The Asset of the Gaudiya-Guru-Varga

The Asset of the

Gauḍīya-Guru-Varga

Śrī Śrīmad Gour Govinda Swami Mahārāja

The information in this booklet is a lecture delivered by Çré Çrémad Gour Govinda Swami Mahärä-ja at an evening program 24 July, 1995, Paris, France.

Quotes from the books of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International.Front-cover and inside paintings are copyrighted © Aïjana däsa. Used with permission.Inside drawing is copyrighted © Annapürëä devé däsé. Used with permission.

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The AsseT of The GAuḍīyA-Guru-VArGA

The Asset of the


Śrī Śrīmad Gour Govinda Swami Mahārāja

TATTVA VICARA PUBLICATIONS

www.tvpbooks.com ~ www.gourgovindaswami.com

Table of Contents

The Asset of the Gauḍīya-Guru-Varga 1

Mahāprabhu Took the Essence of the Four Sampradāyas 2

Aiśvarya-Parā and Mādhurya-Parā 2

The Lord’s Chief Activities 3

Antaraṅgā-Līlā and Bahiraṅgā-Līlā 5

Two Types of Sādhana 6

Accept a Gauḍīya Vaiṣṇava Guru 7

The Gauḍīya Gurus Relish the Essence of All Vedas 8

Na Pāraye – I Cannot Repay 8

Crookedness Is the Monopoly of Kṛṣṇa 9

Rādhārāṇī Is the Only Proprietor 11

Mahāprabhu’s Bahiraṅgā-Līlā 12

The Activity of the Yuga-Avatāra 12

The Three Causes for Mahāprabhu’s Appearance 13

My Heart’s Desire 14

The Ointment of Love Will Be Smeared on Your Eyes 15

Kṛṣṇa Never Interferes with Your Independence 16

Kṛṣṇa Showers His Mercy in the Form of Guru 18

Two Types of Happiness 19

Guru Is Svarũpa-Śakti-Puṣṭa-Parikara 19

Kṛṣṇa-Kṛpā-Śrī-Mũrti

— The embodiment of Kṛṣṇa’s mercy 20

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The Message of the Kingdom of Love 20

Two Bhāgavatas 21

The Birthplace of Bhakti Is Sādhu-Saṅga 23

How Is Kṛṣṇa Pleased? 24

Sādhu-Saṅga Is the Only Desirable Boon 25

Sādhu-Saṅga Is Glorious 27

Alas! Why Did I Become Māyā-Dāsa? 28

Māyā Becomes Powerless 29

1

The Assetof the


here are four Vaiñëava sampradäyas that are sat-sam-pradäyas, bona fide sampradäyas:

çré-brahma-rudra-sanakä vaiñëaväù kñiti-pävanäù

catväras te kalau bhävyä hy utkale puruñottamät1

The äcärya of the Çré-sampradäya is Rämänujäcärya, there-

fore it is also known as the Rämänujäcärya-sampradäya. Mäd-hväcärya is the äcärya of the Brahmä-sampradäya, which is also called the Mädhväcärya-sampradäya or Brahmä-Mädhva line. After Mahäprabhu accepted a guru from this Brahmä-Mädh-va-sampradäya, the word ‘gauòéya’ has been added to it, and it has become the Brahmä-mädhva-gauòéya-sampradäya. The äcärya of the Rudra-sampradäya is Viñëu Swämé, and the äcärya of the Kumära-sampradäya is Nimbarka Äcärya.

1. Padma Puräëa

T

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Mahāprabhu Took the Essence of the Four Sampradāyas

Because these four lines are Vaiñëava sampradäyas, these four äcäryas are Vaiñëava äcäryas. Since their philosophies had little differences regarding dvaitavada, Mahäprabhu took the essence of their philosophies and gave the most sublime philosophy, which is acintya-bhedäbheda-tattva. It was predicted five thousand years ago that this philosophy would arise from Orissa, Utkale Puruñot-tama-kñetra, or Jagannätha-Puré-kñetra, and from there spread throughout the world. We can see now that this is going on.

Aiśvarya-Parā and Mādhurya-Parā

This gauòéya-paramparä is the most sublime paramparä. One must accept a guru who is a Gauòéya Vaiñëava äcärya. They have special characteristics. What is the asset of the Gauòéya Vaiñëavas, Gauòéya gurus?

Bhagavän, the Supreme Lord has unlimited manifestations. They are divided into two categories: one is aiçvarya-parä2, and the other one is mädhurya-parä3.

yadä yadä hi dharmasyaglänir bhavati bhärata

abhyutthänam adharmasyatadätmänaà 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.” (Bhagavad-gétä 4.7)

2. Aiçvarya-parä: transcendental opulence. 3. Mädhurya-parä: transcendental sweetness.


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pariträëäya sädhünäàvinäçäya ca duñkåtäm

dharma-saàsthäpanärthäyasambhavämi yuge yuge

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” (Bhagavad-gétä 4.8)

This is what the Supreme Lord has said. This is the reason why He appears in every millennium: pariträëäya sädhünäà, to protect the sädhus, sädhu-rakñaëa; vinäçäya ca duñkåtäm, to kill the miscre-ants, the demons because they are a great burden on Mother Earth. That means He comes to lessen the burden of the earth – bhü-bhära-haraëäya; and dharma-saàsthäpanärthäya, to establish bhäga-vata-dharma. So these are some of the activities of the Lord. They are the activities of His aiçvarya-parä-svarüpa, His transcendental forms in opulence, aiçvaryaka. That means as Vasudeva-nandana, Devaké-nandana Kåñëa, when He is in aiçvarya-parä, Väsudeva Kåñëa does all the work; bhü-bhära-haraëäya4, äsura-haraëäya5, sädhu-rakñaëa6. However, these are gauëa-kärjya, secondary activi-ties of the Lord; not His chief activities. In Dvärakä and Mathurä, the lélä of Väsudeva Kåñëa is gauëa-lélä, a secondary type of lélä.

