Solid Gold Guru Tattva

Sri Srimad Gour Govinda Swami Maharaja

• Tattva Vicara Publications •

Solid Gold Guru-Tattva

The information in this booklet is a Lecture by Çré Çrémad Gour Govinda Swami Mahäräja on Caitanya-caritämåta, Ädi-lélä 1.43-6, 29 September, 1991, Bhaktivedanta Manor, UK. This booklet is a humble offering by Tattva Vicara Publications to our divine spiritual master Çré Çrémad Gour Govinda Swami Mahäräja on the 20th anniversary of his disappearance 28 February 2016.

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

ISBN: 978-0-9875988-1-3

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Table of Contents

Solid Gold Guru Tattva 1The Spiritual Master is Non-Different from Kṛṣṇa 2One Should Know the Ācārya as Myself 3Before Whom Does He Appear? 5The Conditioned Soul Has Forgotten Kṛṣṇa 7How Can a Conditioned Soul Revive His Memory? 8Kṛṣṇa Should be Understood in Tattva 9Approach a Bona Fide Guru 10What Is the Process? 10Who is eligible for bhakti? 11The Dharma of the Jīva Is to Surrender 12 How Can You Surrender unto Kṛṣṇa Whom You Cannot See? 13Without Surrendering to Guru You Cannot Become a Servant of Kṛṣṇa 14The Definition of an Ācārya 15So-Called Gurus Create Disturbances in the Society 16Sākṣād-Dhari – He Is as Good as Hari 17Guru Is the Manifestation of Nityānanda-Rāma 18A Spiritual Master Should Not Imitate the Transcendental Pastimes of the Lord 19Kali Has Entered Mahāprabhu’s Movement 20

The Spiritual Master Is Mukunda-Preṣṭha 23Yoga Is Training of the Mind 26Guru Is As Good As Hari - But Not Identical 30Develop Strong Attachement to these Eight Tattvas 33Mūrtimān-Kṛṣṇa-Prasāda — Guru Is the Embodiment of Kṛṣṇa’s Mercy 36Real Fortune Is to Receive the Bhakti-Latā-Bīja 37Śrī Guru Uncovers the Covering 38Guru First Inculcates Śraddhā 40

References 42

Śrī Śrīmad Gour Govinda Swami Mahārāja

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Kåñëa 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 ob-

tained 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 activi-ties. 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 Çacénan-dana Gauräìga who gave prema through chanting the holy name of Kåñëa.

caitanya candraya namo namastecaitanya candraya namo namaste

caitanya-caritra ei –‘amåtera sindhu’jagat änande bhäsäya yära eka-bindu1

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Śrī Guru Makes Kṛṣṇa Appear in Your Heart

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-bhaktänéçam éçävatärakän

tat-prakäçäàç ca tac-chaktéùkåñëa-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 namaskäraei 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 däsatathäpi 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 pramäëeguru-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 mas-ter always represents himself as the humblest servitor of the Per-sonality 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 çästra-pramäëa from the Eleventh Canto of the Çrémad-Bhägavatam:

äcäryaà mäà vijänéyännävamanyeta karhicit

na martya-buddhyäsüyetasarva-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 Ud-dhava 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 man-hood; similarly, without the care of the spiritual master one can-not 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 cer-emony 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 indi-cated 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 regu-lations, 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 labhyona medhayä na bahunä çrutena

yam evaiña våëute tena labhyastasyaiña ätmä vivåëute tanuà sväm9

This is another çästra-pramäëa, evidence from the scriptures. The Upaniñadas are the topmost section of the Vedas. The Ka-tha Upaniñad states: näyam ätmä pravacanena labhyo, you cannot understand this paramätmä-tattva, even by hearing so many prava-canas 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 para-mätmä-tattva.

Before Whom Does He Appear?

Before whom does He appear? That is another question. He ap-pears 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 mäàjanäù sukåtino ’rjuna

ärto jijïäsur arthärthéjïäné 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, cait-ya-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 exam-ple, 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 Para-mätmä, 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 un-derstand 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 re-vealed 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-bahirmukhaataeva 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 sar-va-bhütänäà, I am the only well-wishing friend of all living en-tities.” 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 re-ceives 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-jïänajévere 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 divyamevaà yo vetti tattvataù

tyaktvä dehaà punar janmanaiti 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 pu-nar 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 tatt-va. No. Therefore a guru is required.

