Actual Teachings Followed by Very Small Minority of Professed Followers

[Guest guest]

!

LARGE NUMBERS ALONE IS NOT SUCCESS

by

Srila Bhaktisiddhanta Saraswati Thakur

 

It is of course, no proof of the real success of

any religious movement that it has been enabled

to secure the allegiance of a large number of

professed followers. The actual teachings of no

prophet are followed by more than a very small

minority of his professed followers.

– Harmonist article January 1932.

[Guruvani]

There could be no greater abuse of the words of Bhaktisiddhanta Saraswati Goswami than to use them to minimize the accomplishments of his disciple Srila Prabhupada whom he appointed to preach Krishna conciousness to the English speaking people.

So, making Krishna consciousness a worldwide religion is not a success? Staying in India and ringing a bell is the real success?

[Guest guest]

How did you come up with that conclusion? Do you think I want to minimize Srila Prabhupada by posting the words of his beloved spiritual master? This is Guruvani,the instructions,teachings and precepts of Sri Guru.How can I have used them for abuse by posting them here?This is nectar that emanated from the lips of Sri Guru for the benefit and welfare of all aspiring disciples.If I have offended anyone ,please forgive me. /images/graemlins/frown.gif /images/graemlins/frown.gif /images/graemlins/frown.gif All Glories to Sri Guru and Gouranga!!!

[Guest guest]

Prabhupada: "Explain The Meaning In Your Own Words"

 

BY BRAHMA DAS

 

 

EDITORIAL, Jun 24 (VNN) — A reply to the editorial "Darkness slinks in as subtle shades of gray"

 

Presenting Krishna consciousness effectively requires practical insight into the essential teachings of the previous acharyas as well as the ability to disseminate those teachings according to time, place, and circumstance, and in consideration of the eligibility of the candidate.

 

 

Just read from my books and try and explain the meaning in your own words.

 

 

Prabhupada said, "Simply quoting verses, like parrot, will not be very much beneficial. One must apply, jnanam vijnana-sahitam. Jnana means to know the thing, and vijnana means to apply the things in practical life. Jnanah vijnana-sahitam. So we must know the vijnana, how practically." (Lecture 73-1-8)

 

"Directions should be taken from scriptures. But there are many scriptures. So acarya means, just like Gosvamis, they would read all the scriptures and take the essence of it and give it to his disciples. He knows what to give and how to manipulate, so that his ekantatah sreyas (ultimate goal) will be achieved. Therefore the acarya knows how to adjust things, at the same time keep pace with the spiritual interest. That is acarya. It is not that the same thing is to be applied everywhere. He is eager to engage actually the people in the real benefit of life, but the means may be different. The real purpose is how one will take to spiritual consciousness, or Krsna consciousness. (Lecture 73-2-20)

 

A relevant presentation of the philosophy requires more than just a repetition of quotes. Relevancy requires that information from the scriptures be presented in a way that will make it understandable and meaningful to the student. In order to do this Prabhupada said a number of times that his disciples should learn how to explain Krishna consciousness in their own words.

 

Prabhupada wrote, "Just read from my books and try and explain the meaning in your own words." (Letter 73-01-26)

 

"You must all study all of the books so that when the need arises you can repeat in your own words their purport." (Letter 72-01-06)

 

"The process is that you should memorize the purports of my books and then speak them in your own words." (Letter 75-11-15)

 

Prabhupada also wrote that Krishna consciousness is unlimited and he encouraged his disciples to write articles and books presenting their realizations in their own words. Effective writing generally requires one to consider the subject matter in greater depth then discussion does. Thus writing is can be helpful in removing the doubts of both the writer and the reader.