The Lord’s Chief Activities

Then what are His chief activities? He accomplishes them in His mädhurya-parä-svarüpa as Nanda-nandana Kåñëa – the son of Nanda Mahäräja, and Yaçodä-Nandana Kåñëa – the son

4. Bhü-bhära-haraëäya: bhü – of the earth; bhära – the burden; haraëäya – for removing.5. äsura-haraëäya: äsura – demon; haraëäya – for removing.6. sädhu-rakñaëa: sädhu – saintly person; rakñaëa – protecting.


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of Yaçoda-mätä. Kåñëa in Vrajabhümi is more beautiful, mäd-huryaka-nilaya7. He is Çyämasundara, çyäma-tri-bhaìga-lalita8. He is in three places crooked. He is nitya-kiçora, always eleven years old. That is His mädhurya-parä-rüpa, His beautiful form. What is the activity of that svarüpa? That activity is prema-lélä. In Vraja, Kåñëa is engaged in loving dealings with the residents of Vrajabhümi, in däsya-rati, sakhya-rati, vätsalya-rati and mädhurya-käntä-bhäva. Those activities are His chief activities. Kåñëa’s vraja-lélä as Nan-da-nandana, Yaçodä-nandana, His mädhuryaka-lélä, is His chief lélä. Therefore Çrépad Kaviräja Gosvämé has said, “Mädhurya he bhaga-vattära-sära – the essence of the Supreme Lord is His mädhurya, not His aiçvarya.” The lélä of Kåñëa in Vrajabhümi is based on pure love, prema. That prema is the asset of the Gauòéya Vaiñëava gurus. That is the specialty of the Gauòéya Vaiñëavas, the special characteristic of the Gauòéya line. Therefore one should accept a Gauòéya Vaiñëava guru.

7. editor’s note: Mädhuryaka-nilaya means the reservoir of all mädhuryas, all types of sweetness.8. editor’s note: In the Vedas there are three truths – vede tré-tattva kaya. They are sambandha-tattva, abhidheya-tattva, and prayojana-tattva. The sambandha is Kåñëa, the abhidheya is kåñëa-bhakti, and the prayojana is prema. sambandha means relationship. There is only one relationship, which is the relationship with Kåñëa. There is no other relationship.

Kåñëa is bent in three places, tri-bhaìga-lalita, indicating these three tattvas: sam-bandha-tattva, abhidheya-tattva, and prayojana-tattva. His first bend, bhaìga, is at the feet. The second bend is in the lips – the left-hand side is bent towards Rädhäräëé. And the third bend is in the heart. First are the feet, which represents sambandha-tattva, relation-ship. The presiding deity of sambandha-tattva is Madana-mohan, Rädhä-Madana-mo-han. The second bend is in the lips, which is abhidheya-tattva, bhakti. The presiding deity of abhidheya-tattva is Rädhä-Govinda. And the third bend is in the heart, that is prayoja-na-tattva, prema. The presiding deity of prayojana-tattva is Rädhä-Gopénätha. The Vedas give these three invaluable assets – tina mahä-dhana. A fortunate jéva who gets these invaluable assets becomes rich with kåñëa-prema and he will be really happy. Otherwise he cannot get happiness. (Excerpt from a lecture by Çré Çrémad Gour Govinda Swami on Çrémad-Bhägavatam 10.3.31 given in Atlanta, USA, 20 June 1994.)


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Antaraṅgā-Līlā and Bahiraṅgā-Līlā

svayaà bhagavän kåñëa çästrera pramäëa. Svayaà Bhagavän is Kåñëa. When Svayaà Bhagavän appears in this world, He mani-fests two types of léläs: one is antaraìgä-lélä, and the other is bahi-raìgä-lélä – His internal and external pastimes.

Prior to the appearance of the Supreme Lord, Mother Earth was crying before Brahmä because there were so many demons, and this was such a heavy burden on her. The demons are a bur-den, but the devotees are not. So all the demigods headed by Brahmä went to the shore of the milk ocean, kñéra-sägara, and offered prayers to the Supreme Lord to descend. As a result Kåñëa, the Supreme Lord, appeared. Kåñëa is lélä-puruñottama, He man-ifests a variety of léläs such as His dvärakä-lélä, mathurä-lélä, and kurukñetra-lélä which are all bahiraìgä-léläs.

Kåñëa’s vraja-lélä, the eternal lélä that He manifests in Vra-jabhümi, is His antaraìgä-lélä. Våndävanaà parityajya padam ekaà na gacchati – Kåñëa never leaves Våndävana. He never goes out of Våndävana, not even one-step, padam ekaà na gaccahti. He is always there. But sometimes His lélä is manifested and some-times it is unmanifested. So He manifests His vraja-lélä when He is ekädaça-vatsara, eleven years old. Kåñëa relishes lélä-rasa, or the mellow of such vraja-lélä surrounded by the vrajabhäsés, the resi-dents of Vrajabhümi, His premé-bhaktas.

There are five rasas: çänta, däsya, sakhya, vätsalya, and mäd-hurya. Nanda-nandana Kåñëa, the son of Nanda Mahäräja, man-ifests His babyhood lélä, His childhood lélä and His boyhood lélä or adolescence, paugaëòa-lélä, kaiçora-lélä. That lélä-rasa is relished by the premé-bhaktas who are residents of Vrajabhümi, vrajabhäsés.


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They are the Gauòéya Vaiñëava äcäryas. They relish such lélä-rasa, the mellow of that lélä. That is the specialty of the gauòéya-gu-ru-varga.

