa, and therefore he is bhägya. Unless you meet sädhu-guru how can you become kåñëa-däsa? This is saubhägya, good fortune.

Kṛpā-Dṛṣṭi - The Merciful Glance That sädhu-guru is very merciful because, when he casts his merciful glance on you, you will get a shock, a sensation whereby he communicates, and your Kåñëa consciousness will be aroused.

He thereby inculcates Kåñëa consciousness. That is what kåpädåñöi, the merciful glance of a sädhu does.

We cannot see; we are not the seer. Sädhu-gurus are the seers.

They are the seers and we are to be seen. But we always see this in the reverse way; we think that we are the seer and that they are to be seen. You cannot be the seer, because you have no vision.

How can you be the seer? Kåñëa is the seer and sädhu-gurus are the seers. You are not the seer. You are to be seen, dåçya. They are drañöä, and you are dåçya. Drañöä means ‘seer’, and dåçya means ‘seen’.

However, a conditioned soul, an ignorant fool, thinks the opposite. He thinks, we are the seer, we can see. But that is wrong.

How can you see? Do you have the vision? If sädhu-guru casts his merciful glance on you then that is your good fortune. Then your eyes will be opened and you will be able to see. Otherwise, how can you see? That is bhägya, bhägyavän jéva. This is the purport to brahmäëòa bhramite kona bhägyavän jéva.

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and you are able to see the svarüpa of the sädhu. Otherwise, with your material eyes you will only see the material body. The outward form is a bag filled with väta, pitta, kapha – mucus, bile and air, bones, urine, flesh, blood and marrow, all these nasty things.

How can you see the svarüpa of the sädhu? You do not have the vision. When one develops this vision, then that is bhägyavän; he is fortunate.

Questions & Answers Devotee 1: Mahäräja I have one question. You said by mere goodwill the guru can make Kåñëa appear in the heart of the disciple even if he is far away. Çré Çrémad Gour Govinda Swami: Yes! Devotee 1: Why is it that so many of us, we fall to mäyä, but actually … Çré Çrémad Gour Govinda Swami: Because you are offenders. You don’t deserve it. Isn’t it? If you don’t follow the instructions of the sädhu-guru, then you have not become a disciple at all. Have you come under his discipline? No! You are acting according to your own whims, then how can it be? You are a pretender only. Only pretending that you’re a disciple, but you are not a disciple. Don’t be a pretender. How will a pretender get Kåñëa? Become a true disciple. As I said already, Mahäprabhu was teaching us this when He met Éçvara Puré in Gayä. What did He say? saàsära-samudra haite uddhäraha more ei ämi deha samarpiläìa tomäre21 “I completely dedicate Myself to you. I offer My body, mind, and speech, everything to you. It belongs to you, nothing is

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Mine from today. Please deliver Me from this dreadful ocean of materialistic existence.”

This is complete dedication, complete surrender. Are you surrendered? No! Then how can you get Kåñëa? One who surrenders he gets. Yes. He is with guru. Although apparently he is far away, he is not away from him. Yes, he is completely surrendered.

Devotee 1: But real surrender must be with love otherwise it must be artificial. Çré Çrémad Gour Govinda Swami: Yes, I said it is artificial. When you pretend something then it is artificial; it’s not real. Your surrender is either artificial, partial or conditional, it is not true surrender. There is only natural surrender with love only, pure love, otherwise there is no question of true surrender.

Devotee 2: So the question is, “How to develop love for the guru?” Çré Çrémad Gour Govinda Swami: How do you develop love for your wife? Transfer that love to guru and Kåñëa. Understand? So many thoughts about your wife are there in your mind, so much crying for your wife. Yes. Just transfer it. viñaye je préti ebe ächaye ämär sei-mata préti hauk caraëe tomär22 Çréla Bhaktivinoda Öhäkura has said, “O my Lord, the attachment I have towards this viñayä, material relationships, material attachments, material enjoyment, let that attachment be transformed towards Your lotus feet.” Yes, this is a transformation. If there is some attachment let that attachment be to You. That is love, true love.

You should offer this prayer and cry in the heart. As I said, by the mercy of sädhu-guru this hard knot will be cut. This hard knot is 165

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very difficult to cut. This bondage, material attachment, is a hard knot. puàsaù striyä mithuné-bhävam etaà tayor mitho hådaya-granthim ähuù23 Mithuna means when husband and wife, man and woman, two people from the opposite sex, unite. That is mithuna. This is a hard knot in the heart, a very hard knot. Hådaya-granthim means ‘knot in the heart’. How will it be cut? It will be cut by the mercy of sädhu-guru. His words are sharp like razor blades. His daëòa, his punishment and the discipline he inflicts, are like sharp razors.

That is like the kicking of Lord Nityänanda. ära kabe nitäi-cäìdera karuëä ha-ibe saàsära-väsanä mora kabe tuccha ha’be24 When I get the mercy of Nitäi-cäìd then all my väsanä all my attachments will be completely finished, destroyed. Unless you pray for it, how can you get it? But you do not pray for it. You only pray for more stool. Pray for nectar, amåta! You are praying for stool, so how can you get it?

(Addressing another devotee) So have you understood? You are my guru. Isn’t it? (laughter) Devotee 2: I get only cheated by you. That’s what I deserve. Çré Çrémad Gour Govinda Swami: You are cheated or I am cheated? Who is cheated? You are cheating me or I am cheating you?

Devotee 2: I am cheating you by posing to be a disciple and you are cheating me because I deserve it. Cheating – cheated. Cheated is the law in prapaïca.

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Çré Çrémad Gour Govinda Swami: This material world, in the language of my guru, is a world of cheaters and cheated. In the material world, because cheating is going on, there are cheaters and cheated.

Devotee 2: I am like Kaàsa telling Vasudeva – “Even the sädhus now are cheating.” Çré Çrémad Gour Govinda Swami: Really, you are my guru. You give me so much opportunity, so much mercy. You take care of me so much.

Devotee 2: So one should pray for two blessings like we were saying yesterday? Please give me your mercy and make me a good recipient to receive that mercy, to change my barren heart into a fertile heart. Çré Çrémad Gour Govinda Swami: One who has mercy, only he can give. I have no mercy. I am devoid of mercy.

Devotee 2: Just see, some more cheating is going on! (laughter) I was told that sädhus were very mahätmä, broadminded, not … Çré Çrémad Gour Govinda Swami: Äre bäbä, I am not a sädhu!

This person, he is cheating me. I am not a sädhu at all, bäbä. I am not a Vaiñëava at all, bäbä. jagäi-mädhäi haite mui se päpista purisera kita haite mui se laghista “I am more sinful than Jagäi and Mädhäi and even lower than the worms in the stool.”25

So why are you saying I am sädhu? He is cheating me, you see?

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Devotee 2: I had come with so much hope. I did not expect such miserliness. Çré Çrémad Gour Govinda Swami: Now you have become hopeless? Why do you carry such hope, coming to such a sinful person seeing him as sädhu? Why are you so hopeful? You should first understand and be able to recognise who is a real sädhu and where he is. Then I’ll go there. So you have come to the wrong place.

Isn’t it?

Devotee 2: I have been everywhere, and everywhere there was one sign pointing to here. (laughter) I couldn’t find anywhere, and everywhere there was some sign. I have been all around the world searching. Çré Çrémad Gour Govinda Swami: Then, do you have vision to see? Isn’t it? You are going searching only? Let me search here, search there, and search there. You see there is a story about those who depend on their material senses, especially this eye. The eye is a powerful sense – if I can see it with the eye then I will believe it. Seeing is believing. So I am going out, wandering the world, and I am searching, searching, and searching for a sädhu. How can you find him? Do you have the vision? Can you see him? Those, who depend on their material-vision-eye, are cheated. I told that story about one Çiva bhakta, a devotee of Çiva, who took a vow to fast on Çivarätri day. At the dead of the night he went to the Çiva Mandir to offer worship to Lord Çiva. When he saw that some rats were walking on the çiva-liìga and that they were eating the bhoga offered to Lord Çiva, he thought, what is this? I have heard Çiva is a very powerful personality. No, Çiva is not powerful. So he is like that; searching, and searching without having the vision.

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sa vai manaù kåñëa-padäravindayor vacäàsi vaikuëöha-guëänuvarëane karau harer mandira-märjanädiñu çrutià cakäräcyuta-sat-kathodaye mukunda-liìgälaya-darçane dåçau tad-bhåtya-gätra-sparçe ‘ìga-saìgamam ghräëaà ca tat-päda-saroja-saurabhe çrémat-tulasyä rasanäà tad-arpite pädau hareù kñetra-padänusarpaëe çiro håñékeça-padäbhivandane kämaà ca däsye na tu käma-kämyayä yathottamaçloka-janäçrayä ratiù

“M

ahäräja Ambaréña always engaged his mind in meditating upon the lotus feet of Kåñëa, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Kåñëa or about Kåñëa. He engaged his eyes in seeing the Deity of Kåñëa, Kåñëa’s temples and Kåñëa’s places, like Mathurä and Våndävana; he engaged his sense of touch in touching the bodies of the Lord’s devotees, he engaged his

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sense of smell in smelling the fragrance of tulasé offered to the Lord, and he engaged his tongue in tasting the Lord’s prasäda.

He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahäräja Ambaréña never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.”1

In Bhagavad-gétä (7.1) the Lord recommends, mayy äsakta-manäù pärtha yogaà yuïjan mad-äçrayaù. This indicates that one must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead. It is not possible, however, to train oneself without guidance from the spiritual master. Therefore, according to the instructions of Çréla Rüpa Gosvämé, the first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to the Lord.

The Lord also says in Bhagavad-gétä (7.1), asaàçayaà samagraà mäà yathä jïäsyasi tac chåëu. In other words, if one wants to understand the Supreme Personality of Godhead in completeness, one must follow the prescriptions given by Kåñëa by following in the footsteps of Mahäräja Ambaréña. It is said, håñékeëa håñékeça-sevanaà bhaktir ucyate: [Cc. Madhya 19.170] bhakti means to engage the senses in the service of the master of the senses, Kåñëa, who is called Håñékeça or Acyuta. These words are used in these verses.

Acyuta-sat-kathodaye, håñékeça-padäbhivandane. The words Acyuta and Håñékeça are also used in Bhagavad-gétä. Bhagavad-gétä is kåñëa-kathä spoken directly by Kåñëa, and Çrémad-Bhägavatam is also kåñëa-kathä because everything described in the Bhägavatam is in relationship with Kåñëa.2

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Sādhu-Gurus Do Not Belong to this Material World So here you can see that Ambaréña Mahäräja was always engaged, day and night, twenty-four hours in the loving service of the Lord, Kåñëa. Acyuta-sat-kathodaye, håñékeça padäbhivandane.

The first point, which is stated here, is: “This indicates that one must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead.” But how can one execute devotional service directly under the guidance of the Supreme personality of Godhead? No, this is not possible for us. Arjuna received instructions directly from Kåñëa, because he is a very dear devotee, an eternal associate of Kåñëa. However, we are not like that, so we should not imitate Arjuna. Whole heartedly we have to take shelter of a guru who is a dear devotee of Kåñëa and Gauräìga Mahäprabhu, who is twenty-four hours a day engaged in His loving service, who is His bona fide representative and has come here to give us Kåñëa. Such sädhu-gurus have no other business here; they do not belong to this material world, but to the abode of Kåñëa.

Kṛṣṇa Can Only Be Bound by Love nikuïja-yüno rati-keli-siddhyai yä yälibhir yuktir apekñaëéyä taträti-däkñyäd ati-vallabhasya vande guroù çré-caraëäravindam “The spiritual master is very dear, because he is expert in assisting the gopés, who at different times make different tasteful arrangements for the perfection of Rädhä and Kåñëa’s conjugal loving affairs within the groves of Våndävana. I

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offer my most humble obeisances unto the lotus feet of such a spiritual master.”3

This is guru-tattva; nikuïja-yüno rati-keli siddhyai. The guru is a premi-bhakta: he has attained kåñëa-prema and is a very dear intimate associate of Kåñëa. He is a rädhä-préya-sakhé, a dear girl companion of Çrématé Rädhäräëé, who is very expert in this business of uniting Rädhä and Kåñëa in the kuïjas of Vraja. Nikuïja-yüno rati-keli siddhyai; he is an expert. Siddhä means ‘he knows the art perfectly well’. This is one facet of guru-tattva. Otherwise, no one can teach you how to render loving service unto Kåñëa, prema-maya-seva.