 

Prabhupada wrote: "By writing according to our realization we become more and more convinced and all doubts are destroyed." (Letter 75-11-15)

 

"Chant Hare Krsna Mantra day and night, read books and expressing the philosophy in your own words write articles for publishing" (Letter 75-11-15)

 

"You ask one question about the nature of books. I want you to write as my disciples; on this point, Krsna Consciousness is not limited. Persons like all of the Gosvamis wrote so many books, Visvanatha Cakravarti, and all the acaryas wrote books, and still I am writing books. Similarly, also my disciples will write." (Letter 72-2-15)

 

Prabhupada also expressed that an acharya need not conform to a stereotypical presentation of Krishna consciousness (Adi 7.33) because the real principal behind any presentation of the philosophy is to spread the Krishna consciousness movement (Madhya 14.6). In that mood, he encouraged his disciples to assimilate the philosophy and "present it in a different way". In a way that would entice people to take up chanting and practice regardless of their social consciousness or conditioning.

 

"Tamala Krsna: There was a newspaper article about a few weeks ago, and you had said that something could be written on this subject. Is there any subject that would be good to write on? Prabhupada: We have got so many subjects, positive. Read our books and present in a different way. You can write intelligently. That's not bad. Just to induce them."

 

"That was rila Bhaktisiddhanta Sarasvati's opinion, and he specifically told his disciples to write books. He actually preferred to publish books rather than establish temples. Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhanta Sarasvati Thakura, distributing literature is like playing on a great mda"ga. Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Srila Rupa Gosvami, one can become a rpanuga devotee." (Madhya 19.133)

 

The term acharya is a designation and not every devotee who writes down his realizations about Krishna is an acharya. The ability of a devotee to consistently practice and present the philosophy in a way that inspires others to take Krishna consciousness seriously is what distinguishes a devotee as an acharya. Prabhupada wrote that the preaching of an acharya need not conform to stereotype and similarly Srila Bhaktisiddhanta wrote that teachers of eternal religion (acharyas) are not bound to a conventional or mechanical presentation of Krishna consciousness. Eternal religion (Bhagavat Dharma) has life and gives life when propagated by a bonafide acharya even though the presentation may at times seem new or unconventional. Bhaktivinode Thakura was an acharya noted as unconventional for his time but his approach to preaching laid the foundation for the modern Krishna consciousness movement.

 

"The Supreme Lord Sri Caitanya Mahaprabhu, in pursuance of the teachings of the scriptures enjoins all absence of conventionalism for the teachers of the eternal religion. It does not follow that the mechanical adoption of the unconventional life by any person will make him a fit teacher of religion. Regulation is necessary for controlling the inherent worldliness of conditioned souls. But no mechanical regulation has any value, even for such a purpose. The bonafide Teacher of religion is neither any product of nor the favourer of any mechanical system. In his hands no system has likewise the chance of degenerating into a lifeless arrangement. The mere pursuit of fixed doctrines and fixed liturgies cannot hold a person to the true spirit of doctrine or liturgy." (Bhaktisiddhanta Saraswati Thakur)

 

Thakura Bhaktivinoda has been specifically kind to those unfortunate persons who are engrossed in mental speculation of all kinds. This is the prevalent malady of the present Age. The other acaryas who appeared before Thakura Bhaktivinoda did not address their discourses so directly to the empiric thinkers. They had been more merciful to those who are naturally disposed to listen to discourses on the Absolute without being dissuaded by the specious arguments of avowed opponents of Godhead. (Bhaktisiddhanta Saraswati Thakur (The Harmonist, December 1931)

 

Prabhupada, Bhaktisiddhanta, and Bhaktivinode were all unconventional preachers and each presented Krishna consciousness in their own words using different style and vernacular. That they did so is undeniable but not surprising considering the challenges of preaching in ever changing cultures and times. In our time the same principal can be applied to preaching that was used by acharyas in times past. According to Prabhupada, that principal is utility and purity is the force that gives potency to this important principal. Devotees' practice Krishna consciousness in accordance with their sincerity and purity of purpose and to that level will be effective in presenting the teachings in a convincing way that inspirers others. The principal of utility requires to one extent or another that devotees "explain the meaning in their own words" in this way Mahaprabhu works through sincere devotees to spread his message to people of all mentalities in every town and village

[Guest guest]

 

Chapter 7. Knowledge of the Absolute

TEXT 3

 

manusyanam sahasresu

kascid yatati siddhaye

yatatam api siddhanam

kascin mam vetti tattvatah

 

SYNONYMS

 

manusyanam--of men; sahasresu--out of many thousands; kascit--someone; yatati--endeavors; siddhaye--for perfection; yatatam--of those so endeavoring; api--indeed; siddhanam--of those who have achieved perfection; kascit--someone; mam--Me; vetti--does know; tattvatah--in fact.