Two Types of Sādhana

We have two types of sädhana: vidhi-märga and räga-märga, vaidhi and rägänugä. sädhana-bhakti has two parts: the primary part is vaidhi and the upper part is rägänugä, räga-märga. When you perform sädhana by following very strictly the rules and regu-lations, that is called vaidhi-sädhana; vaidhi-bhakti. By doing that, your heart will become cleansed of all material contaminations; you will be purified. Then, when the heart has become purified and there are no more material desires, one will be attracted to kåñëa-kathä; he will get kathä-ruci. When one comes to the lev-el of ruci, when one develops kathä-ruci, then räga-märga-bhajana begins, and that is the means to our goal. Through ruci, açakti, and bhäva, the sädhya-vastu – the goal that we have to achieve is reached, which is prema.

Generally, those who are aiçvarya-parä-bhaktas – devotees of the Lord in the mood of opulence, perform vaidhi-bhajana. They follow the preliminary path of vaidhi, vidhi-märga. They cannot see the beauty of Kåñëa’s mädhurya-pära-lélä. They cannot give im-portance to Kåñëa’s babyhood lélä in Vrajabhümi. Väsudeva Kåñëa does great work by killing so many big, big demons. Those who are aiçvarya-parä-bhaktas put stress on that. Therefore they accept Väsudeva Kåñëa as Bhagavän. But Kåñëa’s vraja-lélä as Nanda-nan-dana, the son of Nanda Mahäräja, is completely different. There He is most beautiful. It is the essence of His bhägavatta, His su-preme Godhood. We cannot find this anywhere other than in the Gauòéya Vaiñëava philosophy.


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Accept a Gauḍīya Vaiṣṇava Guru

The karmés, jïänés, and yogés read the Bhägavatam, but they can-not understand the svarüpa of çuddha-bhakti. They say that mokña, liberation is sädhya-vastu, the ultimate goal. They cannot accept prema as the sädhya-vastu. Unless they come to Gauòéya Vaiñëavas and accept a Gauòéya Vaiñëava guru, they cannot understand the real purport of the Çrémad-Bhägavatam. Therefore the following instruction is given in the Caitanya-caritämåta,

yäha, bhägavata paòa vaisnavera sthäneekänta äçraya kara caitanya-caraëe

(Caitanya-caritämåta, Antya-lélä 5.131)

Go to a Vaiñëava, a bhakta bhägavata who is the embodiment of the Bhägavatam and who is a dear devotee of Caitanya Mahäpra-bhu, Prema Puruñottama; hear the Bhägavatam from him, study the Bhägavatam under his guidance, and completely take shelter at the lotus feet of Çré Caitanya Mahäprabhu.

caitanyera bhakta-gaëera nitya kara ‘saìga’tabeta jänibä siddhänta-samudra-taraìga

(Caitanya-caritämåta, Antya-lélä 5.132)

Daily associate with the dear devotees of Caitanya Mahäprabhu; then you will be able to understand the waves in the ocean of bhägavata-siddhänta, the conclusions presented in the Bhägavatam.

It is like an unlimited ocean, siddhänta-taraìga, with many waves. Without associating with Mahäprabhu’s bhaktas, you can-not understand the siddhäntas.


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The Gauḍīya Gurus Relish the Essence of All Vedas

A very dear devotee of the Lord, Çréla Sanätana Gosvämé has written the Båhat-Bhägavatämåta. After Parikñit Mahäräja heard the Çrémad-Bhägavatam from Çukadeva Gosvämé, his mother Ut-tara Devé asked him, “Please tell me what you have just heard from Çukadeva Gosvämé. Just give me the nectar of what you have heard. Churn it and take the butter or essence, the amåta, and please give it to me.” When you churn milk and collect the butter, that is the essence of milk. So that book, the Båhat-Bhäga-vatämåta, is the nectar of the Bhägavatam, bhägavatämåta.

We all know that the Bhägavatam is nigama-kalpa-taror galitaà phala, the most ripened sweetest, nectarean juicy fruit of the Vedic tree. We say this repeatedly. It is the essence of all Vedas, Upa-niñads, and all other Vedic literatures. But what did Uttara-devé want to hear? She wanted to hear the essence, the ‘butter’ that came out after churning the whole ocean of the milk-like Bhäga-vatam. All the Gauòéya gurus relish that essence.

So, this nectar, this sweet nectarean mellow, is gauòéya-småti. You will find this mädhurya-nilaya-lélä, prema-lélä of Kåñëa in Vra-jabhümi. All the léläs He performed there are mentioned in the gauòéya-çästras, like the Båhat-Bhägavatämåta, Caitanya-caritämåta, Gopäl-campu, Ujjvala-nélamaëi, Govinda-lélämåta. All these çästras speak about it.

Na Pāraye – I Cannot Repay

As mentioned previously, sädhya-vastu is prema. Only Vrajen-dra-nandana Kåñëa, Kåñëa of Vrajabhümi, can give that prema.


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“ämä vinä anye näre vraja-prema dite9, No one else but Me can give vraja-prema.” Therefore Kåñëa came as Caitanya Mahäprabhu to give this vraja-prema. Even Lord Hari cannot understand that pre-ma. It is the only asset, the only wealth of the gopés headed by Rädhäräëé. Therefore Kåñëa became indebted. He could not pay back the debt. He said, “I cannot repay, I cannot repay, I cannot repay; na päraye, na päraye, na päraye.” The gopés were running in the dead of night, hearing the sweet singing of Kåñëa’s flute. The Tenth Canto of the Bhägavatam speaks of gopé-prema, which is çuddha-prema, pure love. It has no tinge of karma, or jïäna, noth-ing: It is pure love.

Crookedness Is the Monopoly of Kṛṣṇa

yat te sujäta-caraëämburuhaà staneñubhétäù çanaiù priya dadhémahi karkaçeñu

tenäöavém aöasi tad vyathate na kià svitkürpädibhir bhramati dhér bhavad-äyuñäà naù

(Çrémad-Bhägavatam 10.31.19)

The gopés are saying, “O dear Kåñëa, Your two lotus feet are so beautiful and so soft that we are very much afraid that they will be hurt if we are just holding them and putting them on our breasts, which are as hard as stone. Do the thorns and the sharp pointed stones not hurt them when You walk in the jungle of Våndävana? We cannot understand that. We are confused whether Your soft lotus feet are turned hard by coming in contact with our hard breasts, or whether the thorns and pointed stones become soft by coming in touch with Your soft feet? We wonder about that.”