Kåñëa is the object of love, prétir-viñaya. So without préti or love, how can one get Kåñëa? Only one who has developed such love and has bound Kåñëa with the rope of love in his heart, and who is day and night engaged in loving service to Kåñëa, can give you Kåñëa. O Vaiñëava Öhäkura, Kåñëa belongs to you because you have bound Him up in your heart with the rope of love. Kåñëa can only be bound up with the rope of love; no other means is there.

You are such a premé-bhakta. krsna se tomära, krsna dite päro, tomära çakati äche ämi to’ käìgäla, ‘kåñëa’ ‘kåñëa’ boli’, dhäi tava päche päche “Kåñëa is yours, therefore you are able to give Him to others.

This is certainly within your power. I am indeed wretched and fallen, simply running after you crying ‘Kåñëa! Kåñëa!’”4

tomära hådoye sadä govinda-viçräm govinda kohena – ‘mora vaiñëava paräë

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“In your heart Lord Govinda is always resting. Çré Govinda Himself says, ‘I am the living force of My devotees.’”5

Narottama däsa Öhäkura sings, “O Vaiñëava Öhäkura, in your heart Kåñëa resides and He takes rest there very blissfully, because your heart is Våndävana, hådoya-vrndävana. Your heart is filled with that love of Kåñëa, therefore it is a fit place for Kåñëa.”

That Love Is Reciprocal In the Ninth Canto of Çrémad-Bhägavatam [9.4.68], Kåñëa has said, “Sädhavo hådayaà mahyaà sädhünäà hådayaà tv aham, those sädhus are in My heart and I am in the heart of such premé-bhaktas.” As Kåñëa takes rest blissfully in the heart of such a sädhu who has developed kåñëa-prema, similarly those sädhus are in the heart of Kåñëa. Lord Govinda says, “govinda kohena – ‘mora vaiñëava paräëa’, such sädhu-vaiñëavas are My heart and soul.” And the sädhus say, “Kåñëa is our heart and soul.” It is reciprocal.

The conditioned souls in this material world have forgotten Kåñëa. They are devoid of kåñëa-tattva-jïäna. They do not know Kåñëa. But the purpose of this rarely achieved human birth is to understand Him.

Learn the Truth by Approaching a Spiritual Master janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna

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“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”6

This verse from the Bhagavad-gétä has directly come out from the lips of Kåñëa. It is kåñëa-kathä and everyone must hear it. Kåñëa said, “Janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so’rjuna, My birth and My activities are not material but transcendental and for one who knows this in tattva, in truth, it is his last birth here. After quitting his body he will undoubtedly come to Me.” No punar janma, he will never come down again to take birth here. No rebirth.

To understand Kåñëa in tattva is the goal of our human birth.

But how can a conditioned soul understand Him in tattva without hearing and taking shelter of a bona fide guru who knows Kåñëa in tattva? tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù “Just try to learn the truth by approaching a spiritual master.

Inquire from him submissively and render service unto him.

The self-realised soul can impart knowledge unto you because he has seen the truth.”7

tad-vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham “One who wants to know the Absolute Truth scientifically must approach a bona fide spiritual master and offer him

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everything required for sacrifice. Such a spiritual master must be fixed in the truth, having heard it in disciplic succession.”8

One who is very serious thinks like this: Yes, I must understand Kåñëa. This is the goal of my life. Otherwise my human birth will never be perfect. Thus he must approach a guru who knows Kåñëa in tattva, a tattva-äcärya, one who is the knower of the truth – tattva-jïäta, and the seer of the truth – tattva-drñta. In the verse tad-viddhi-praëipätena mentioned above, the words ‘tattva-darçi’ (the seer of the truth) are very significant.

How Can We Understand Kṛṣṇa?

Advaya-tattva sei vraja vrajendra-kumära – Vrajendra-kumära, the son of Nanda Mahäräja is the Absolute Truth. Therefore one, who is the seer of the Absolute Truth, sees Vrajendra-kumära, the son of Nanda Mahäräja and he knows Him in truth, tattva.

Such a tattva-äcärya is a premé-bhakta, a very dear devotee of Kåñëa, a most confidential, intimate associate of Kåñëa. Unless one approaches and hears from such a guru, how can one understand Kåñëa? Accordingly, such gurus come down here to this material world to impart tattva-jïäna to the conditioned forgetful souls who have forgotten Kåñëa. çruti means ‘veda’, transcendental knowledge. Kåñëa said, “Vedaiç ca sarvair aham eva vedyah*, in all the Vedas, I am to be known.” This veda-jïäna has come to this material world by the agency of such a guru. Kåñëa, the Supreme Lord keeps His own transcendental knowledge with His dear devotees. That gurudeva is the embodiment of Kåñëa’s mercy, kåñëa-kåpa-çré-mürti. *Bhagavad-gétä 15.15

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Sad-Guru is Sevaka-Bhagavān säkñäd-dharitvena samasta-çastrair uktas tathä bhävyata eva sadbhiù kintu prabhor yaù priya eva tasya vande guroù çré-caraëäravindam “The spiritual master is to be honoured as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Çré Hari, Kåñëa.”9

Säkñäd-dhari means that guru is as good as Lord Hari because he is twenty-four hours engaged in His loving service. He is sevaka-bhagavän, servitor Bhagavän. There are two Bhagaväns: sevya-bhagavän and sevaka-bhagavän. Sevya-bhagavän, Kåñëa, He who is the Absolute Truth – advaya-tattva, is to be served.

And the dear servitor of Lord Kåñëa is servitor Bhagavän – sevaka-bhagavän; that is sad-guru. Kåñëa keeps His own transcendental knowledge with His dear devotees. So unless you approach such a guru you cannot get this transcendental knowledge about Kåñëa – kåñëa-tattva-jïäna. And without this tattva-jïäna your eyes will never be opened. Therefore we pray, om ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitam yena tasmai çré-gurave namaù

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“I offer my respectful obeisances unto my spiritual master, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.”10

This is a prayer that we offer to the guru. Who is guru? He who has opened my eyes with the torchlight of knowledge – tattva-jïäna. Without hearing from such a guru how will your eyes be opened? You can never understand Kåñëa. One must hear from a guru who imparts tattva-jïäna.

The First Requirement: You Must Accept a Bona Fide Guru The Çrémad-Bhägavatam (3.9.11) states çrutekñita-pathah. Çrutaékñita, first hear then you will see. If you hear from such a bona fide guru with full faith and concentrated attention, your eye – your transcendental eye, not your material eye – will open. (The material eye means darkness – mäyä andhakära.) That is the first requirement; you must accept a bona fide guru and hear from him.

This must be done with full faith. Faith is the most important consideration. One has to hear while putting complete, strong and unflinching faith in the words of such sädhu-guru. There is no other way to understand Kåñëa. The eyes of those who do not take shelter of such a guru will never be opened, thus they cannot see the Supreme Lord.

Lord Kåñëa incarnates and descends here to impart His transcendental knowledge. Five thousand years ago the Supreme Lord Kåñëa descended here in His own svarüpa and imparted it in the form of Bhagavad-gétä. So He imparts and gives it Himself and He also keeps it with His very dear devotees. Therefore even the demigods offer prayers to the Supreme Lord, “O Lord, 177

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You are sad-anugrahäya bhavan.”* That means that unless one gets the mercy of a sädhu he cannot understand You. Anugraha means ‘mercy’ or ‘favour’.

One who has developed love, a premé-bhakta, is a sädhu. Kåñëa gives His knowledge to that sädhu, and He retains it with him because He only keeps His own transcendental knowledge with those who have developed love, never with karmés, jïänés, or yogés. He keeps it with His dear devotees, mahä-bhägavatas, like the twelve mahäjanas, so all this transcendental knowledge comes from them.

Prema-Sukha The Ultimate Happiness There is another point. Those who meditate on Brahman, the brahmänandés, get mukti. But what does this Sanskrit word ‘mukti’ mean? In the English language you say ‘liberation’, but what is meant by that mukti? Mukti is ätyantika duùkha dajata, freedom from suffering. So those brahmänandés and also those who meditate on the Paramätmä get mukti. But in this kind of mukti, or liberated state, there is no question of prema-sukha, the happiness derived from prema, pure love, which is the ultimate sukha, happiness. Kåñëa is sac-cid-änanda; içvaraù paramaù kåñëaù sac-cidänanda-vigrahaù.** He is full of eternality, full of knowledge and full of bliss. Unless one develops love for Kåñëa one cannot get that prema-sukha. It is derived from love for Kåñëa. Pleasure is of two types: sva-sukha and prema-sukha. One’s own pleasure and pleasure derived from love of Godhead.

*Çrémad-Bhägavatam 3.9.11 **Brahma-saàhitä 5.1

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Only Premī-Bhaktas Know the Prema-Līlā-Tattvas When Kåñëa manifests His transcendental léla here, He does that through His svarüpa-çakti, His internal potency. But who knows this transcendental léla-tattva? Only those devotees who have developed kåñëa-prema know it.

Narottama däsa Öhäkura sings, “Rüpa-raghunätha-pade haibe äkuti, kabe häma bujhaba se yugala-périti – the conjugal loving léläs between Rädhä and Kåñëa are very deep and confidential tattva.

How can I understand such deep and confidential tattva unless I get the mercy of Rüpa and Raghunätha?” The dear devotees know this because they are premé-bhaktas. Without the mercy of such dearmost and intimate devotees of Kåñëa, no one can understand the confidential lélä-tattva of Rädhä and Kåñëa. The jéva cannot even develop taste for hearing bhägavata-kathä by himself, so what to speak of the attainment of prema-dhana, the invaluable asset of love of Godhead?

Prema-Dhana The Invaluable Asset prema-dhana vinä vyartha daridra jévana ’däsa’ kari’ vetana more deha prema-dhana “Without love of Godhead, my life is useless. Therefore I pray that you accept Me as Your servant and give me the salary of ecstatic love of God”11

In Chapter Twenty of the Caitanya-carétämåta, titled Çikñäñöaka, it states: “I am really poor because I am devoid of prema-dhana. O Lord, I am your eternal servant, so please make me Your däsa.

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Please give me an opportunity, engage me in Your loving service.

I will render loving service unto You, day and night, and I am not asking for material wages, only give me this wage: prema-dhana.”

Those who seek after their own pleasure and are not completely free from this tendency cannot get prema-dhana. Only those who are completely free from the desire for their own pleasure can obtain it. anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänu- çélanam bhaktir uttamä “When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy and fruitive action. The devotees must constantly serve Kåñëa favourably, as Kåñëa desires.”12

Rüpa Gosvämé has said that one must have no other desire.

No desire for material enjoyment and no desire for liberation.

Those who are free from these two types of desires can get this prema-dhana. Otherwise no one can achieve it. A premé-bhakta, who is completely free from the desire for his own pleasure, does not desire liberation. He only desires all happiness and pleasure for Kåñëa, thus twenty-four hours a day he is engaged in His loving service.

Admittance to the Loving Kingdom of the Lord Kåñëa the Supreme Lord is full of love, full of transcendental bliss and all kinds of loving mellows, rasa-maya. One who is constantly attached to that sac-cid-änanda-vigraha Kåñëa, is a

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premé-bhakta who can give you prema. You can feel and realise what is prema, in his association. That guru is the embodiment of the mercy of Kåñëa, kåñëa-kåpa-çré-mürté. Without the mercy of such a guru no one can obtain entrance into the loving kingdom of the Lord.