TRANSLATION

 

Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

PURPORT

 

There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the Gita are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by jnana-yoga, dhyana-yoga, and discrimination of the self from matter. However, Krsna can only be known by persons who are in Krsna consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier than understanding Krsna. Krsna is the Supreme Person, but at the same time He is beyond the knowledge of Brahman and Paramatma. The yogis and jnanis are confused in their attempts to understand Krsna, although the greatest of the impersonalists, Sripada Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme Personality of Godhead. But his followers do not accept Krsna as such, for it is very difficult to know Krsna, even though one has transcendental realization of impersonal Brahman.

Krsna is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda. Isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam. It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of bhakti or devotional service is very easy, they cannot practice it. If the path of bhakti is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of bhakti is not easy. The so-called path of bhakti practiced by unauthorized persons without knowledge of bhakti may be easy, but when it is practiced factually according to the rules and regulations, the speculative scholars and philosophers fall away from the path. Srila Rupa Gosvami writes in his Bhakti-rasamrta-sindhu:

 

sruti-smrti-puranadi-pancaratra-vidhim vina

aikantiki harer bhaktir utpatayaiva kalpate

 

 

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, Puranas, Narada-pancaratra, etc., is simply an unnecessary disturbance in society."

It is not possible for the Brahman realized impersonalist or the Paramatma realized yogi to understand Krsna the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna. Even the great demigods are sometimes confused about Krsna: "muhyanti yat surayah,mam tu veda na kascana.No one knows Me as I am," the Lord says. And if one does know Him, then "sa mahatma su-durlabhah.Such a great soul is very rare." Therefore unless one practices devotional service to the Lord, he cannot know Krsna as He is (tattvatah), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Krsna, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Krsna is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is. Therefore it is said:

 

 

atah sri-krsna-namadi na bhaved grahyam indriyaih

sevonmukhe hi jihvadau svayam eva sphuraty adah

 

 

"No one can understand Krsna as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Padma Purana)

 

[Guruvani]

Didn't Srila Prabhupada say that the real acharya would be recognized by his ability to create many devotees and bring them to Krishna consciousness?

 

So, why should some minor guru with a handful of disciples scattered about try to imitate an acharya by making changes and being controversial? Does accepting a few sycophant disciples immediatly make one an acharya?

[Guest guest]

Guru Darsana

 

Gaura Govinda Swami: One thing is important: We don't' know who is a real, bona fide guru. Can you know? Can you measure? Can you see with your material vision? You can't see. You can't measure him. Krsna is adhoksaja. He cannot be measured by the defective material senses. Similarly, His true representative the bona fide guru, the dear devotee who is very intimate and very confidential, cannot be measured by your defective senses. You cannot see him with your material vision. You can only see the outward body of flesh, bones, marrow, blood, and urine. In the 11th Canto Krsna says that the guru acarya is as good as He Himself.

 

acarya-mam vijaniyan

navamanyeta karhicit

na martya-buddhyasuyeta

sarva-deva-mayo guruh

 

One should know the acarya as Myself and never disrespect him in any way.

One should not envy him, thinking him to be an ordinary man, for he is the representative of all the demigods. (Bhag. 11.17.27)

 

In addition, in Guruvastaka (Verse 7) we chant:

saksad-dharitvena samastra-sastrair uktas tatha bhavyata eva sadbhih kintu prabhor yah priya eva tasya vande guroh sri-caranaravindam

Every day you sing saksad-dhari, and Krsna says the same thing: acaryam mam vijnaniyan-"He is as good as Myself." Na martya-buddhyasuyeta-"Don't think of him as an ordinary mortal human being." Sarva-deva mayo guruh- "No, all the demigods are there in him."