9. Caitanya-caritämåta, ädi-lélä 3.26


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pati-sutänvaya-bhrätå-bändhavänativilaìghya te ‘nty acyutägatäù

gati-vidas tavodgéta-mohitäùkitava yoñitaù kas tyajen niçi(Çrémad-Bhägavatam 10.31.16)

“O Acyuta, You are our life and soul! Our heart is always running to You. We have come here to this jungle of Våndävana in the dead of night, leaving our husbands, our family members, our sons, brothers and friends, kicking them all. But You are such a duplicitous person! You are so crooked!”

Crookedness is the monopoly of Kåñëa. He is crooked in three

places. He is not a straight person like Mahäprabhu. Sometimes, when Kåñëa disappears, the gopés say, “You are such a crooked person! You don’t know why we have come, do You? We are all enchanted by the very sweet singing of Your flute, therefore we came here running. But although You know that, You are leaving us!”

Then what does Kåñëa say in answer to this?

na päraye ‘haà niravadya-saàyujäàsva-sädhu-kåtyaà vibudhäyuñäpi vaù

yä mäbhajan durjara-geha-çåìkhaläùsaàvåçcya tad vaù pratiyätu sädhunä


“O My dear gopés, your connection with Me is based on pure love. Family ties are very strong ties – durjara-geha-çåìkhaläù, and not easy to break. Nobody can break them, but you have broken them because of Me. You have developed so much love for Me that you have been able to break those


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very strong family ties. Therefore I have become indebted to you. Even with a lifetime as long as that of Lord Brahmä or the devatas – kalpa-äyuñä10, still I will not be able to pay back the debt I have incurred in accepting your love, saàvåçcya tad vaù pratiyätu sädhunä. You must therefore kindly be satisfied by your own deeds.”

These are Kåñëa’s words. He became indebted. This is vra-jabhümi-lélä. That vraja-prema is the sädhya-vastu that Kåñëa can-not understand. Kåñëa says, “I cannot repay my debt. The wealth needed to repay this debt is not in My bank account.”

Rādhārāṇī Is the Only Proprietor

Where is it? That wealth is in the bank of Rädhäräëé. Rädhäräëé is the only proprietor of that wealth, mädanäkhyä-mahäbhäva-dha-na. Great munis and åñis cannot even imagine it. However, it is only after Kåñëa came, in the form of Çré Caitanya Mahäprabhu, to relish that gopé-prema, rädhä-prema and to distribute it freely, that they can relish it. This is only by the mercy of Kåñëa in the form of Çré Caitanya Mahäprabhu, who is in the mood of Rädhäräëé, in rädhä-bhäva, gopé-bhäva. With that mood, He has relished that love, vraja-prema, gopé-prema, rädhä-prema, and He has delivered it to the world. The dear devotees of Caitanya Mahäprabhu relish it and distribute it. Therefore, it is said: yäha, bhägavata paòa vaiñëa-vera sthäne, ekänta äçraya kara caitanya-caraëe, approach a Vaiñëa-va and study the Bhägavatam under his guidance. Otherwise you cannot understand this prema-tattva.

10. editor’s note: Kalpa – a day of Brahmä (millennium), äyuñä – with a lifetime as long as.


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Mahāprabhu’s Bahiraṅgā-Līlā

Mahäprabhu gives that prema through chanting the holy name, hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. The distribution of love, prema-dha-na through chanting, is Mahäprabhu’s bahiraìgä-lélä or gauëa-lélä, which He manifested in Nadéyä. After taking sannyäsa at the age of twenty-four, He came to Jagannätha Puré Dhäma. He stayed in this material world for a total period of forty-eight years. Out of these forty-eight years, He spent twenty-four years in His pur-väçräma-lélä as Nimäi Paëòita, manifesting His gåhasta-lélä in Na-déyä. Upon coming back from Gayä He started näma-saìkértan and prema-dhana there in the courtyard of Çréväsa Paëòita with His associates. That is His bahiraìgä-lélä or gauëa-lélä11. For the next twenty-four years, after taking sannyäsa, He travelled and preached for six years in South and North India. That is also His gauëa-lélä.

The Activity of the Yuga-Avatāra

For eighteen years He stayed continuously in a small room in Jagannätha Puré Dhäma known as the Gambhéra, which was in Kaçé Miçra’s house and is now the Rädhä-Kaëöha Mäöha. Sur-rounded by His very intimate associates, like Räya Rämänan-da and Svarüpa Dämodar, He continually relished gopé-prema, rädhä-prema there. That is His antaraìgä-lélä or mukhya-lélä12.

Yuga-dharma pracär näma-saìkértan is not the activity of Kåñëa’s original form, svayaà-rüpa. That is the activity of the

11. editor’s note: Gauëa-lélä: secondary pastime.12. editor’s note: Mukhya-lélä: the most important pastime.


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yuga-avatära. But when the svayaà-rüpa comes, the yuga-avatära also comes within Him. Therefore whatever activity is done, like näma-saìkértan, this prema-dhana through chanting, it is done by the yuga-avatära.

The Three Causes for Mahāprabhu’s Appearance

There are three internal causes (antaraìgä) of the appearance of Mahäprabhu.

çré-rädhäyäù praëaya-mahimä kédåço vänayaivä-svädyo yenädbhuta-madhurimä kédåço vä madéyaù

saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhättad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

“Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Çrématé Çacé-devé, as the moon appeared from the ocean.”