Kṛṣṇa-Kathā Comes to Us by the Mercy of Premī-Bhaktas By the mercy of such dear devotees of Lord Hari, hari-dayitäs, like Brahmä, Närada, Vyäsa and Çuka this kåñëa-kathä has come to us. Then there are the dear devotees of Gauräìga Mahäprabhu such as Rüpa Gosvämé, Sanätana Gosvämé, Svarüpa Dämodara Gosvämé. They have brought us all this bhägavata-kathä, the topics related to the loving kingdom of Kåñëa, prema-räjera-kathä. They are very, very merciful. Without the mercy of such dear devotees how would all this transcendental kåñëa-kathä be available in this material world?

Vyäsadeva wrote Çrémad-Bhägavatam, which is kåñëa-kathä.

Here Prabhupäda’s purport states, “Bhagavad-gétä is kåñëa-kathä spoken directly by Kåñëa and Çrémad-Bhägavatam is also kåñëakathä because everything described in the Bhägavatam is in relationship with Kåñëa.” So how was Vyäsadeva able to write ÇrémadBhägavatam? Because He received the mercy of his spiritual master Närada Muni, who is a premé-bhakta. Then he saw Kåñëa.

In Çrémad-Bhägavatam (1.7.4) it is mentioned that Vyäsadeva saw the Supreme personality of Godhead, apaçyat puruñaà pürëaà, the complete puruña, Kåñëa and also mäyä in his bhakti-samädhi, devotional trance. This is how he wrote Çrémad-Bhägavatam. Therefore this Bhägavata came to us by the mercy of Vyäsadeva, then by

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the mercy of Çukadeva Gosvämé, who expressed it, and then by the mercy of Süta Gosvämé, who recited it again in the forest of Naimiñäraëya in the assembly of åñis headed by Çaunaka. It is by the mercy of such dear devotees that this kåñëa-kathä, which is known as bhägavata-kathä and which is full of loving mellows, has come to us.

Lord Baladeva Is the Master of Sandhinī-Śakti The antaraìga-çakti, internal potency or svarüpa-çakti of the Lord, is His potency that comes from His svarüpa and is non-different from it. Kåñëa’s svarüpa is sac-cid-änanda, therefore His svarüpa-çakti also has three forms, three divisions: sandhiné, saàvit and hlädiné – sad-aàçe sandhiné; cid-aàçe saàvit; änandäàçe hlädiné.* From sat comes sandhiné, from cit comes saàvit and from änanda comes hlädiné. What is the meaning of sandhiné? It means ‘eternity’, but it needs further explanation. What is the activity of this sandhiné-çakti? It comes up when we discuss Lord Baladeva who is the master of sandhiné-çakti, the sandhiné-çaktimän-vigraha. The word ‘sandhiné’ is a very significant word. Who gives the ‘sandhana’ or the clue how to find out Kåñëa? That is Lord Baladeva, the master of that sandhiné-çakti. And the manifestation of Çré Baladeva is guru-päda-pädma, gurudeva. Without the mercy of such a guru, how can you find Kåñëa?

*

änandäàçe hlädiné, sad-aàçe sandhiné cid-aàçe saàvit—yäre jïäna kari’ mäni

“Hlädiné is His aspect of bliss; sandhiné, of eternal existence; and saàvit, of cognizance, which is also accepted as knowledge.” (Caitanya-caritämåta, Ädi-lélä 4.62)

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It is said, sändhinyä kåta-viçada-tad-dhäma-nicaye,* the sandhiné also does this activity: it manifests itself in this material world as the dhäma, the abode of the Lord. It is made of viçuddha-sattva – pure goodness, not mixed goodness – miçra-sattva like whatever we may find here in the material world. That is the manifestation of sandhiné-çakti – sändhinyä kåta-viçada-tad-dhäma-nicaye. And we should understand that in the abode of the Lord, everything is pure goodness.

Guru Is the Manifestation of Svarūpa-Śakti Then next comes saàvit, full knowledge. This kind of knowledge is called sambandha-jïäna, and refers to how everyone and everything is eternally related to Kåñëa. Guru imparts that sambandha-jïäna at the time of initiation. Divyaà jïänaà yato dadyät dékñeti sä proktä deçikais tattva-kovidaiù,** the dékñä-guru imparts sambandha-jïäna. That is the saàvit-çakté. So guru is the manifestation *

sa vai hilädinyäç ca praëaya-vikåter hlädana-ratas tathä samvéc-chakti-prakaöita-raho-bhäva-rasitaù tathä çré-sändhinyä kåta-viçada-tad-dhäma-nicaye rasämbhodhau magno vraja-rasa-viläsé vijayate

“There are three functions of svarüpa-çakti: hlädiné, sandhiné, and saàvit. Kåñëa remains perpetually immersed in the praëaya-vikära of the hlädiné-çakti. Because of the confidential bhävas evoked by saàvit-çakti, He is ever-situated as rasika-çekhara in relishing newer and newer rasa. That supremely independent pastime prince, Çré Kåñëa, is ever-drowned within the ocean of vraja-rasa in His transcendental bliss-filled abodes, headed by Våndävana, which are manifest through sandhiné-çakti. All glories to Him!” (Daça-mula-tattva 4) ** Çréla Jéva Gosvämé explains dékñä in his Bhakti-sandarbha(283): divyaà jïänaà yato dadyät kuryät päpasya saìkñayam tasmät dékñeti sä proktä deçikais tattva-kovidaiù “Dékñä is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as dékñä.”

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of svarüpa-çakti, which is divided into three: sandhiné, saàvit and hlädiné. Thus everything is there in guru. He is a manifestation of these three çaktés.

So the dékñä-guru imparts this sambandha-jïäna. Then the hlädiné-çakti, the pleasure potency of the Lord, nourishes these two: sandhiné and saàvit. Otherwise, unless they are nourished by the hlädiné-çakti where is the question of pleasure and préti, or pure love?

Guru Establishes Your Eternal Loving Relationship Samvéc-chakti-prakaöita-raho-bhäva-rasitaù.* Here, the words raho-bhäva mean ‘the loving relationship’. We have with Kåñëa a perfect, eternal relationship, which is based on pure love. This is the svarüpa-sambandha, the real relationship. The jéva’s constitutional position is as an eternal servant of Kåñëa, and this relationship is based on love.

Kåñëa is préti-viñaya, the object of préti, love. Therefore we say préti-devatä. He is full of loving mellows, rasa-maya. Unless you establish your relationship with Him how can you get paramänanda, supreme blissfulness? And who will help you to establish this relationship? That is guru; he establishes it. So without taking shelter of such a guru how can you establish your eternal relationship by yourself and how can you get such supreme änanda?

The Source of All Loving Services There is another point on guru-tattva. Guru is twenty-four hours a day engaged in the loving service of Kåñëa. But who is the source of all varieties of loving service to Kåñëa? That is Çrématé *Daça-mula-tattva (4)

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Rädhäräëé. Rädhä vinä tiìho käro naya, Kåñëa only belongs to Çrématé Rädhäräëé. He does not belong to anyone else; He belongs completely to Her. So Çrématé Rädhäräëé is the source of all sorts of loving services to Kåñëa. She is the original guru-tattva.

Only Rädhäräëé can give the opportunity to serve Kåñëa. Without Rädhäräëé’s mercy there is no opportunity available to serve Kåñëa. Kåñëa is completely under Rädhä’s control. Therefore without Rädhäräëé, no one is guru.

The original topmost post in the guru position is Rädhäräëé.

Rädhä and Her expansions, käya-vyüha – sakhés and maïjarés, are guru. They are very intimate and very dear to Kåñëa. They are nija-jana, Kåñëa’s own associates. One who has not established his relationship with Värñabhänavé Rädhä, the daughter of Våñabhänu, how can he become guru? He may be so, but he cannot be the guru of kåñëa-tattva. Anyone can be a guru of other tattvas, such as mäyä-tattva, itara-tattva or any tattva, but no one can become a kåñëa-tattva-vid guru unless he has established his relationship with Rädhäräëé, because Kåñëa belongs completely to Rädhäräëé, rädhä vinä tiìho käro naya. This is guru-tattva.

Rādhārāṇī Gives the Sevā-Adhikāra Kåñëa is pürëa-tattva, the complete tattva and Rädhäräëé gives the sevä-adhikära, the opportunity to serve that complete Kåñëa.

No one else but Rädhäräëé and Her expansions – sakhé-maïjarés, has the right to give that opportunity. Thus without rädhä-bhåtya, without Her mercy and taking shelter of Her we cannot get the opportunity to serve Kåñëa.

Those who have accepted Kåñëa as sevya-tattva, as the only one to be served, have accepted Rädhä as guru. These two words ‘sevya’ and ‘sevaka’ come up regularly; sevayä means ‘to be served’, and sevaka means ‘servitor’. It is a very deep philosophical point.

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And one has to accept Rädhä as guru, otherwise how can you understand Kåñëa as sevya-tattva, the only one to be served?

In all rasas – däsya, sakhya, vätsalya and mädhurya – Kåñëa is viñaya and the sevakas or sevikäs, those who serve Him are äçraya.

There is viñaya and äçraya. So for those who accept Kåñëa as viñaya in all rasas, Värñabhänavé Rädhäräëé is their guru.

So unless one gets the mercy and the directions of Rädhäräëé, no one can serve Kåñëa. Those persons who are very lusty, who want their own pleasure and enjoyment, cannot serve Kåñëa because they cannot get the mercy and the directions of Rädhäräëé.

But those who are inhabitants of Våndävana, know that without Rädhäräëé’s mercy no one can get the opportunity to serve Kåñëa.

They know these tactics.

Even Lakṣmīdevī Needs Rādhārāṇī’s Mercy Even Lakñmédevé cannot get it. Kåñëa is all-beautiful, kandarpa-koöi-kamanéya viçeña-çobhaà.* His beauty far excels that of crores of cupids; such is His beauty. He is all-attractive. Lakñmédevé, upon seeing Him, becomes attracted, but she cannot get the opportunity to serve Kåñëa although she is attracted to His beauty.

Why? Because she cannot obtain Rädhäräëé’s mercy. That is the whole reason Lakñmé serves Näräyaëa, who is Kåñëa’s four-handed viläsa-mürti, pastime form. Lakñmés are also four-handed. But Rädhäräëé is two-handed and Kåñëa is two handed. Kåñëa is mädhurya-lélä-maya-vigraha whereas Näräyaëa is the aiçvarya-lélä-maya-vigraha. So Rädhäräëé is mädhurya-mayé and Lakñmé is aiçvarya-mayé. Kåñëa is rädhä-nätha [the Lord of Rädhäräëé], so if someone is not established in a relationship with Rädhäräëé, how can he offer service to Rädhänätha? *Brahma-saàhitä 5.30

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Who Will Give Us the Right to Serve Rādhānātha?

Rädhäräëé and Her expansions, sakhé-maïjarés, are all guru-vastu; they are all gurus. Nikuïja-yüno rati-keli-siddhyai, that is guru-tattva, that is gurudeva. Abhinna-tattva* is gurudeva. Gurudeva gives you the right to serve Kåñëa, and without his mercy, without guru, who will give you this right? Only one who is abhinna-tattva to Värñabhänavé Rädhäräëé will give that right; that is guru-tattva.

Vede tri-tattva kaya – the Vedas mention three tattvas: sambandha, abhidheya and prayojana. Sambandha-tattva is the tattva based on relationship, abhidheya is bhakti, and prayojana is prema. So when we consider this prayojana-tattva then kåñëa-prema comes up. Without the mercy of such a premi-bhakta, who is very dear to Rädhäräëé, how can you get that kåñëa-prema? Without that mercy how can one understand that prayojana-tattva?

How can the sädhaka, who cannot understand this guru-tattva and who cannot see the real svarüpa of guru (svarüpa-tattva), get direction on his bhajana-patha? Who will give him direction on this path of devotional service? He cannot understand sädhya-tattva, kåñëa-prema, the goal.

Sädhana and sädhya are the means as well as the end; that is prema-tattva. The means is bhakti and the goal is prema, love. Kåñëa can only be bound with the rope of love; He is the object of love, préti-viñaya. One who does not understand this, how can he do bhajana? He does not know whose bhajana he will do. He cannot do bhajana. He is completely covered over by the dense darkness of ignorance. He is groping in the dark.