 

This is guru tattva.

How can you see such a guru with your material vision? As you cannot see Krsna with material vision, you cannot see the guru with material vision. You will only see the outward thing, which is not guru. Only if the guru showers his mercy on you can you be endowed with the vision to see his true form. By the mercy of guru you can see guru, otherwise you cannot see.

This vision is only obtained by crying and crying and crying before Krsna: "Oh Krsna, I don't know who is your real representative who can deliver You to me cent percent. I want you cent percent, O Krsna." If you cry before Krsna then Krsna will make an arrangement. He is there in the heart as Paramatma. He will understand, "Now he's crying for Me, so I must help him." He will make an arrangement that you meet a bona fide guru, a genuine representative of Krsna. Otherwise it is not possible. This is the only process.

But in our case we try to measure everything. We measure the Lord. We measure the guru. We try to see the Lord with our vision, with our defective senses. Therefore our acaryas and sastras say that the guru is the seer, drasta, and you should put yourself in the position as the object to be seen, drsta. It is very difficult to understand this point because almost everyone thinks just in the reverse. You think you are the seer and the Lord or guru are drsta, the objects to be seen. No! It is the complete opposite. The Lord is the seer and the guru is the seer. You are not the seer. You are the object to be seen by guru or seen by the Lord. Do you understand? This is a very deep philosophy.

 

Cry For Guru

 

What I am saying is from the previous acaryas. Nothing is mine, not a single letter. I follow the path the acaryas have shown. I have done that in my life and therefore I got my guru. That is my experience. Following what our acaryas say, what sastra says, sadhu-sastra-guru-this is the process. But you have never followed it. I think you cannot understand it clearly. Try! It is a simple thing. You cry before Krsna, cry before Mahaprabhu, "Please help me, please help me, please help me!" Krsna is the heart and can understand, "Oh, now he is crying." He will help you. He will make arrangements that you can get a bona fide guru who is Krsna's true representative, a confidential, intimate associate if the Lord-and then your life will be successful. Don't be desperate. There is no question of despondency on this path. There is no pessimism here. It is all optimism. Mahaprabhu is so merciful-maha-vadanyaya avatara. Srila Kaviraja Goswami in Caitanya Caritamrta has used the word adbhuta, wonderful three times; adbhuta-karunya, adbhuta-vadanya, adbhuta-audara, wonderfully munificent, wonderfully merciful, wonderfully magnanimous. This is Sriman Mahaprabhu. Cry before Him. Cry before Krsna to shower His mercy on you. It is the only thing required. Don't try to measure Krsna or His representative the guru with your defective senses. You will only be cheated. You should have complete, unflinching faith in Mahaprabhu, Krsna and sadhu. There is no other way.

 

[gHari]

How many are actually following perfectly Guru Jesus, Guru Mohammed, and yes even Guru Prabhupada?

 

Perhaps the reader does not realize that this is not an ISKCON discussion group and therefore not all posts are directed at Srila Prabhupada or his followers. Otherwise how does one see this statement as applying to Srila Prabhupada at all, whose glorious mission had not even begun at the time?

 

I would imagine that if we see the context of this quote we will see that Srila Bhaktisiddhanta Sarasvati is giving a pep talk to his disciples.

 

 

[Guest guest]

Boil the Milk

- Srila Prabhupada

Now we have got so many students and so many temples but I am fearful that if we expand too much in this way that we shall become weakened and gradually the whole thing will become lost. Just like milk. We may thin it more and more with water for cheating the customer, but in the end it will cease to be any longer milk. Better to boil the milk now very vigorously and make it thick and sweet, that is the best process. So let us concentrate on training our devotees very thoroughly in the knowledge of Krishna Consciousness from our books, from tapes, by discussing always, and in so many ways instruct them in the right propositions.