(Caitanya-caritämåta, ädi-lélä 1.6)

Kåñëa had these three desires:

(1) How can I know what is Rädhäräëé’s love? (2) How can I understand what My beauty is that Rädhäräëé

relishes? (3) What kind of happiness does Rädhäräëé feel by relishing

My beauty?


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These three desires are antaraìgä-käraëa, the internal cause of Kåñëa’s appearing as Çré Caitanya Mahäprabhu, and it was un-folded in the Gambhéra with His very intimate associates. That is why the Deity of Rädhä-Kaëöha is there. Rädhä-Kaëöha is kiço-ra-kåñëa, the very beautiful, eleven-year-old Kåñëa in Vrajabhümi. Whatever lélä Kåñëa performs in Vrajabhümi, His svayaà-rüpa-lélä, is Rädhä-Kaëöha’s lélä. The pure, loving conjugal dealings of Kåñëa with the gopés is sädhya-vastu. That prema is the asset of the Gauòéya Vaiñëavas, and it is relished more in viraha-bhäva, in the mood of separation, which is known as vipralambha-rasa. The rasa or mellow of love is also relished in sambhoga, mädhurya-äsvädana. But what is relished in vipralambha or viraha is crores of times bet-ter than that. Therefore vipralambha, separation, is the highest mood in this affair of prema. It is in that mood that the vraja-gopés relish Kåñëa’s mädhurya, Kåñëa’s beauty. And to relish that, Kåñëa came as Çré Caitanya Mahäprabhu, assuming the mood of the go-pés, especially the sentiments of Rädhäräëé.

My Heart’s Desire

When Kåñëa showers His real mercy on His devotees, He puts them in viraha. That is real mercy because they can have and relish such viraha-vastu, prema in separation, which is so rarely achieved. That is the mercy of Gaurahari, the mercy of Rädhäräëé. We as-pire for that. I especially aspire only for that. I am very hopeful that I will have it by the mercy of my revered spiritual master. This is my heart’s desire, I am very hopeful of it. And this is the invaluable asset of the gauòéya-guru-varga. Therefore one should accept a Gauòéya Vaiñëava guru who has this.


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The Ointment of Love Will Be Smeared on Your Eyes

Mäyä-mugdha jéva, the conditioned souls have forgotten Kåñëa, but Kåñëa has not forgotten them, He always thinks about them. So to shower His mercy on them, Kåñëa makes arrangements. First He gave çruti-jïäna in the form of the Vedas and Puräëas, jévere kåpä koile kåñëa veda puräëa. Then, to teach how to under-stand them, He comes as guru – kåñëa guru-padma çästrera pramäëe. Thus, to impart bhägavat-jïäna or tattva-jïäna, Vaiñëavas appear here and that jïäna comes with them. A bona fide Vaiñëava guru is the embodiment of Kåñëa’s mercy – kåñëa-kåpä-çré-mürti. That guru is as good as Lord Hari, säkñäd-dharitvena samasta-çästrair. Gu-rudeva is always, day and night, engaged in Kåñëa’s loving service, and therefore he is very dear to Kåñëa. He is sevaka-bhagavän – servitor Bhagavän, whereas Kåñëa is sevya-bhagavän. Kåñëa keeps the transcendental knowledge about Himself with His very dear devotee; Gurudeva. Therefore, unless one approaches such a guru, he cannot obtain that knowledge, tattva-jïäna. Moreover, unless one receives tattva-jïäna, his eyes will not be opened. Therefore we say,

oà ajïäna-timirändhasyajïänäïjana-çaläkayä

cakñur unmélitaà yenatasmai çré-gurave namaù

“I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.”

(Gautaméya Tantra)


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There is one verse in the Çrémad-Bhägavatam that describes how devotees can see the Lord through the ears by the process of bona fide hearing, çrutekñita-patho13. Çrutekñita, hear then see. Unless you hear, you cannot see. Kåñëa is not available here; He is not seen here. Mäyä is very easily available here; therefore we succomb to mäyä. So the process of how we can see Kåñëa is by serving guru. If you hear from such a guru, then your eyes will be opened.

premäïjana-cchurita-bhakti-vilocanenasantaù sadaiva hådayeñu vilokayanti

yaà çyämasundaram acintya-guëa-svarüpaàgovindam ädi-puruñaà tam ahaà bhajämi

“I worship Govinda, the primeval Lord, who is Çyämasundara, Kåñëa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.”

(Brahma-saàhitä 5.38)

Premänjana, the ointment of love will be smeared on your eyes, and then you will be able to see the beautiful form of Çyämasund-ara Kåñëa within and without. Then you will see how He is avail-able.

Kṛṣṇa Never Interferes with Your Independence

Your eyes are not opened, because you are not hearing! You are a blind man! You are saying, “Mahäräja, I cannot follow you, I cannot hear you, I will go away and succumb to mäyä.” So? What

13. Çrémad-Bhägavatam 3.9.11


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can I do if you are not willing? You have independence. Kåñëa never interferes with your independence, so how can I interfere? If you want Kåñëa or if you want mäyä, that is up to you.

Therefore in the last part of the Bhagavad-gétä, in the Eigh-

teenth Chapter, you will find that Kåñëa says to Arjuna, “O Ar-juna, did you listen with concentrated attention to what I have said? Are all your doubts dispelled? Now you do whatever you like, na yathecchasi tathä kuru14.”

He gave him independence, “You may fight, if you want, or you may not fight. That is up to you.” Kåñëa does not want to in-terfere with your independence. But Arjuna was very intelligent. What did Arjuna say in answer to this?

arjuna uväcanañöo mohaù småtir labdhä

tvat-prasädän mayäcyutasthito ‘smi gata-sandehaù

kariñye vacanaà tava(Bhagavad-gétä 18.73)

“O Acyuta, by Your mercy, tvat-prasädät, all my delusion is gone, nañöo mohaù småtir labdhä, and what I had forgotten, I can remember now. All my doubts are dispelled, sthito ‘smi gata-sandehaù. Kariñye vacanaà tava – I will act according to Your will.”