So in the question of guru-tattva, where there is the relationship with Rädhä, the goal, sädhya-tattva is Rädhänätha. So one *Abhinna-tattva: nondifferent, identical.

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who has not established his relationship with Rädhäräëé, or with any of Her expansions, cannot serve Rädhänätha. Who will give him that right?

Guru-Sevā Is also Śrīmatī-Sevā Gurudeva is very dear to Rädhäräëé. He is rädhä-préya-sakhé, a very dear girl companion of Rädhäräëé. So guru-sevä is also çrématésevä. Thus to serve guru means to serve Rädhäräëé, because he is very dear to Rädhäräëé. Service to Rädhäräëé means service to guru and service to guru means service to Rädhäräëé. To become the servitor of guru means to become the servitor of Rädhäräëé and thus to become the servitor of Kåñëa. This is the tattva. Only those who know this tattva and are fixed in this tattva, can render loving service to Kåñëa. Unless one knows all these tattvas one cannot tread this path of devotional service, or bhajana-patha. But one who knows this guru-tattva perfectly well, knows that the guru is a dear devotee of Rädhäräëé, priya-jana and non-different from Rädhäräëé and Her expansions. He knows that tattva. And that gurudeva is very dear and intimate to Çrématé Rädhäräëé.

Rādhārāṇī Is My Guru Kåñëa accepts Rädhäräëé as guru. Kåñëa has said; rädhikära prema-guru, ämi-çiñya naöa sadä ämä nänä nåtye näcäya udbhaöa “The love of Rädhikä is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances.”13

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In our guru-paramparä Kåñëa is at the top, but He has said, “Rädhikära prema-guru, ämi-çiñya naöa – in loving affairs My guru is Rädhäräëé.”

So who is at the topmost platform of guru in the paramparä?

That is Rädhäräëé. Although Kåñëa occupies the topmost position, He states, “She makes Me dance according to Her tune.

I’ll dance! I’ll dance! ämi-çiñya naöa – I am Her disciple.” Naöa means ‘dancer’. The guru makes the disciple dance, “Go there!

Come here! Up-down, up-down!” Thus, in the guru-paramparä Rädhäräëé holds the topmost position. This is guru-tattva. Only by serving guru you will attain vraja-sevä-adhikära, the right to serve Kåñëa, Rädhänätha in Vrajabhümi.

And Gauräìga Mahäprabhu is rädhä-bhäva-suvalita-tanu*. In this regard He has said: gaura aìga nahe mora—rädhäìga-sparçana vrajendra-suta vinä teìho nä sparçe anya-jana14 “This is not the body of Gaura. This is the body of Rädhä.

Only Vrajendra-suta, the son of Nanda Mahäräja can touch this body. No one else can.” Gaura Himself said this.

Thus rädha-bhäva is predominating in Him. In our guru-paramparä when Gaura comes, then Rädhä comes. That guru-paramparä in which Gaura comes is Rädhä’s paramparä. That guru-paramparä is gaura-paramparä, which means rädhä-paramparä, because Gaurasundara is in rädhä-bhäva. So those who are gauränugas, followers of Gaura, they are rädhänugas, followers of Rädhäräëé, because rädhä-bhäva is predominating in Gaura. This is gauòéyaguru-dhära**. This is guru-tattva. *Çré Caitanya Mahäprabhu is rädhä-bhäva-dyuti-suvalita, that is, Kåñëa Himself assuming the part of Çrématé Rädhäräëé in order to understand Kåñëa. (Anubhäñya, Çréla Bhaktisiddhänta Sarasvaté Öhäkura) **The line of Gauòéya Vaiñëava gurus.

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Bhogya-Darśana & Sevya-Darśana There are two stages: anartha-yukta-vasta and anartha-mukta-vasta – covered over with anarthas (anartha-yukta) and completely free from anarthas (anartha-mukta-vasta). Bhaktivinoda Öhäkura has sung: ghireche tomäre, bhäi* – you are covered over with many anarthas. In that stage, how can he see guru? Although he may see guru, he cannot see the real svarüpa of guru. But the guru-darçana of one who is completely free from anarthas is different.

How does one who is covered with anarthas see guru? He sees guru as bhogya-vastu, “Oh, Gurudeva will give me all sorts of enjoyment: nice prasäda, a nice place to stay, nice vehicles, everything nice. Yes, very good. If I take shelter of guru I will get so much enjoyment.” That is bhogya-darçana, and this is the kind of darçana most of us have.

“Yes Gurudeva, I will marry a very beautiful girl.”

“Yes, marry a very beautiful girl,” Gurudeva says.

Guru will make the arrangement for all these things. That stage is bhogya-darçana. But one who is in anartha-mukta-vasta, the stage in which one is completely free from anarthas, his guru-darçana is different. His darçana is sevya-darçana. Sevya-darçana means he sees that the guru is to be served and thinks, “I will give Gurudeva all pleasure through my service. I’ll never expect anything for my own pleasure.” That is his darçana. So, one should understand the difference between bhogya-darçana and sevya-darçana.

*Gétävalé, Bhajan-Gétä 2.2

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Who Can Lead You to the Lotus Feet of Kṛṣṇa? açoka-abhoya, amåta-ädhära tomära caraëa-dwaya tähäte ekhona, biçräma labhiyä chärinu bhavera bhoya “Your two lotus feet are reservoirs of immortal nectar where one may live free from sorrow and fear. I have found peace there now and have given up fear of worldly existence.”15

Who can show you the lotus feet of Kåñëa? Who can lead you to His lotus feet? Who can give you the clue how to see or approach them? That is guru, a premikä-bhakta, a dear devotee who has established a loving relationship with Kåñëa. Only such a guru can show you and lead you to the lotus feet of Kåñëa, because he is a very dear and intimate associate, a very dear girl companion of Çrématé Rädhäräëé.

Only one who understands this guru-tattva perfectly well can say, “Unless I take shelter at the lotus feet of such a guru I cannot become free from delusions, material fears and lamentation. In other words, I cannot take shelter at the lotus feet of Kåñëa, the only place where there is no fear, no lamentation, no delusion and no death.”

If we can develop simplicity in our heart, and take shelter at the lotus feet of guru and serve him without duplicity, then we will get the mercy of that guru and find a place at the lotus feet of Kåñëa. Otherwise we cannot. Serve guru without duplicity, niñkapaöa-seva, präëa-däna-sevä, with your heart and soul. He will take you to the lotus feet of Kåñëa.

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The Eight Steps of a Nāma-Bhajana Kāri There are eight steps to execute and follow for those who are näma-bhajana käri, who have taken shelter of hari-näma.

(1) Have unflinching faith in the words of sädhu, çästra, guru.

(2) Develop greed and eagerness to get the opportunity to associate with a näma-tattva-vit sädhu or guru.

(3) Develop greed and eagerness to hear kåñëa-kathä, harikathä from the lips of such a sädhu-vaiñëava. That is bhajana-kriyä. Çravaëaà kértanaà, hearing and chanting under the guidance of sädhu-guru.

(4) If someone observes all this and does bhajana, devotional service, under the guidance of such a guru, then all one’s anarthas will be completely destroyed, anartha-nivåtti.

Bhajana-kriyä tato’ nartha-nivåttiù.

These first four steps are in the lower sädhana-bhakti stage. This is the preliminary stage.

(5) After anartha-nivåtti comes niñöhä, the fifth stage. Niñöhä means there is no oscillation of the mind, one is not fickle; the mind is fixed. As long as there are anarthas the mind cannot be fixed at the lotus feet of Kåñëa or the chanting of the holy name, näma-bhajan. One should develop such niñöhä.

(6) Then comes ruci, taste. That taste comes according to your mellow. Svärasiké-ruci, every jéva has his own mellow.

The path of Gaura has four main mellows; däsya, sakhya,

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vätsalya and mädhurya. çänta-rasa is discarded. According to one’s own mellow, one develops a taste and relishes that taste while chanting the holy name. With that taste the devotee will constantly chant because that taste is so nectarean and sweet, he relishes it and thus cannot give it up. Then you will say, “çyäma näme kathu-madhu äche go vadane charite nähi pare*, there is so much nectarean honey in the name of Çyäma. My tongue does not want to leave it, not even for a moment.” That stage will come, but at present that taste is not there.

(7) Then one develops even more attachment to the holy name. One cannot leave the holy name even for a moment. And one tastes the nectarean honey coming out from the holy name. This is äsakti.

(8) Then at last, in the eighth stage comes bhäva and the maturity of bhäva is prema.

One who is a näma-bhajana käri should understand these eight steps. The first four are preliminary and the other four are higher stages. Mukhya pathe jéva päye kåñëa-prema-dhana** – the chief result of chanting the holy name is kåñëa-prema. Otherwise how can you get love?

Thus Ambaréña Mahäräja, who was such a premé-bhakta, dear devotee of the Lord, was day and night engaged in serving Kåñëa.

All his senses were engaged: the five working senses, the five knowledge-acquiring senses and the eleventh sense, the mind – sa vai manaù kåñëa-padäravindayor [SB. 9.4.18]. And Kåñëa has alsosaid, man-manä bhava [Bg. 18.65], always think of Me. *Chandidas **Harinäma-cintämaëi

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Questions & Answers Çré Çrémad Gour Govinda Swami: Kértanéya sadä hari, constantly chant the name of Hari. Why? Who can constantly chant now?

Devotee: One who gets pleasure. Çré Çrémad Gour Govinda Swami: One who has developed that love, because Lord Hari is the object of love. You constantly chant the name and remember whom you love. You cannot forget Him, because it is a question of love, prema, prétér-viñaya. Otherwise how can you constantly chant the name ‘Hari’ unless you put Lord Hari on the platform of love? Who have you put on the platform of love? You have put your body and bodily relations; wife, son, daughter, and friends on the platform of love. By putting them on the platform of love you try to get happiness, but instead what do you get? You get unlimited suffering and unhappiness, duùkha-yonaya eva te.* Devotee: But a Vaiñëava who is always engaged in the service of guru, offering his family members, home, wife and children as the belongings of guru, is that being attached to Kåñëa? Çré Çrémad Gour Govinda Swami: Yes. Belonging to guru means belonging to Kåñëa. Guru is day and night kåñëa-sevaka, a servitor of Kåñëa. So, one who serves guru, serves Kåñëa. Yes. By the mercy of guru he knows this tattva. Without guru-kåpa how will this tattva be revealed to you? yasya deve parä bhaktir yathä deve tathä gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù *Bhagavad-gétä 5.22

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“Only unto those great souls who have implicit faith in both the Lord and the spiritual master, are all the imports of Vedic knowledge automatically revealed.”16

One who has developed such parä-bhakti, pure bhakti, the same bhakti to Kåñëa as well as to guru, to him only this tattva is revealed. Otherwise this Vedic tattva, confidential tattva will not be revealed to you.

Devotee: Yes, Guru Mahäräja. You said, “Those people who know the confidential knowledge about Rädhäräëé being the topmost guru, are always taking sides with Rädhäräëé. That’s why in Våndävana the Brajabäsés are always chanting, “Rädhe, Rädhe!” Çré Çrémad Gour Govinda Swami: Yes! Rädhe, Rädhe! Yes, because without Rädhä you cannot approach Kåñëa, bäbä! Rädhä vinä tiìho käro naya, Kåñëa only belongs to Rädhäräëé. If you say, ‘Kåñëa’, then they say, “Hey, say ‘Rädhe, Rädhe!’ How can you approach Kåñëa? Why are you saying ‘Kåñëa’? Stop! Stop! Say ‘Rädhe, Rädhe, Rädhe!’”

Without Rädhäräëé how can you approach Kåñëa, bäbä? The door is shut for Kåñëa. Unless Rädhäräëé opens the door how can you approach Kåñëa? Rädhäräëé’s mercy is required.

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Appendix I

Tridandī-Sannyāsī ..