 

ISKCON Excellence

Understood and Applied

- Srila Prabhupada

The GBC member means they will see that in every temple these books are very thoroughly being read and discussed and understood and applied in practical life. That is wanted, not to see the vouchers only, "How many books you have sold, and how many books are in the stock?" That is secondary. You may keep vouchers... If one is engaged in Krsna's service, there is no need of vouchers. That is... Everyone is doing his best. That's all. So we have to see that things are going on very nicely. So in that way the GBC members should divide some zones and see very nicely that things are going on, that they are chanting sixteen rounds, and temple management is doing according to the routine work, and the books are being thoroughly discussed, being read, understood practically.

 

[Guruvani]

I am all for devotees speaking about Krishna consciousness in their own words. I do it all the time. I think it shows some realization of the original meaning.

However, I am against devotees manufacturing ideas or concepts that have not been given by Srila Prabhupada. It is one thing to paraphrase his words in common vernacular and anothing thing altogether to manufacture a concept which has not been taught by Srila Prabhupada

 

for example:

""It is important for neophytes to advance from a literal understanding of Krsna lila to one that acquaints them with its philosophical underpinning and practical insight intended to nourish their practice. This may be disconcerting to them because they must move from black and white to many shades of gray."

 

My question is, where does Prabhupada say this in other terms or words? Where did Prabhupada ever say that neophytes must advance from a literal understanding of Krishna lila to this allegorical understanding that the author is claiming in the above statement?

Where does Srila Prabhupada ever say that Krishna lila is allegorical at all?(apart from some demons he killed representing some material desires etc.) Where does Prabhupada say that there is an allegorical side to Krishna lila?

Please show me how the above quoted statement is a paraphrase of anything PRABHUPADA has ever said and I will accept defeat on this point.

 

I don't want to hear something from Bhaktivinode or so forth, but I want to hear your evidence that Prabhupada ever said anything about Krishna lila being an allegorical example of something else apart from actual events that occured as Krishna's pastimes on this planet.

 

 

[Guruvani]

"So this is parampara system. You cannot imagine what my spiritual master said. Or even if you read some books, you cannot understand unless you understand it from me. This is called parampara system. You cannot jump over to the superior guru, neglecting the next acarya, immediate next acarya." (Lecture 8/12/73)

 

 

 

"Whatever is to be learned of the teachings of Srila Bhaktivinode Thakura can be learned from our books. There is no need whatsoever for any outside instruction. So I hope that you have understood these matters and I pray to Krsna always for your protection and advancement in Krsna consciousness."

 

 

This is what Prabhupada has said. If his disciples obey these instructions they will not be out making propaganda that Krishna lila must be understood allegorically in order to advance from neophyte position.

 

[stonehearted]

Srila Prabhupada also said this:

 

Paramahamsa: Srila Prabhupada, I remember once I heard a tape where you told us we should not try to read the books of previous acaryas.

 

Srila Prabhupada: Hmm?

 

Amogha: That we should not try to read Bhaktivinoda's books or earlier books of other, all acaryas. So I was just wondering . . .

 

SP:I never said that.

 

Ad: You didn't say that? Oh.

 

SP: How is that?

 

Ad: I thought you sadi that we should not read the previous acaryas' books.

 

SP: No, you should read.

 

Ad: We should.

 

SP: It is misunderstanding.

 

PS (Paramahamsa): I think maybe he was thinnking that there was something about some of the Gaudiya Math books.

 

SP: Maybe.

 

PS: And sometimes you said that better not to . . . better to read your books.

 

Ad: Wehn the devotees went to India this year, they said that Acyatananda SWami very . . . chastised them that "you should never . . . If I catch any of you buying Bhaktisiddhanta's books from Gaudiya Math, then I will take it away." Something like this.

 

PS: Yeah, that was . . . the reason was because of . . . he didn' want the devotees going to Gaudiya Math. But there's nothing wrong with the idea of studying the previous acaryas' books.