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Approach a Bona Fide Guru

tad viddhi praëipätenaparipraçnena sevayä

upadekñyanti te jïänaàjïäninas 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-jïä-na-tattva. And one who has seen Him – tattva-drañöä, and tatt-va-jïätä – one who knows this tattva, he is guru.

What Is the Process?

tad-vijïänärthaà sa gurum eväbhigacchetsamit-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 eväbhi-gacchet samit-päëiù, a disciple should not approach a guru emp-ty-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 – çro-triya, 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 quali-fied 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 çästra-väkya, is eligible for bhakti. This is another qualification or el-

* çuçrüñoù çraddhadhänasyaväsudeva-kathä-ruciù

syän mahat-sevayä vipräùpuëya-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 praëipätenaparipraçnena sevayä

upadekñyanti te jïänaàjïäninas 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 confi-dential 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-dhar-ma: 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 your-self 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 Author-ity has said,


na martya-buddhyäsüyetasarva-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 sur-rendered 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 im-parts 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 con-ditioned 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 serv-ant 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 serv-ant 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 under-stand 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 apisvayam 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

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it; he does not just theoretically explain it. Theoretical explain-ing 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 sur-rendered 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-vaivar-ta 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-puräëädi-païcarätra-vidhià vinä

aikäntiké harer bhaktirutpätäyaiva 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-çästrairuktas tathä bhävyata eva sadbhiù

kinto prabhor yaù priya eva tasyavande 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 çästra-pramäëa, 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 him-self 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 be-come 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 Nityänan-da-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 sägareye 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 shel-ter 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


na martya-buddhyäsüyetasarva-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 tran-scendental realisation.”* Then you cannot understand this tran-scendental 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 cäokali-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-yu-ga-pävana, kali-bhaya-näçana.

Mahäprabhu gave these four regulative principles – no fish and meat eating, no gambling, no intoxication, and no illicit sex – be-cause 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 celämäthä 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 loin-cloth, 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 fol-lows 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 en-joys 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. Bhak-tivinoda saw that the Indian society at that time had become overrun with many differ-ent 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 nan-dalälä, “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-çästrairuktas tathä bhävyata eva sadbhiù

kinto prabhor yaù priya eva tasyavande guroù çré-caraëäravindam


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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 re-vealed 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 philoso-phy 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-gaëesva-mantre çri-nämni vraja-nava-yuva-dvandva çaraëe

sadä dambhaà hitvä kuru ratim apürväm atitarämaye 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 kuruvraje rädhä-kåñëa-pracura-paricaryäm iha tanu


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çacé-sünuà nandéçvara-pati-sutatve guru-varaàmukunda-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 God-head exists in terms of their being very dear to the Lord, not iden-tical 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 Viçvanä-tha 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 devo-tional 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 manifest-ed 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, abhäg-yavän.

Yoga Is Training of the Mind

The Bhagavad-gétä describes how Kåñëa advised Arjuna to con-trol his mind, but Arjuna responded that it is very difficult; nearly impossible.

caïcalaà hi manaù kåñëapramäthi balavad dåòham

tasyähaà nigrahaà manyeväyor 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


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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 instruc-tion: 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 train-ing of the mind.

That is why there are the instructions to the mind. Bhaktivi-noda 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 saneeka 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 vy-äpäre – 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 Ve-das. Stay in Vrajabhümi and engage yourself in loving service of Rädhä and Kåñëa.

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çré çacinandana dhane, çré nandanandana saneeka 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 in-timate 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 bhaga-vat-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 mukun-da-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 bhavasyapriyasya sakhyuù kñaëa-saìgamena

*Hari-bhakti-viläsa 4.360**Caitanya-caritämåta, Ädi-lélä 1.46 purport.

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suduçcikitsyasya bhavasya måtyorbhiñaktamaà 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 be-cause 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 Cakra-vati Öhäkura has said it, Çréla Bhaktivinoda Öhäkura has said it, and Çréla Narottama däsa Öhäkura has said it; they have all said

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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 gu-ru-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 be-fore a fortunate soul who is very eager to enquire, and the verse mentioned previously from the Caitanya-caritämåta – ‘çästra-guru-ätma’-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 tatt-va. 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 däsatathäpi 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-cid-änanda, 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 Mukun-da, Kåñëa. So that guru, who is very dear and intimate to Mukun-

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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 mas-sages 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 paramär-tha-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-vi-graha-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 janeçuddha-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’ dam-bha 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-bhak-ti.”