The Symbolic Representation of the Sannyāsa Order

etäà sa ästhäya parätma-niñöhäm adhyäsitäà pürvatamair mahadbhiù ahaà tariñyämi duranta-päraà tamo mukundäìghri-niñevayaiva “I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kåñëa. This was approved by the previous äcäryas, who were fixed in firm devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.”1

I

n connection with this verse, which is a quotation from Çrémad-Bhägavatam (11.23.57), Çréla Bhaktisiddhänta Sarasvaté Öhäkura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyäsa is a regulative principle. If one accepts the sannyäsa order, his main business is to devote his life completely to the service of Mukunda, Kåñëa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyäsé. It is not simply a matter of changing dress. In Bhagavad-gétä (6.1) it is also stated, anäçritaù karma-phalaà käryaà

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karma karoti yaù, sa sannyäsé ca yogé ca: one who works devotedly for the satisfaction of Kåñëa is a sannyäsé. The dress is not sannyäsa, but the attitude of service to Kåñëa is.

The word parätma-niñöhä means being a devotee of Lord Kåñëa.

Parätmä, the Supreme Person, is Kåñëa. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs. 5.1]. Those who are completely dedicated to the lotus feet of Kåñëa in service are actually sannyäsés. As a matter of formality, the devotee accepts the sannyäsa dress as previous äcäryas did. He also accepts the three daëòas.

Later Viñëu Svämé considered that accepting the dress of a tridaëòé was parätma-niñöhä. Therefore, sincere devotees add another daëòa, the jéva-daëòa, to the three existing daëòas. The Vaiñëava sannyäsé is known as a tridaëòé-sannyäsé. The Mäyävädé sannyäsé accepts only one daëòa, not understanding the meaning of tri-daëòa. Later, many persons in the community of Çiva Svämé gave up the ätma-niñöhä (devotional service) of the Lord and followed the path of Çaìkaräcärya. Instead of accepting 108 names, those in the Çiva Svämé sampradäya follow the path of Çaìkaräcärya and accept the ten names of sannyäsa. Although Çré Caitanya Mahäprabhu accepted the then-existing order of sannyäsa (namely eka-daëòa), He still recited a verse from ÇrémadBhägavatam about the tridaëòa-sannyäsa accepted by the brähmaëa of Avantépura. Indirectly He declared that within that eka-daëòa, one daëòa, four daëòas existed as one. Accepting ekadaëòa-sannyäsa without parätma-niñöhä (devotional service to Lord Kåñëa) is not acceptable to Çré Caitanya Mahäprabhu. In addition, according to the exact regulative principles, one should add the jéva-daëòa to the tri-daëòa. These four daëòas, bound together as one, are symbolic of unalloyed devotional service to the Lord.

Because the ekadaëòi-sannyäsés of the Mäyäväda school are not devoted to the service of Kåñëa, they try to merge into the Brahman effulgence, which is a marginal position between material

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and spiritual existence. They accept this impersonal position as liberation. Mäyävädé sannyäsés, not knowing that Çré Caitanya Mahäprabhu was a tridaëòé, think of Caitanya Mahäprabhu as an ekadaëòé-sannyäsé. This is due to their vivarta, bewilderment. In Çrémad-Bhägavatam there is no such thing as an ekadaëòi-sannyäsé; indeed, the tridaëòé-sannyäsé is accepted as the symbolic representation of the sannyäsa order. By citing this verse from ÇrémadBhägavatam, Çré Caitanya Mahäprabhu accepted the sannyäsa order recommended in Çrémad-Bhägavatam. The Mäyävädé sannyäsés, who are enamored by the external energy of the Lord, cannot understand the mind of Çré Caitanya Mahäprabhu.

To date, all the devotees of Çré Caitanya Mahäprabhu, following in His footsteps, accept the sannyäsa order and keep the sacred thread and tuft of unshaved hair. The ekadaëòé-sannyäsés of the Mäyävädé school give up the sacred thread and do not keep any tuft of hair. Therefore, they are unable to understand the purport of tridaëòa-sannyäsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence. The äcäryas who advocate the daiva-varëäçrama (the social order of cätur-varëyam mentioned in the Bhagavad-gétä) do not accept the proposition of añura-varëäçrama, which maintains that the social order of varëa is indicated by birth.

The most intimate devotee of Çré Caitanya Mahäprabhu, namely Gadädhara Paëòita, accepted tridaëòa-sannyäsa and also accepted Mädhava Upädhyäya as his tridaëòé-sannyäsé disciple.

It is said that from this Mädhaväcärya the sampradäya known in western India as the Vallabhäcärya sampradäya has begun. Çréla Gopäla Bhaööa Gosvämé, who is known as a småty-äcärya in the Gauòéya-Vaiñëava-sampradäya, accepted the tridaëòa-sannyäsa order from Tridaëòépäda Prabodhänanda Sarasvaté. Although acceptance of tridaëòa-sannyäsa is not distinctly mentioned in

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the Gauòéya Vaiñëava literature, the first verse of Çréla Rüpa Gosvämé’s Upadeçämåta advocates that one should accept the tridaëòa-sannyäsa order by controlling the six forces: väco vegaà manasaù krodha-vegaà jihvä-vegam udaropastha-vegam etän vegän yo viñaheta dhéraù sarväm apémäà påthivéà sa çiñyät [Nectar of Instruction 1] “One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvämé and is competent to accept disciples all over the world.”

The followers of Çré Caitanya Mahäprabhu never accepted the Mäyäväda order of sannyäsa, and for this they cannot be blamed. Çré Caitanya Mahäprabhu accepted Çrédhara Svämé, who was a tridaëòé-sannyäsé, but the Mäyävädé sannyäsés, not understanding Çrédhara Svämé, sometimes think that Çrédhara Svämé belonged to the Mäyäväda ekadaëòa-sannyäsa community. Actually this was not the case.2

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Appendix II

How to Find a Real Sādhu?

Devotee: How does one recognise a sädhu? Çré Çrémad Gour Govinda Swami: Cry before Kåñëa. Only He can help you to find a sädhu. You cannot recognise a sädhu. You have no vision to see the sädhu. If you try by yourself to recognise a sädhu, then you will be cheated. If you are serious, then cry before Him. “O Kåñëa! I am Your servant!” ayi nanda-tanuja kiìkaraà patitaà mäà viñame bhavämbudhau kåpayä tava päda-paìkajasthita-dhülé-sadåçaà vicintaya1 Mahäprabhu has taught us this. This is crying before Kåñëa. “O nanda-tanuja, son of Nanda Mahäräja, I am Your kiìkara, Your servant. Somehow or other I am fallen here in this dreadful ocean of material existence and I have been drowning from time immemorial, but I want to serve You. How can I serve You? How can I become a speck of dust at Your lotus feet? Please help me.” Just cry. Without the help of a sädhu you cannot approach Kåñëa. You cannot utter Kåñëa’s name. When you cry like that, Kåñëa is there in your heart as Paramätmä. He will say, “Oh, now he is crying for Me.” Then He makes an arrangement.

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This is the proper way. If you try to recognise a sädhu by your own effort, you will be cheated. You can’t see a sädhu. You have no vision at all. You see only all outward, external things. You cannot see the real thing. There are many persons who are only outwardly sädhus. You will be enchanted by their external activities: “Oh, he is a great sädhu! Yes, he is producing gold!” You will be cheated.

You can’t get a real sädhu in this way. A real sädhu is one who is competely absorbed in Kåñëa, day and night, twenty-four hours.

He has obtained Kåñëa. He is with Kåñëa. He can give you Kåñëa.

You cannot see Him. You have no vision. You can only cry for Kåñëa from the core of your heart. This is not an external cry. It is internal. Then Kåñëa, who is in your heart, will see that you are crying and He will help you. He will make an arrangement for you to meet such a sädhu. When you meet such a person you will feel some spontaneous attraction from the core of your heart. That attraction is the proof.

Devotee: To meet a sädhu is so rare. How can one get the opportunity? Çré Çrémad Gour Govinda Swami: It’s a fact that it is rare, but if you are really crying for it then Kåñëa can make an arrangement.

It is impossible for you, but nothing is impossible for Kåñëa.

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Appendix III

Acceptance of a Living Guru Question 9: Where does a person find his guru?

Answer by Çréla Bhaktisiddhänta Sarasvaté Öhäkura Mahäräja Prabhupäda: Whoever Çré Kåñëa, the embodiment of compassion, chooses to send to you as your guru, that person alone will manifest before you externally as the mahänta-guru, the guru in the form of the foremost living sädhu. By the mercy of Bhagavän we will obtain a guru, and by the mercy of the guru we can attain Bhagavän.

A person will get a guru according to his particular destiny.

People of different types vary in their disposition, and therefore Bhagavän, who is omniscient, sends them each a particular type of guru. There are those who want niñkapaöa-kåpa, the real mercy of Bhagavän, and who depend entirely on Bhagavän for their eternal welfare. Being pleased with such simple-hearted, sincere persons, Bhagavän Himself manifests before them as the guru, to bestow mercy upon them. But for those who want kapaöa-kåpa, the deceptive mercy of Bhagavän, Bhagavän’s mäyä, or external potency, will send them a ‘guru’ according to the particular disposition of their heart.1

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About the Author

Ç

ré Çrémad Gour Govinda Swami appeared in this world on 2nd September 1929 in the village of Jagannäthapura in the Indian state of Orissa (Odisha). Both the paternal and maternal sides of his family have been Vaiñëavas for hundreds of years, dating back to the time of Çyämänanda Prabhu, and prior to that, in Bengal for many, many centuries. His divine appearance was not like the birth of an ordinary being, he came to this world solely to fulfill the order of Çré Caitanya Mahäprabhu.

Tattva-Vicāra Çré Çrémad Gour Govinda Swami dedicated his whole life to preaching the absolute consideration of Gauòéya Vaiñëava philosophy, tattva-vicära, and spoke uncompromisingly against accepting apära-vicära, the apparent consideration. Speaking in his own words, Çré Çrémad Gour Govinda Swami said, “ ... I am stressing only tattva. In all my lectures I stress this, tattva-vicära. Do you know the real tattva (truth)? You are all following this apparent consideration (apära-vicära), not tattva-vicära.

That mistake is there. You do not know who you are, who Kåñëa is, who is a guru, who is a sädhu, and what the relationship is between them, you do not know these tattvas...”

By Kṛṣṇa’s Arrangement Çré Çrémad Gour Govinda Swami is a disciple of His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda (1896-1977), the Founder-Äcärya of The International Society for Krishna Consciousness.

By Kåñëa’s arrangement they met in the sacred land of Çré Våndävana Dhäma in 1974.

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This transcendental meeting has been nicely described by Gunärnava däsa, in the book Just Try to Learn the Truth. Though they had not met previously, there was immediate recognition between the two great souls; sad-guru and sad-ñiñya. Çréla Prabhupäda commented on his disciple Çré Çrémad Gour Govinda Swami saying (at different times), “...

Kåñëa has sent him...” and “... Gour Govinda Swami is a devotee from birth...”

The Three Sevās Çréla Prabhupäda entrusted Çré Çrémad Gour Govinda Swami with three important seväs (services): 1. To stay in Orissa and build a temple like the famous Temple of Jagannätha in Puré, as Orissa is a very important place in Çré Caitanya Mahäprabhu’s lélä.

2. To translate Çréla Prabhupäda’s books from English into Oriya.

3. To accept disciples and train them in Kåñëa consciousness.

Upon receiving these instructions from his spiritual master, Çré Çrémad Gour Govinda Mahäräja immediately returned to Orissa and started working earnestly on plans for what would become the famous Çré Çré Kåñëa-Balaräma Temple in Bhubaneswar, which Çréla Prabhupäda famously predicted, “This temple will be one of the best ISKCON temples in the world. This place will be the heart of the city.” Gour Govinda Swami also embraced the sevä of translating Çréla Prabhupada’s books into Oriya as a sacred duty which he continued every day without fail for the rest of his life.

While Çré Çrémad Gour Govinda Mahäräja immediately began to execute the first two instructions given by his spiritual master, the third and final instruction he received from Çréla Prabhupäda was to prove more difficult to carry out. After many years, he very hesitantly took on the role of being a spiritual master himself, as he understood the position of guru was a very heavy responsibility.