 

SP: No. who said? That is wrong. We are follwing the previous acaryas.

 

(Morning walk, perth, May 13, 1975)

 

There was a context for any comments he made that seemed to restrict us from reading other books. One aspect was that we were buying books from Gaudiya Math, but GM wouldn't sell any of Srila Prabhupada's books. Another was that many of these same devotees eager to read Srila Bhaktivinoda Thakura's or Bhaktisiddhanta Sarasvati's books weren't even read Srila Prabhupada's. He wanted to be sure we didn't neglect studying the books he worked so hard to give us.

 

I remember hearing a prominent ISKCON sannyasi boast that he had never eread anything but Srila Prabhupada's books. That sannyasi was Bhavananda. Phalena pariciyate. To undersand Srila Prabhupada's instructions, we need to take--and follow--the totality of his directions to his disciples, not a couple of quotations out of context. If we use a few quotations simply to bludgeon devotees we don't like or don't understand, that will not help us advance in loving Krishna, which is how Srila Prabhupada often said we could please him best.

[Guest guest]

Haribol -------All Glories To Sri Guru and Gouranga

[Guest guest]

Why the Feet of Sri Guru Are Compared to a Lotus—

 

By Sri Srimad Gour Govinda Swami Maharaja

 

 

saksad-dharitvena samasta-sastrair

uktas tatha bhavyata eva sadbhih

kintu prabhor yah priya eva tasya

vande guroh sri-caranaravindam

 

The spiritual master is 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 is followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of my spiritual master, who is a bona fide representative of Sri Hari. [srila Viswanath Chakravarti Thakur, Gurv-astaka, verse 7 ]

 

Sri Guru is saksad-dharitvena, he is as good as Lord Hari. He does not belong to this material world. He belongs to the spiritual world, Krishna's world. He comes down here out of his causeless mercy, either voluntarily to deliver the fallen souls or when the Lord sends him. Whether he comes here voluntarily or by the will of the Lord, that guru-.-padma descends here to shower his mercy on the suffering conditioned souls who have been drowning in the dreadful ocean of materialistic existence since time immemorial. That guru-.-padma descends and stays here in the material world.

 

Someone may raise the question, "This material world is illusory, mayika jagat. The three modes of material nature are here, sattva, raja, and tama— goodness, passion, and ignorance. If the guru comes and stays in this material world, will he not be affected by those three modes? How can his transcendental nature remain unaffected in this dreadful ocean of material existence? How does he act here?"

 

This is very easy to understand from the example of the lotus flower. The lotus flower lives in the water, but it is not affected. It remains untouched. Similarly, although Sri Guru comes here to this material world, he remains untouched. He is never affected by the three modes of material nature. Therefore the feet of Sri Guru are compared to a lotus. The bumblebee that comes to the lotus that is in the water and takes shelter inside that lotus is also untouched by the water. Similarly, the fortunate soul who has taken shelter at the lotus feet of Sri Guru will never be afraid of this material world. Just as the bumblebee takes shelter of the lotus and is protected from being touched by the water, so the disciple who takes shelter at the lotus feet of Sri Guru will not be affected by the material nature. This is the lotus feet of Sri Guru.

 

Intense Desire

 

Another point is there. When the sun rises, the lotus blossoms, and when the sun sets the petals of the lotus close. Similarly, the petals of the guru-.-padma will open when it sees the intense desire and crying in the heart of the suffering soul to go back to Godhead and get Krishna. This crying for bhakti is like the rising of the sun.

 

When the sun sets, the petals of the lotus close. Similarly, a disciple who has developed an intense and burning desire in his heart has come to the guru and received shelter. But many times we see that later on, that disciple loses his bhakti-vrtti, his devotional engagement. Because of committing some offense like nama-aparadha or vaisnava-aparadha he loses his bhakti-vrtti. His bhakti becomes shrunken and he does not carry out the orders of the guru or hear the guru's message. He is avoiding or disobeying his guru. When the sun sets, the petals of the lotus close. Similarly, the guru disappears from the vision of that disciple.