That means that he will fight! What really matters is what Kåñëa wants; how Kåñëa will be pleased. It is not about our plea-sure, but Kåñëa’s pleasure: änukülyena kåñëänu-çélanaà15. To serve

14. Bhagavad-gétä 18.63 15. Bhakti-rasämåta-sindhu, verse 1.1.11


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Kåñëa favourably means that I will perform activities that give pleasure to Kåñëa. It is not that I will be engaged in the activities that will give pleasure to me.

Kṛṣṇa Showers His Mercy in the Form of Guru

Kåñëa gives this transcendental knowledge to sädhus, His very dear devotees. They come here to impart that transcendental knowledge. Only Kåñëa can give it and the dear devotees of Kåñëa who have received it can impart such jïäna. Kåñëa keeps it with His very, very dear devotee. Therefore demigods offer prayers to Kåñëa saying, sad-anugraha bhagavän, You shower Your mercy on the jévas through the sädhus. In Guruväñöakam we sing that by the mercy of such sädhu-guru, Kåñëa’s mercy is received, yasya prasädäd bhagavat-prasäda.

kåñëa yadi kåpä kare kona bhägyaväneguru-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.”

(Caitanya-caritämåta, Madhya-lélä 22.47)

Kåñëa in the form of guru showers His mercy on the devotees, guru-rüpe kåñëa kåpä karena bhakta-gaëe16. If Kåñëa showers His mercy on some fortunate jéva, He appears before him as guru and imparts tattva-jïäna. Kåñëa has given this tattva-jïäna to the sädhus who are always in deep loving service to Him. Karmis, jïänés, and 16. Caitanya-caritämåta, ädi-lélä 1.45


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yogés cannot impart tattva-jïäna. There are twelve mahäjanas17, a mahäjana-paramparä, through which that tattva-jïäna comes.

Two Types of Happiness

Everybody wants änanda – pleasure, but material happiness is ädy-antavantaù – fleeting, and its consequence is unlimited mis-ery. It is not real änanda if its consequence is unlimited misery! There are two types of happiness: sva-sukha – giving pleasure to one’s own senses, and prema-sukha – giving pleasure to the senses of Kåñëa; käma and prema.

Guru Is Svarũpa-Śakti-Puṣṭa-Parikara

As mentioned before; Kåñëa in Vrajabhümi is kiçora-kåñëa. Whatever lélä He does is prema-lélä, which is enacted by His 17. editor’s note: The following verses are stated by Yamaräja:

svayambhür näradaù çambhuùkumäraù kapilo manuù

prahlädo janako bhéñmobalir vaiyäsakir vayam

dvädaçaite vijänémodharmaà bhägavataà bhaöäù

guhyaà viçuddhaà durbodhaàyaà jïätvämåtam açnute

“Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja, Grand-father Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhägavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontam-inated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is im-mediately liberated, and thus he returns home, back to Godhead.” (Çrémad-Bhägavatam 6.3.20-21)


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svarüpa-çakti. The very dear devotees, premé-bhaktas, know this lélä-rahasya-tattva. One who is very fortunate can have a guru who knows that prema-lélä-tattva, who is svarüpa-çakti-puñöa-parika-ra18. It is sometimes said that guru is svarüpa-çakti-puñöa-parikara. Only he can impart such tattva-jïäna. One who is running after his own happiness cannot understand, or cannot be interested in this vraja-lélä kahani. He cannot get prema-dhana at all. He will be cheated, whereas one in the association of such premé-bhaktas can receive this knowledge by their mercy.

Kṛṣṇa-Kṛpā-Śrī-MũrtiThe embodiment of Kṛṣṇa’s mercy

What is Bhagavän? How is He prema-maya and rasa-maya, full of prema and mellow? How does He keep His dear devotees always drowning in this ocean of mellow? Who can understand this? It is only in the association of a premé-bhakta-guru that one fortunate jéva may understand it, otherwise no one can. Unless one gets the mercy of such gurus and sädhus who are the embodiment of the mercy of Kåñëa – kåñëa-kåpä-çré-mürti – one cannot understand the message of the kingdom of love. So, bhagavat-svarüpa-jïäna comes through such dear devotees of Bhagavän, not through jïänés, yo-gis, or karmis.

The Message of the Kingdom of Love

svataù siddho vedo hari-dayita-vedhaù-prabhåtitaù19, it is said that it is only those who are hari-dayita – very dear to Lord Hari, know the message of the kingdom of love. Mahäjanas like Närada, Vyä-sa, Çuka, and later on like Rüpa, Sanätana, Svarüpa Dämodar 18. editor’s note: svarüpa-çakti-puñöa-parikara – an associate nourished by Kåñëa’s çakti.19. Daça-müla (1)


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Gosvämé, Bhaktivinoda Öhäkura, Bhaktisiddhänta Sarasvaté and my revered spiritual master Bhaktivedanta Swami, are very dear devotees of Caitanya Mahäprabhu. By their mercy that message has come here to this material platform. They bring that message here and give it to us. We can get that message only by their mercy, otherwise how can you get it and understand it? Such premé-bhaktas have the complete vision of Çyämasundar Kåñëa in Vrajabhümi.

When Vyäsadeva was confused and was not peaceful even af-ter writing all çästras, his guru, Närada Muni came and told him, “You have not written Kåñëa’s nectarean kathä, so how can you get peace? You write the Bhägavatam!” Then, by the mercy of his guru, Vyäsadeva saw, in samädhi, the complete form of Bhagavän, apaçyat puruñaà pürëaà.20 From that Vedavyäsa, the Bhägavata has come to us. That Vedavyäsa is jagat-guru, and the Bhägavata is filled with prema-tattva.