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About the Author

Lord Jagannātha Is in Bhubaneswar Çréla Prabhupäda had accepted many Western disciples and taught them the glories of Puruñottama-kñetra, Jagannätha Puré Dhäma, where Mahäprabhu performed many pastimes in the eighteen years He resided there. However, when Çréla Prabhupäda’s disciples went to visit Jagannätha Puré they were refused entrance to the famous Temple of Lord Jagannätha because they were considered foreigners and not Hindus. Çréla Prabhupäda said, “I will build a temple in Bhubaneswar like the Temple of Jagannätha in Puré, because my western disciples are not allowed there. Lord Jagannätha will come and stay in Bhubaneswar, so all my disciples can go there and have His darçana.” Çréla Prabhupäda, who had been donated land in Bhubaneswar, instructed Gour Govinda Swami to stay on the land and build a temple. He entrusted to Çré Çrémad Gour Govinda Swami the mission of establishing ISKCON in Orissa, the most important place of Mahäprabhu’s pastimes, and told him, “Gour Govind, you will take me to Orissa.”

Under Extreme Conditions Çré Çrémad Gour Govinda Swami returned to Orissa and stayed on the ISKCON land (near the Nayapalli village) in Bhubaneswar under the most extreme and austere circumstances. There were no facilities at all on the land, no shelter, no building, no running water, no toilet, no electricity, no telephone, no nothing! To take bath one would have to go to a far off paddock where there was a pump and take a bath from that pump. The only light available for reading and writing in the early hours of the morning and late in the evening came from a castor oil lamp. Wild bears, tigers and elephants would wander the area, which was also frequented by dacoits (thieves).

On Ekädaçé Çré Çrémad Gour Govinda Mahäräja would fast and chant the whole Bhagavad-gétä and on other days he would recite one chapter of Bhagavad-gétä. He would often walk up to twenty kilometres a

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day to collect donations to build the temple, print literature and to buy foodstuffs to prepare and offer to the Lord.

Seventeen Days Çréla Prabhupäda visited Bhubaneswar in 1977 and stayed for seventeen days on the ISKCON property in the mud hut, which had been constructed for him by Gour Govinda Swami. On 2nd February 1977, the auspicious appearance day of Lord Nityänanda, Çréla Prabhupäda laid the foundation stone of the Çré Çré Kåñëa-Balaräma Mandir. This Temple in Bhubaneswar was to be Çréla Prabhupäda’s last founded project.

Instruction Fulfilled After sixteen years of determined endeavour, and with practically no outside help, (in one of the poorest regions of India) Çré Çrémad Gour Govinda Swami fulfilled the instruction of his most beloved spiritual master when the magnificent Çré Çré Kåñëa-Balaräma Mandir was inaugurated in Bhubaneswar in 1991. Lord Jagannätha, Baladeva and Subhadradevé came of Their own accord, as Çréla Prabhupäda prophesied, and this Temple now attracts thousands of people to Kåñëa consciousness.

Travelling the World Çré Çrémad Gour Govinda Swami spent many years travelling the world preaching Kåñëa consciousness. His travels took him to Europe, North America, South America, Canada, Africa, Mauritius, Australia, Asia – Malaysia, Singapore, Indonesia and Bali, the Caribbean – Guyana, Suriname, Trinidad and he preached vigorously throughout the Indian subcontinent, especially in the state of Orissa, where he most notably constructed the glorious Temples of Çré Çré Kåñëa-Balaräma, Çré Çré Rädhä-Gopénätha and Çré Çré Rädhä-Gopäl Jéu.

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About the Author

Spellbound Wherever he went Çré Çrémad Gour Govinda Swami would leave his audience spellbound by his dynamic presentation of the philosophy of Kåñëa consciousness. He would often speak for up to four hours at a time on topics about Kåñëa, leaving his audience enchanted and always eager to hear more. On occasions he would speak on a single verse of the Çrémad-Bhägavatam, both morning and evening for seven days. There was no question put to him that he could not answer, and hearing from Çré Çrémad Gour Govinda Swami on a regular basis would melt even the hardest heart, convincing one to seriously take to the path of bhakti-yoga. Çré Çrémad Gour Govinda Swami was an expert in his understanding of the çästras and from the depth of his conviction was able to dispel the doubts [sarva-saàçaya-saàchettä] of those who came to him for spiritual guidance by the depth of his spiritual conviction. He would place great importance on chanting‚ encouraging and inspiring everyone to chant the holy names of Kåñëa without offence, to chant the pure name and thereby achieve the goal of life; to get Kåñëa and develop kåñëa-prema in this very life.

Śrī Kṣetra Jagannātha Purī - Bhubaneswar Dhāma One of the most important aspects of Çré Çrémad Gour Govinda Swami Mahäräja’s preaching was to reveal the innermost secrets of Puré-Bhubaneswar Dhäma, of Lord Jagannätha, and the reason why Çré Caitanya Mahäprabhu stayed in Jagannätha Puré. He gave the most subtle and clear understanding of the Lord’s pastimes in Jagannätha Puré and why Bhubaneswar is so important for the Gauòéya Vaiñëava community.

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Storehouse of Knowledge While astrologers predicted that he would live up to the age of ninety and deliver many conditioned souls, Çré Çrémad Gour Govinda Swami left this world by his own volition while speaking kåñëa-kathä on February 9th 1996, in Çré Mäyäpura Dhäma on the holy appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

He left behind a veritable storehouse of knowledge concerning the truth about the jéva, mäyä, and the Absolute Truth Bhagavän Çré Kåñëa.

Many of his lectures and talks were recorded at the time, on audio and video, and many of these are now available on the internet, on CD, DVD and MP3 formats, as well as in numerous books published by his disciples and followers.

To gain a greater understanding of the life of Çré Çrémad Gour Govinda Swami, we suggest reading the authorised biography Kåñëa-lingita Vigraha: One Who is Always Embraced by Çré Kåñëa. For a brief but in-depth look at the life of Çré Çrémad Gour Govinda Swami we recommend the booklet Gour Govinda Swami – Who Was He? Both of these titles have been published by Tattva-vicära Publications and are available from www.tvpbooks.com. Readers interested in the subject matter of this book are invited to correspond with the publisher: info @tvpbooks.com.

E-booklets: Please visit www.issuu.com/tvpbooks. All e-booklets are downloadable in pdf format for iPad, iPod and iPhone.

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Source Material Introduction

Guru-Tattva

Compiled by Çré Çrémad Gour Govinda Swami Mahäräja after many of his Godbrothers fell from their positions as sannyäsés and gurus, and presented to the GBC members (of ISKCON) in 1989 for the sole purpose of establishing the absolute conception of (sad-) guru and to console Çréla Prabhupäda’s grand-disciples so that they would not lose faith in devotional service and Kåñëa consciousness.

Chapter One

Çré Guru Paramparä

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on ÇrémadBhägavatam 8.16.24, 6 July, 1992, Bhubaneswar, India.

Chapter Two

Symptoms of a Sädhu

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on ÇrémadBhägavatam 9.19.1-2, 23 April, 1995, in Bhubaneswar, India.

Chapter Three

Sädhu Cannot be Understood by the Material Senses

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on ÇrémadBhägavatam 7.13.18, 14 March, 1990, Bhubaneswar, India.

Chapter Four

Solid Gold Guru-Tattva

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on Caitanya-caritämåta, Ädi-lélä 1.43-6, 29 September, 1991, Bhaktivedanta Manor, UK.

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Chapter Five

When Good Fortune Arises

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on the disappearance Day of Çréla A.C. Bhaktivedanta Swami Prabhupäda, 6 November, 1994, Bhubaneswar, India.

Chapter Six

Guruseva is Everything

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on ÇrémadBhägavatam 1.2.10, 24 June, 1994, Towaco‚ New Jersey, USA.

Chapter Seven

Guru Makes Kåñëa Appear in Your Heart

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on ÇrémadBhägavatam 8.24.47, 12 April, 1993, Bhubaneswar, India.

Chapter Eight

Gauränugas are Rädhänugas

A Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on ÇrémadBhägavatam 9.4.18-20, 18 August, 1993, Bhubaneswar, India.

Appendix I

Tridaëòé-Sannyäsé The Symbolic Representation of the Sannyäsa Order

Caitanya-caritämåta, Madhya-lélä 3.6, verse and purport by Çréla A.C. Bhaktivedanta Swami Prabhupäda.

Appendix II

How to Find a Real Sädhu?

Questions and answers with Çré Çrémad Gour Govinda Swami Mahäräja at a home program, May 1993, Vancouver, Canada.

Appendix III

Acceptance of a Living Guru

Çréla Prabhupädera Upadesämåta (a compilation of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda’s instructions in question-and-answer form.)

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Glossary

Glossary A Abhinna: identical, non-different. Ähära: eating. äjagara-våtti: the living conditions of a python.

Ajïäta-sukåti: unknown auspicious activities.

Amåta-maya: as good as nectar. Ätma-svarüpa: the eternal form of the living entity, which is devotional service to the Personality of Godhead. Ätméya: your own. Ätméya-svajanä bandhana: bound by your own friends and family members.

Aviçuddha-buddhayaù: whose intelligence is still not purified and who do not know the goal of life.

B Bandhana: being bound.

Bhagavat-svarüpa: the different forms of the Lord.

Bhaktecchopätta-rüpäya: You assume Your various forms to fulfill Your devotees’ desires.

Bhaya: defending.

Bhikñäm dehé: give me alms.

Bhogé: sense gratifier.

D Dayitä: one who has received the mercy of the Lord.

Dehätma-buddhi: considering the body to be the self; the bodily conception of life.

Dhanaà dehé: give me wealth.

Duñkåtinaù: miscreants.

G Gaura-priya-jana: a dear devotee of Mahäprabhu.

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H Huìkära: roaring voice.

I Itara-tattva: other or ordinary truth.

J Jïäna-dépaù: the torchlight of knowledge.

K Kaëöhé: tulasé beads around the neck.

Kanyä: daughter.

Karma-phala: the results (fruit) of activities.

Kaupéna: a loincloth (just to cover the private parts).

Kevalädvaita: exclusive monism.

L Lakh: one hundred thousand.

Lélä: the divine and astonishing pastimes of Çré Bhagavän and His eternal associates, which grant all auspiciousness for the jéva, which have no connection with this mundane world, and which lie beyond the grasp of the material senses and mind.

M Madhu: honey.

Mäyä-svarüpa: the different forms of entanglement, illusion.

Maithuna: mating.

Mäyä (1): the Lord’s deluding potency; illusion or illusory energy; that which is not; the Lord’s external potency, which influences the living entities to accept the false egoism of being independent enjoyers of this material world.

Mäyä (2): literally: mä (not) yä (this); that which is not; an illusion.

Mäyä-baddha jéva: the soul bound up by Mäyä.

Mitra: friend.

Mukhya: primary.

Mukhya-phate: chief result.

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Glossary

N Nidrä: sleeping; depression of the mind, born of tamo-guëa.

Niñkapaöa: one who is free from the cheating propensity.

Nitya-lélä: eternal pastimes of Çré Kåñëa (see lélä).

P Paripraçnena: enquire submissively.

Päñaëòé: an offender, or atheist; a nonbeliever; one who thinks God and the demigods are on the same level, or who considers devotional activities to be material.

Pramäëa: evidence, proof.

Praëipäta: full surrender.

R Räjya: kingdom.

Ramaëé: the wife; the enjoyed.

Rasagullä: a confection made from milk.

S Sac-cid-änandamaya: consisting of eternality, cognisance and bliss.

Sad-anugraha: showing mercy to the devotees. Çaktimän: one who possesses the potency. Çälagräma-çilä: a sacred stone worshipped by Vaiñëava brähmaëas as a Deity form of Lord Viñëu. The stones are found only in the Gaëòaké River near the village of Çälagräma in the Himälayan foothills. So precise is the science of arcana that an expert brähmaëa can recognise each çälagräma-çilä as a specific incarnation of Lord Viñëu by unique markings. çikhä: the tuft of hair on the back of the head. Çästra-väkya: words of the çästra, scriptures.

Sevaka: one who is worshipper.

Sevya: one who is worshipped. çoòaçopacära-püjä: worship with sixteen items.

Suta: son.