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 jévaguru-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, bhak-ti-latä-béja, is received. Further on in the Caitanya-caritämåta Çréla Kaviräja Gosvämé wrote,

kåñëa yadi kåpä kare kona bhägyaväneguru-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 mür-timän-kåñëa-prasäda, guru is an embodiment of Kåñëa’s mercy. If someone gets such a guru he is considered most fortunate, bhäg-yavän.

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 mate-rial 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 su-perior. 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 unflinch-ing 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-saàvidobhavanti håt-karëa-rasäyanäù kathäù

taj-joñaëäd äçv apavarga-vartmaniçraddhä 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-bahirmukhaataeva 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 ser-vitor 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-päda-padma, 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 päratomära çakati äche

ämi ta’ käìgäla, ‘kåñëa’ ‘kåñëa’ bali’dhäi tava päche päche*

*Çaraëägati – Bhajana-Lälasä (Hankering for Divine Service), Song 7 by Çréla Bhaktiv-inoda 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 sädhu-saìgo ‘tha bhajana-kriyä

tato ‘nartha-nivåttiù syättato niñöhä rucis tataù

athäsaktis tato bhävastataù premäbhyudaïcati

sädhakänäm ayaà premëaùprädurbhäve 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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1. Caitanya-caritämåta, Madhya-lélä 18.2282. Caitanya-caritämåta, Ädi-lélä 1.13. Caitanya-caritämåta, Ädi-lélä 1.434. Caitanya-caritämåta, Ädi-lélä 1.445. Caitanya-caritämåta, Ädi-lélä 1.456. Caitanya-caritämåta, Ädi-lélä 1.45, purport.7. Çrémad-Bhägavatam 11.17.278. Caitanya-caritämåta, Ädi-lélä 1.46, purport.9. Kaöha Upaniñad 1.2.2310. Bhagavad-gétä 7.1611. Caitanya-caritämåta, Madhya-lélä 20.11712. Caitanya-caritämåta, Madhya-lélä 20.12313. Caitanya-caritämåta, Madhya-lélä 20.12214. Caitanya-caritämåta, Madhya-lélä 20.12315. Bhagavad-gétä 4.916. Bhagavad-gétä 4.3417. Muëòaka Upaniñad 1.2.1218. Bhagavad-gétä 4.3419. Caitanya-caritämåta, Ädi-lélä 1.4520. Çrémad-Bhägavatam 11.17.2721. Väyu Puräëa22. Bhakti-rasämåta-sindhu 1.2.10123. Gurv-añöaka 724. Caitanya-bhägavata, Ädi-khaëòa 1.7725. Çrémad-Bhägavatam 11.17.2726. Kalyäëa-kalpa-taru 4.1.1, by Çréla Bhaktivinoda Öhäkura.27. Çré Manaù-çikñä, Text 1, by Çréla Raghunätha däsa Gosvämé.28. Çré Manaù-çikñä, Text 2, by Çréla Raghunätha däsa Gosvämé.29. Bhagavad-gétä 6.34

References

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30. Çré Manaù-çikñä, Bhajana 2 by Çréla Bhaktivinoda Öhäkura.31. Çrémad-Bhägavatam 4.30.3832. Bhakti-sandarbha 21333. Caitanya-caritämåta, Ädi-lélä 1.4434. Çré Manaù-çikñä, Bhajana 1, by Çréla Bhaktivinoda Öhäkura.35. Caitanya-caritämåta, Madhya-lélä 19.15136. Caitanya-caritämåta, Madhya-lélä 22.4737. Çrémad-Bhägavatam 3.25.2538. Caitanya-caritämåta, Madhya-lélä 20.11739. Bhakti-rasämåta-sindhu 1.4.15-16

“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 Raghunä-tha 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, Çré-la Viçvanätha Cakravarté Öhäkura confirms that all the re-vealed scriptures – säkñäd-dharitvena (Çré Gurv-añöaka)– ac-cept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential serv-ant of the Lord. Gauòéya Vaiñëavas therefore worship Çré-la Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the an-cient scriptures of devotional service and in the more recent songs of Çréla Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura, and other unalloyed Vaiñëavas, the spiritual mas-ter is always considered either one of the confidential asso-ciates of Çrématé Rädhäräëé or a manifested representation of Çréla Nityänanda Prabhu.”

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