Two Bhāgavatas

çrimad-bhägavatam pramäëam amalaà premä pum-artho mahänçré-caitanya-mahäprabhor matam idaà taträdaräù na paraù

(Caitanya-maïjuñä, Çrénätha Cakravarté)

It is Mahäprabhu’s opinion that the Çrémad-Bhägavatam is ama-la-pramäëa, the spotless truth in which this prema-tattva has been presented, premä pum-artho mahän. In the Caitanya-bhägavata Våndävana Däs Öhäkur has said,

prema-maya bhägavata—çré-kåñëera aìgatähäte kahena yata gopya kåñëa-raìga

20. Çrémad-Bhägavatam 1.7.4


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“The Çrémad-Bhägavatam is filled with ecstatic love. It is the body of Lord Kåñëa. All confidential pastimes of Kåñëa are described in it. (Caitanya-bhägavata, Antya-khaëòa 3.516)

dui sthäne bhägavata-näma çuni-mätragrantha-bhägavata, ära kåñëa-kåpä-pätra

“There are two types of bhägavatas, namely the book Bhägavata and the person who has attained the mercy of Kåñëa.” (Caitanya-bhägavata, Antya-khaëòa 3.532)

eka bhägavata baòa — bhägavata-çästraära bhägavata — bhakta bhakti-rasa-pätra

“One of the bhägavatas is the great scripture Çrémad-Bhägavatam, and the other is the pure devotee absorbed in the mellows of loving devotion.”


dui bhägavata dvärä diyä bhakti-rasa,täìhära hådaye täìra preme haya vaça

“Through the actions of these two bhägavatas the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of the devotee’s love.”


This Bhägavata is the body of Kåñëa. It is prema-maya, full of prema.21 All the confidential léläs of Kåñëa are described in it. In two places we hear the name ‘bhägavata’: one is grantha-bhägavata – the book Bhägavata, and the other is bhakta-bhägavata – the dev-otee who is the container of bhakti-rasa, bhakti-rasa-pätra. Kåñëa

21. editor’s note: Prema-tattva is presented in the Çrémad-Bhägavatam.


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gives bhakti-rasa, the mellow of bhakti through these two bhägav-atas, and He becomes bound up in the heart of such premé-bhakta with that prema-bhakti. The Bhägavata has come to us through the bhakta-bhägavatas, those who are very dear to Kåñëa. Therefore, you must go and approach such a bhakta-bhägavata to understand Kåñëa. If you want to bind Kåñëa in your heart, then you must get that bhakti-rasa, that prema-rasa from him.

The Birthplace of Bhakti Is Sādhu-Saṅga

Mahäprabhu has said,

kåñëa-bhakti-janma-müla haya sädhu-saìgakåñëa-prema janme, teìho punaù mukhya aìga

“The root cause of devotional service to Lord Kåñëa is association with advanced devotees. Even when one’s dormant love for Kåñëa awakens, association with devotees is still most essential. (Caitanya-caritämåta, Madhya-lélä 22.83)

The birthplace of bhakti is sädhu-saìga, the association of dev-

otees. By the association of premé-bhaktas, we get kåñëa-prema, which is the goal, sädhya-vastu. Mahäprabhu is a practical teach-er, who has taught us by setting the example in His own life. He was always in the association of very intimate devotees: Svarüpa Dämodara Gosvämé, Räya Rämänanda. Thereby He has taught us that one should always be in the association of such devotees. The association of devotees is superior to the association of the Lord.

It is not that one who is situated in çaraëägati does not need sädhu-saìga. Kåñëa is not submitted only by çaraëägati. Even if


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one is established on the platform of çaraëägati, he still needs säd-hu-saìga. Then Kåñëa will be very easily submitted.

In Bhägavata it is said,

tatra bhägavatän dharmänçikñed gurv-ätma-daivataù

amäyayänuvåttyä yaistuñyed ätmätma-do hariù


One must approach a bona fide guru who is very dear to Lord Kåñëa, prabhor yaù priya, a premé-bhakta and accept that guru as ätma-daivata, one’s worshipable Lord; one should hear Bhägav-ata from him and get educated on bhägavata-dharma, and serve him without duplicity, niñkapaöa buddhi sevä, paripraçnena sevayä. Then, ätmätma-do hariù, Lord Hari who is the soul of the souls, becomes very, very pleased.

How Is Kṛṣṇa Pleased?

Bhagavän Kåñëa has said elsewhere in the Bhägavata how He is pleased: guru-çuçrüñayä yathä. How is He pleased?

näham ijyä-prajätibhyäàtapasopaçamena vä

tuñyeyaà sarva-bhütätmäguru-çuçrüñayä yathä


“I am not as pleased with that person who follows the principles of varëa and äçrama-dharma, or who undergoes


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very severe austerity, as I am pleased with the person who is always engaged in guru-sevä, service to guru.”

Remember this verse! Do not forget it. Kåñëa said this to Sudämä Vipra, His gurukula friend when he came to Dvärakä to meet Him. That is Kåñëa’s statement. And the previous verse of the Eleventh Canto says the same thing. Thus, Lord Kåñëa be-comes very much pleased with those devotees who cultivate bhak-ti while staying in the association of Vaiñëavas, and He becomes submitted to them. There is no other means to obtain Kåñëa. Therefore the Mahäjanas and Narottama däsa Öhäkura as well as Bhaktivinoda Öhäkura have all glorified the Vaiñëavas.

Sādhu-Saṅga Is the Only Desirable Boon

When Lord Viñëu appeared before the Pracetas who were un-dergoing tapasya under water, He asked them which boon they wanted. They said,

tulayäma lavenäpina svargaà näpunar-bhavam

bhagavat-saìgi-saìgasyamartyänäà kim utäçiñaù


“We are residents of martya-bhümi, this material world, where there is birth and death. What boon is there for us? The only boon is bhagavat-saìgi-saìgasya; sädhu-saìga. Attainment of the heav-enly planets, svarga, or even brahma-säyujya-mukti, näpunar-bha-vam cannot be compared to even one moment of association with such sädhus.”