Svajanä: sva-janäù – relatives and friends.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

T Tanu: body.

Tarkavädés: philosophers who reject religious ideas and ethics and try to understand the Absolute Truth by logic and argument.

Tattva-jijïäsä: inquiry into the Absolute Truth.

Tulasé: a sacred plant whose leaves and blossom are used by Vaiñëavas in the worship of Çré Kåñëa; the wood is also used for chanting beads and neck beads.

V Varam dehé: give me benedictions.

Virajä River: a transcendental current flowing from the perspiration of the body of the Lord; a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Virajä. The prefix vi means vigata (“completely eradicated”), and rajas means “the influence of the material world.”

Vrajaväsé: a resident of Vraja.

216

Notes & References Maìgaläcaraëa 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

15.

16.

17.

18.

Çrémad-Bhägavatam 1.2.4 Hari-vaàça, cited in Caitanya-caritämåta, ädi-lélä 7.131 Caitanya-caritämåta, Madhya-lélä 17.80

by Jagannatha Däsa Çrémad-Bhägavatam 1.1.2 Çrémad-Bhägavatam 1.1.3 Çrémad-Bhägavatam 1.7.6 Çrémad-Bhägavatam 1.7.7 Çrémad-Bhägavatam 12.13.18 Garuòa Puräëa, cited in Caitanya-caritämåta, Madhya-lélä 25.143 Çrémad-Bhägavatam 1.3.41 Çrémad-Bhägavatam 12.13.15 Caitanya-caritämåta, Madhya-lélä 25.150 Caitanya-caritämåta, Madhya-lélä 25.98 Caitanya-caritämåta, Madhya-lélä 25.99 Caitanya-caritämåta, Madhya-lélä 6.169 Caitanya-caritämåta, Antya-lélä 5.131 Caitanya-bhägavata, Ädi-khaëòa 1.39

Introduction

Guru Tattva 1.

2.

3.

4.

5.

6.

7.

8.

9.

Caitanya-caritämåta, Madhya-lélä 19.151 Caitanya-caritämåta, Madhya-lélä 25.122 Muëòaka Upaniñad 1.2.12, quoted Çrémad-Bhägavatam 4.28.65 Caitanya-caritämåta, Madhya-lélä 8.128 Çrémad-Bhägavatam 11.3.21 Çrémad-Bhägavatam 11.11.18 Çré Upadeçämåta verse 1 The Science of Self Realisation Väyu Puräëa

217

Śrī Guru Makes Kṛṣṇa Appear in Your Heart 10.

11.

12.

13.

14.

15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

25.

26.

27.

28.

29.

30.

31.

32.

33.

34.

35.

36.

Padma Puräëa Çrémad-Bhägavatam 4.29.51 purport. Çré Upadeçämåta 5 purport.

Caitanya-caritämåta, Madhya-lélä 22.65 Çrémad-Bhägavatam 11.2.45 Caitanya-caritämåta, Madhya-lélä 8.274 Çrémad-Bhägavatam 11.2.55 Çré Upadeçämåta verse 5, purport. Çré Upadeçämåta verse 5, purport. Çré Upadeçämåta verse 5, purport. Çré Upadeçämåta verse 5, purport.

Caitanya-caritämåta, Ädi-lélä 1.47, purport.

Hari-bhakti-viläsa 2.9, quoted from Viñëu-yämala.

Caitanya-caritämåta, Ädi-lélä 1.34, purport.

Caitanya-caritämåta, Ädi-lélä 1.35, purport. Çrémad-Bhägavatam 4.12.32, Dhruva väkyäna, purport.

Mahäbhärata, Udyoga-parva 179.25 Bhakti-sandarbha, anuccheda 210 Çrémad-Bhägavatam 8.20.1, purport Bali Mahäräja upäkhyäna. Çré Kåñëa Bhajanämåta, verses 42-44 Çré Kåñëa Bhajanämåta, verses 45-49 Çré Kåñëa Bhajanämåta, verse 59 Çré Kåñëa Bhajanämåta, verse 60 Çré Kåñëa Bhajanämåta, verses 62-63 Çré Kåñëa Bhajanämåta, verse 64 Çré Kåñëa Bhajanämåta, verse 65 Çré Kåñëa Bhajanämåta, verse 66

Chapter One

Çré Guru Paramparä 1.

2.

3.

4.

5.

6.

7.

218

Çrémad-Bhägavatam 8.16.24 Çrémad-Bhägavatam 8.16.24, purport. Çrémad-Bhägavatam 2.9.31 Çrémad-Bhägavatam 2.9.32 No reference Udyama-parva, Mahäbhärata Çrémad-Bhägavatam 6.3.19

Notes & References 8. Padma Puräëa, cited in Prameya-ratnävalé 5-6 by Çréla Baladeva Vidyäbhüñaëa.

9. Caitanya-caritämåta, Madhya-lélä 6.169 10. Caitanya-caritämåta, Antya-lélä 5.131 11. Caitanya-caritämåta, Antya-lélä 4.71 12. Çré Harinäma-cintämaëi 77 13. Mahäbhärata, Vana-pärva 313.117 14. Caitanya-candrämåta verse 22 15. Çikñäñöaka 3 16. Çikñäñöaka 4 17. Mukunda-mälä-stotra sütra Text 5

Chapter Two

Symptoms of a Sädhu 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

15.

16.

17.

18.

19.

20.

21.

22.

23.

Çrémad-Bhägavatam 9.19.1 Çrémad-Bhägavatam 9.19.2 Çrémad-Bhägavatam 9.19.2, purport.

Manu-saàhitä 12.10 Çrémad-Bhägavatam 11.18.25 Çrémad-Bhägavatam 1.13.27 Çrémad-Bhägavatam 1.13.26 Brahma-vaivarta Puräëa, Kåñëa-janma-khaëòa 185.180 Caitanya-caritämåta, Madhya-lélä 3.7 Caitanya-caritämåta, Madhya-lélä 3.8 Caitanya-caritämåta, Madhya-lélä 3.9 Caitanya-caritämåta, Ädi-lélä 17.265, purport.

Bhagavad-gétä 18.66 Çrémad-Bhägavatam 11.18.26 Çrémad-Bhägavatam 11.11.32 Padyävalé 74 Caitanya-caritämåta, Madhya-lélä 22.78-80 Caitanya-caritämåta, Madhya-lélä 19.166 Caitanya-caritämåta, Madhya-lélä 19.168 Bhakti-rasämåta-sindhu 1.1.11 Caitanya-caritämåta, Madhya-lélä 22.93 Bhagavad-gétä 18.66 Caitanya-caritämåta, Ädi-lélä 1.94

219

Śrī Guru Makes Kṛṣṇa Appear in Your Heart 24.

25.

26.

27.

28.

29.

Caitanya-caritämåta, Madhya-lélä 22.145 Çrémad-Bhägavatam 1.2.7 Caitanya-caritämåta, Madhya-lélä 22.140 Caitanya-caritämåta, Madhya-lélä 22.142 Caitanya-caritämåta, Madhya-lélä 22.143 Caitanya-caritämåta, Madhya-lélä 22.143

Chapter Three

A Sädhu Cannot be Understood by the Material Senses 1.

2.

3.

4.

5.

6.

7.

8.

Çrémad-Bhägavatam 7.13.18 Çrémad-Bhägavatam 7.13.18, purport.

Bhagavad-gétä 10.10 Bhagavad-gétä 18.73 Bhagavad-gétä 3.42 Çrémad-Bhägavatam 1.2.6 Bhagavad-gétä 9.3 Caitanya-caritämåta, Madhya-lélä 19.151

Chapter Four

Solid Gold Guru-Tattva 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

220

Caitanya-caritämåta, Madhya-lélä 18.228 Caitanya-caritämåta, ädi-lélä 1.1 Caitanya-caritämåta, ädi-lélä 1.43 Caitanya-caritämåta, ädi-lélä 1.44 Caitanya-caritämåta, ädi-lélä 1.45 Caitanya-caritämåta, ädi-lélä 1.45, purport. Çrémad-Bhägavatam 11.17.27 Caitanya-caritämåta, ädi-lélä 1.46, purport.

Kaöha Upaniñad 1.2.23 Bhagavad-gétä 7.16 Caitanya-caritämåta, Madhya-lélä 20.117 Caitanya-caritämåta, Madhya-lélä 20.123 Caitanya-caritämåta, Madhya-lélä 20.122 Caitanya-caritämåta, Madhya-lélä 20.123

Notes & References 15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

25.

26.

27.

28.

29.

30.

31.

32.

33.

34.

35.

36.

37.

38.

39.

Bhagavad-gétä 4.9 Bhagavad-gétä 4.34 Muëòaka Upaniñad 1.2.12 Bhagavad-gétä 4.34 Caitanya-caritämåta, ädi-lélä 1.45 Çrémad-Bhägavatam 11.17.27 Väyu Puräëa Bhakti-rasämåta-sindhu 1.2.101 Gurv-añöaka 7 Caitanya-bhägavata, Ädi-khaëòa 1.77 Çrémad-Bhägavatam 11.17.27 Kalyäëa-kalpa-taru 4.1.1, by Çréla Bhaktivinoda Öhäkura. Çré Manaù-çikñä, Text 1, by Çréla Raghunätha däsa Gosvämé. Çré Manaù-çikñä, Text 2, by Çréla Raghunätha däsa Gosvämé.

Bhagavad-gétä 6.34 Çré Manaù-çikñä, Bhajana 2 by Çréla Bhaktivinoda Öhäkura. Çrémad-Bhägavatam 4.30.38 Bhakti-sandarbha 213 Caitanya-caritämåta, ädi-lélä 1.44 Çré Manaù-çikñä, Bhajana 1, by Çréla Bhaktivinoda Öhäkura.

Caitanya-caritämåta, Madhya-lélä 19.151 Caitanya-caritämåta, Madhya-lélä 22.47 Çrémad-Bhägavatam 3.25.25 Caitanya-caritämåta, Madhya-lélä 20.117 Bhakti-rasämåta-sindhu 1.4.15-16

Chapter 5

When Good Fortune Arises 1.

2.

3.

4.

5.

6.

Hari-bhakti-viläsa 10.113 Caitanya-bhägavata, Antya-lélä 4.126 Çrémad-Bhägavatam 3.5.3 Caitanya-caritämåta, Madhya-lélä 19.151 Caitanya-caritämåta, Madhya-lélä 22.47 Ohe Vaiñëava Öhäkura by Çréla Bhaktivinode Öhäkura.

221

Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Chapter 6

Guru-Sevä Is Everything 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

Çrémad-Bhägavatam 1.2.10 Bhagavad-gétä 4.34 Caitanya-caritämåta, Madhya-lélä 19.151 Çikñäñöaka 4 Kaöha Upaniñad 1.2.23 Gétävalé, Jhäìphi-Lophä 4.1 Gétävalé, Jhäìphi-Lophä 4.3 Çrémad-Bhägavatam 11.17.27 ätma-Nivedana from Çaraëägati by Çréla Bhaktivinode Öhäkura. Çrémad-Bhägavatam 10.80.34

Chapter Seven

Çré Guru Makes Kåñëa Appear in Your Heart 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

15.

16.

17.

18.

222

Çrémad-Bhägavatam 8.24.47 Çrémad-Bhägavatam 8.24.47, purport. Çré Prema-vivarta 6.1-13 Caitanya-caritämåta, Madhya-lélä 20.117 Çrémad-Bhägavatam 11.2.30 Kalyäëa-kalpa-taru 4.2 Çrémad-Bhägavatam 11.2.30 Bhagavad-gétä 14.4 Bhagavad-gétä 4.7-8 Çrémad-Bhägavatam 10.70.39 Çrémad-Bhägavatam 10.84.13 Çrémad-Bhägavatam 11.2.1 Caitanya-caritämåta, Madhya-lélä 25.127 Bhagavad-gétä 6.30 Çaraëägati, Bhajana-lälasä 7 by Bhaktivinoda Öhäkura.

Caitanya-caritämåta, Madhya-lélä 19.151 Caitanya-bhägavata, Ädi-kaëòha 17.54 Caitanya-caritämåta, Antya-lélä 4.192

Notes & References 19.

20.

21.

22.

23.

24.

25.

Caitanya-caritämåta, Madhya-lélä 8:39 Caitanya-caritämåta, Madhya-lélä 19.151 Caitanya-bhägavata, Ädi-kaëòha 17.54 Gétävalé, Jhäìphi-Lophä 4.5 Çrémad-Bhägavatam 5.5.8 Prärthanä - Lälasä-mayé by Narottama däsa Öhäkura.

Caitanya-caritämåta, Ädi-lélä 5.205

Chapter Eight

Gauränugas are Rädhänugas 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

15.

16.

Çrémad-Bhägavatam 9.4.18-20 Çrémad-Bhägavatam 9.4.18-20, purport. Çré Gurv-añöaka verse 6 Çaraëägati, Bhajana-lälasä 7, by Bhaktivinoda Öhäkura.

Vaiñëave Vijïapati, from Präthanä by Narottama däsa Öhäkura.

Bhagavad-gétä 4.9 Bhagavad-gétä 4.34 Muëòaka Upaniñad 1.2.12 Çré Gurv-añöaka, verse 7 Gautaméya Tantra Caitanya-carétämåta, Antya-lélä 20.37 Bhakti-rasamrta-sindhu 1.1.11 Caitanya-caritämåta, Ädi-lélä 4.124 Caitanya-caritämåta, Madhya-lélä 8.287 Çaraëägati, Ätma-nivedana 8, by Bhaktivinoda Öhäkura. Çvetäçvatara Upaniñad 6.23

Appendix I

Tridaëòé-Sannyäsé The Symbolic Representation of the Sannyäsa Order 1. Caitanya-caritämåta, Madhya-lélä 3.6 2. Caitanya-caritämåta, Madhya-lélä 3.6, purport.

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

Appendix II

How to Find a Real Sädhu?

1. Çikñäñöaka 5

Appendix III

Acceptance of a Living Guru 1. Çréla Prabhupädera Upadesämåta (a compilation of Çréla Bhaktis-

iddhänta Sarasvaté Öhäkura Prabhupäda’s instructions in question-and-answer form.)

224

Verse Index D

A

äcärya dharmam paricaryä viñëum 12 äcäryaà mäà vijänéyän 59, 69, 75, 125 äcinoti yaù çästrärtham äcäre VII, 71 ädau çraddhä tataù sädhu 96 ajïäne vä haya yadi ‘päpa’ upasthita 34, 37 äjïäyaivaà guëän doñän 28 ämi siddha kåñëa däsa, ei kathä bhule 136 anarthopaçamaà säkñäd iii anyäbhiläñitä-çünyaà 31, 180 anya-väïchä, anya-püjä chäòi’ ‘jïäna’ 31 aparékñyopadiñöam yat VIII ära kabe nitäi-cäìdera karuëä ha-ibe 166 artho ‘yam brahma-süträëäm iv açoka-abhoya, amåta-ädhära 191 açraddadhänäù puruñä 51 açvamedhaà gavälambhaà sannyäsaà 25 ata ätyantikaà kñemaà 140, 142 athäsaktis tato bhävas 96 ayi nanda-tanuja kiìkaraà 201

B

bhägavata ye nä mäne, se—yavana vi bhakta ämä preme bändhiyäche 154 brahmäëòa bhramite kona bhägyavän jéva I, 55, 92, 102, 117, 158, 162

C caitanya candraya namo namaste caitanya-caritra ei –‘amåtera sindhu’ caïcalaà hi manaù kåñëa cäri-veda-upaniñade yata kichu haya catur-vidhä bhajante mäà cit-kaëa – jéva, kåñëa – cinmaya

dékñä-käle bhakta kare ätma-samarpaëa 159 devatä-pratimäà dåñövä yatià caiva 27 dharmaà tu säkñäd bhagavat-praëétaà 5 ‘dharma’boli’ vede yä’re, eteka präçaàsä 83 dharmaù projjhita-kaitavo’ tra paramo iii divyaà jïänaà yato dadyät XII

E

ei-rüpe saàsära bhramite kona jana 137 eo to’ eka kalir celä 77 etäà sa ästhäya parätma-niñöhäm 26,197 etan me bhagavän påñöaù 1 eta saba chäòi’ ära varëäçrama-dharma 32

G

gata-svärtham imaà dehaà 25 gaura aìga nahe mora—rädhäìga 189 govinda-bhuja-guptäyäà 151 gurau goñöhe goñöhäÿayiñu sujane 80 guror apy avaliptasya XV, XIX gurudeve vrajavane, vrajabhümi väsi 90 guru kåñëa-rüpa hana çästrera 59, 69 guru-paramparä-gataù sad-upadeçaù, 4 ‘gu’ çabda ‘sty andhakärasya II

H hare kåñëa hare kåñëa kåñëa

57 57 82 v 62 136

indriyäëi paräëy ähur

vi, 10, 108

I J

jagäi-mädhäi haite mui se päpista janasya kåñëäd vimukhasya daiväd janayaty äçu vairägyaà

46

167 101 33

225

Verse Index janma karma ca me divyam 65, 173 jano ‘budho ‘yaà nija-karma 135 jévasya yaù saàsarato vimokñaëaà 148 jévera nistära lägi’ sütra kaila vyäsa vi jïänaà parama-guhyaà me 3 jïäna-vairägyädi—bhaktira kabhu 33

K

kabhu räjä, kabhu prajä, kabhu vipra 137 kabhu svarge, kabhu martye, narake 137 käkuti kariyä kåñëe òäke eka-bära 138 kali-kukkura-kadana jadi cäo.

76 kämasya nendriya-prétir 113 käma tyaji’ kåñëa bhaje çästra-äjïä mäni’ 34 kaëde bole, ohe kåñëa! ämi tava däsa 138 katham eva gurus tyäjya iti na XX kintu gadi-gurur asamaïjasam XVIII kåpälu, akåta-droha, satya-sära sama 30 kåñëa-bahirmukha haïä bhoga-väïchä 136 kåñëa-bhaktira bädhaka—yata 33 kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata v kåñëa bhuli’ sei jéva 63, 95, 139 kåñëa kåpäte guru mile XXII kåñëa se tomära, kåñëa dite päro 95, 106, 130, 155, 172 kåñëa täre dena nija-cic-chaktira bala 138 kåñëa yadi kåpä kare kona 92, 105

M mahänta-svabhäva ei tärite pämara 160 mäyäke pichane räkhi’ kåñëa-päne 138 mäyä-mugdha jévera nähi svataù kåñëa 64 mükaà karoti väcälaà i mukunda-liìgälaya-darçane dåçau 169

N

na dhanaà na janaà na sundaréà 17, 118 na dharmaà nädharmaà çruti-gaëa 80 näham ijyä-prajätibhyäà 134 nähaà vipro na ca nara-patir näpi 29 naitad vastutayä paçyed 28 na karma-bandhunaà janma 99 näräyaëaà namaskåtya i

226

nästhä dharme na vasu-nicaye naiva 17 nañöo mohaù småtir labdhä 46 na te çayänasya nirudyamasya 43 näyam ätmä pravacanena 61, 105, 119 nigama-kalpa-taror galitaà phalaà iii nija-karma-guna-doñe je je janma päi 121 nija-tattva jäni ära saàsära na cäya 137 nikuïja-yüno rati-keli-siddhyai 171

O om ajïäna-timirändhasya

176

P

pädau hareù kñetra-padänusarpaëe 169 paramänanda he mädhava ii paramärtho-gurv-äsrayo XVI parätma-niñöhä-mätra veña-dhäraëa 26 pariträëäya sädhünäà 147 piçäcé päile jena mati-cchana haya 136 prabhu kahe—sädhu ei bhikñura vacana 26 prabhu tava pada-yuge mora nivedan 121 pratyakñeëa jévanaà XIX prema-dhana vinä vyartha daridra 179 påthivéte äche yata nagarädi-gräm 100 puàsaù striyä mithuné-bhävam etaà 166

R rädhikära prema-guru, ämi-çiñya naöa

S

188

çabda-brahmaëi niñëäto IV sädhu-saìge kåñëa-näma’– ei-mätra cäi 139 sa ittham äcaran kämän 21 sakalä vaiñëava eva guravaù XVII säkñäd-dharitvena samasta 73, 79, 176 sampradäya vihénä ye 6 ‘saàsära’ ‘saàsära’, ka’re miche gela 140 saàsära-samudra haite uddhäraha 159, 164 saàsärera pära hai› bhaktira sägare 75 sarva-bhüteñu yaù paçyed X sarva-dharmän parityajya 27, 32 sarva-vedänta-säraà hi v sarva-vedetihäsänäà v

Verse Index sarva-yoniñu kaunteya 145 ‘çästra-guru-ätma’-rüpe äpanäre jänäna 64 çästra-yuktye sunipuëa, dåòha-çraddhä IX satäà prasaìgän mama vérya-saàvido 94 ñaö-karma-nipuëo vipro VIII satye pratiñöhito kåñëaù 5 sa vai manaù kåñëa-padäravindayor 169 sa vai puàsäà paro dharmo 48 sävaraëe prabhure kariyä namaskära 58 sei veña kaila, ebe våndävana giyä 26 çikñä-gurava eva viçeñataù santi XVII çré-brahma-rudra-sanakä 6 çrémad-bhägavataà puräëam amalaà iv çåëu bhärgavy amüà gäthäà 21 çruti-småti-puräëädi 72 sthävara-jaìgama dekhe, nä dekhe tära X çuddha-bhaktäs tv eke çré-guroù 87 ‘çuddha-bhakti’ haite haya ‘premä’ 31 svabhäva eva vaiñëavänäà XIX

Y

yadä yadä hi dharmasya 146 yadyapi ämära guru – caitanyera 58, 88 yäha, bhägavata paòa vaiñëavera vi, 9 yaù svakät parato veha 24 yasya deve parä bhaktir 194 yasyäà vai çrüyamäëäyäà iv yasyätma-buddhiù kuëape tri-dhätuke 149 yävän ahaà yathä-bhävo 4 yei sütre yei åk-viñaya-vacana vi yo mäà paçyati sarvatra 154

T

tad viddhi praëipätena 66, 68, 114, 174 tad-vijïänärthaà sa gurum 66, 174 tarko ‘pratiñöhaù çrutayo vibhinnä 11 tasmäd guruà prapadyeta IV tasya kåñëa baläd asärasya XXI tatra yadi guru-viña-druçäkäréçvare XX teñäà satata-yuktänäà 45 tomära hådoye sadä govinda-viçräm 172 tomära seväya duùkha hoya jato 132 tåëäd api sunécena 15

V

väco vegaà manasaù krodha-vegaà V, 200 vag-dando ‘tha mano-dandah 23 vänaprasthäçrama-padeñv 23 vande gurün éça-bhaktän 58 vayaà tu säkñäd bhagavan bhavasya 86 vede rämäyaëe caiva puräëe bhärate tathä i vidhi-dharma chäòi’ bhaje kåñëera caraëa 34 viñaye je préti ebe ächaye ämär 165 visåjati hådayaà na yasya säkñäd X

227

Śrī Guru

Makes Krsna . . . Appear in Your Heart

"T

he only cause of Kåñëa’s appearance in the heart of a jéva is guru-kåpa. One who has gurutva, who is heavy (guru means heavy, not light, laghu); he is gurudeva. One who can make Kåñëa appear in any place, in the heart of any jéva; he is guru. He has gurutva. If your heart is filled with dirt, will Kåñëa appear there? Will Kåñëa appear in such a filthy place? No, but a sädhu-guru can make Kåñëa appear in that heart. One who can do that, he is guru. Can you get Kåñëa? Do you have the qualification? Have you ever imagined that you will get Krsna? Can you, a conditioned soul, with a filthy heart, a contaminated heart, make Krsna appear? No! This is the activity of sädhu-gurus, the dear devotees, the Vaiñëavas. The conditioned, degraded soul has no qualification at all to get Kåñëa. Does he have any right? No! He has no right at all and does not deserve it."

— Exerpt from Chapter 7

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