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Where there is a sun, a moon, and birth and death, that is mar-tya-pura. For people of that place, the only boon is sädhu-saìga. The Pracetas said, “This sädhu-saìga is the only boon required for us, nothing else.”

Jaòa Bharata told King Rahügaëa:

rahügaëaitat tapasä na yätina cejyayä nirvapaëäd gåhäd vä

na cchandasä naiva jalägni-süryairvinä mahat-päda-rajo-’bhiñekam

“My dear King Rahügaëa, unless one gets the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realise the Absolute Truth. One cannot realise the Absolute Truth simply by observing celibacy, by following the rules and regulations of householder life, by leaving home as a vänaprastha, by accepting sannyäsa or by undergoing severe penances in winter, like keeping oneself submerged in water or surrounding oneself in summer by fire in the scorching heat of the sun. There are many other processes to understand the Absolute Truth but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.” (Çrémad-Bhägavatam 5.12.12)

That is the only boon! Then the Seventh Canto of the Bhäga-vatam states,

naiñäà matis tävad urukramäìghriàspåçaty anarthäpagamo yad-arthaù

mahéyasäà päda-rajo-’bhiñekaàniñkiïcanänäà na våëéta yävat


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“Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kåñëa conscious and taking shelter of the lotus feet of the Lord in this way can one be freed from material contamination.”


Sādhu-Saṅga Is Glorious

The Çrémad-Bhägavatam teaches the glories of sädhu-saìga. If somebody associates with women – yoñit, or yoñit-saìgé – those who are very much attached to women, what will happen to them? They will be very, very bewildered; delusion will arise. Whereas, if one associates with bhägavata-bhaktas, pure Vaiñëava sädhus, what will happen? There will be no more delusion; it will all vanish. You will get spiritual strength. No one can check one who has developed this spiritual strength from sädhu-saìga; mäyä cannot check him. This is the glory of sädhu-saìga.

It is said in the Tenth Canto of Bhägavata,

bhaväpavargo bhramato yadä bhavejjanasya tarhy acyuta sat-samägamaù

sat-saìgamo yarhi tadaiva sad-gatauparävareçe tvayi jäyate matiù(Çrémad-Bhägavatam 10.51.53)

“After having undergone birth in lakhs and lakhs of species in lakhs and lakhs of brahmänandas, the time to stay in this world has


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come to an end for a jéva who meets Your devotees, O Acyuta. Then he will develop kåñëa-bhakti.”

That means when his wandering in this material world and revolving in lakhs of species has come to an end, at that time he comes for sädhu-saìga.

brahmäëòa brahmite kona bhägyavän jévaguru-kåñëa-prasäde päya bhakti-latä-béja(Caitanya-caritämåta, Madhya-lélä 19.151)

“Undergoing lakhs, and lakhs of species, wandering in lakhs, and lakhs of brahmäëòas, if good fortune arises for some jéva, he comes for sädhu-saìga.”

This verse confirms what is said in the verse from the Bhägav-atam: When one comes for sädhu-saìga it is to be understood that good fortune has arisen for him, otherwise he would not have come.

Alas! Why Did I Become Māyā-Dāsa?

Bhaktis tu bhagavad-bhakta-saìgena parijäyate22 – by the associ-ation of bhaktas, sädhus, one can develop bhakti. After coming in contact with a sädhu and hearing from a sädhu, he comes to the bhakti-paöha, the path of devotion. Otherwise no one can develop bhakti. Then it is to be understood that his material life is coming to an end. Then he will be attracted to Bhagavän Çré Kåñëa.

ei-rüpe saàsära bhramite kona janasädhu-saìge nija-tattva avagata hana

22. Båhan-näradéya Puräëa


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nija-tattva jäni ära saàsära na cäyakena vä bhajinu mäyä kare häya haya

(Çré Prema-Vivarta 6.7-8)

Mahäprabhu gave a simple definition: One who knows kåñëa-tattva is guru, yei kåñëa-tattva-vettä, sei ‘guru’ haya.23 When he comes in contact with a kåñëa-tattvavit sädhu and hears from him, if he is very fortunate, he can understand: who am I? I am kåñëa-däsa. Then he will say: Alas! Why did I become mäyä-däsa? No more mäyä! Why have I become mäyä-däsa for so many lakhs of lives? Not one life or two lives, I have already been mäyä-däsa for lakhs of lifetimes! Now no more, no more!

Why did you become mäyä-däsa? The sädhu’s words, like sharp arrows, are not penetrating the hard layer of your material life, which is so thick that they cannot penetrate.

Māyā Becomes Powerless

kende bole, ohe kåñëa! ämi tava däsatomära caraëa chäòi’ haila sarva-näça

Then he cries before Kåñëa and says, “O Kåñëa I am Your däsa. Having neglected Your lotus feet I have brought ruination on my own head.” (Çré Prema-Vivarta 6.9)

ayi nanda-tanuja kiìkaraàpatitaà mäà viñame bhavämbudhau

23. Caitanya-caritämåta, Madhya-lélä 8.128


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kåpayä tava päda-paìkaja-sthita-dhülé-sadåçaà vicintaya

(Çikñäñöaka 5)

“O nanda-tanuja, O son of Nanda Mahäräja, I am Your kiìkara, I am Your servant but I have fallen here in this dreadful ocean of materialistic existence and have been drowning here from time immemorial. Please accept me as a speck of dust at Your lotus feet. Let Your servant serve You.”

This is his prayer. By coming in contact with a sädhu and after hearing from him, he will understand in tattva that ‘I am kåñëa-dä-sa’, and he will pray like that. Then Kåñëa will hear him and un-derstand: now he is crying for Me. Kåñëa yena cit-çaktir abala mäyä hoy durbala – then spiritual potency comes, that person becomes very strong and mäyä becomes powerless.

The Asset of the Gaudiya-Guru-Varga

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