 

Always Manifest

 

Of course, for one who has made advancement and developed some taste for this transcendental mellow, this is not applicable. It is only applicable to neophytes who have not yet made much advancement and who have not developed any taste for this mellow. If such a devotee commits some aparadha and associates with offenders and materialistic persons, if he does not do real sadhu-sanga, then the sun will never rise. He will disobey the order of the guru and violate his instructions. The guru-.-padma will disappear from such a disciple who is acting according to his own whims.

 

This is not applicable for advanced devotees who have developed taste for this transcendental mellow. They cannot leave it because it has become their life and soul. They cannot survive without it. For such a disciple the guru-.-padma will never disappear. He is always with the guru and the guru is always with him. In all conditions he is engaged in the loving service of guru-.-padma. He is a nisthapara-bhakta, who has achieved at least the minimum stage of nistha.

 

For such a very advanced devotee who has developed a taste— meaning he has come to the minimum stage of nistha, or beyond that, like ruci, asakti, or bhava— for him there is no question of disappearance of the guru. He is with guru. The guru never disappears from him. He always sees and realizes the presence of his guru. For that bhakta, the guru is always manifest. The guru will never leave him. But for one who has not achieved the stage of nistha, the apprehension is there that if he commits some aparadha or violates the guru's instructions, the guru may disappear from his vision. That means the sun will set and the petals of the lotus will close.

 

Crying Is Required

 

The sisya or sadhaka should always cry for guru-krpa, the causeless mercy of the guru. Unless you cry for it, you cannot get it. Nobody can get that mercy without crying. For example, when the child cries, the mother runs, thinking, "Oh, my child is crying." The child cannot be pacified by anything without the mother's presence. Because she is engaged in performing household duties the mother may give the child a toy or a doll to play with, but the child will throw down that toy or doll and cry and cry. So unless you cry, how can you get that mercy? This crying is required— karuna na hoile, kandiya kandiya, prana na rakhibo ara. Therefore we sing this song. We must cry and cry for the mercy of guru. Unless you cry how can you get it? Those who have cried have received the mercy.

 

gurudeva! krpa-bindu diya, koro' ei dase, trnapekha ati hina

sakala-sahane, bolo diya koro nija mane sprha-hina

 

sakale samman, korite sakati, deho' natha! Jathajatha

tabe to' gaibo, harinama-sukhe, aparadha ha'be hata

 

kabe heno krpa, lobhiya e jana, krtartha hoibe, natha!

sakti-buddhi-hin, ami ati din, koro' more atma-satha

 

jogyata-vicare, kichu nahi pai, tomara karuna sara

karuna na hoile, kandiya kandiya, prana na rakhibo ara

 

Gurudeva! By a drop of your mercy, make this servant of yours more humble than a blade of grass. Give me strength to bear all trials and troubles, and free me from all desires for personal honor.

 

O lord and master! Invest me with the power to properly honor all living beings. Only then will I sing the holy name in great ecstasy and will all my offenses cease.

 

O lord and master! When will this person be blessed by obtaining your mercy? I am low, fallen, and devoid of all strength and intelligence. Please make me your beloved servant.

 

When I examine myself, I find nothing of good value. Your mercy is therefore essential to me. If you are not merciful, I will constantly weep, and I will not maintain my life any longer. [srila Bhaktivinode Thakur, Saranagati]

 

This is our prayer. This weeping or crying is required. Unless the child cries the mother will not run and the child cannot get the mother's breast. Similarly, unless you cry, how can you get the darsana of Sri Guru? When the child cries, the mother runs to him. Similarly, although the guru may be in some other part of the world, when the disciple cries the guru runs there. Sri Guru is karuna-maya, he is causelessly merciful. Thus whether he is manifest or unmanifest he gives darsana to his disciple. He may also come in a dream to give his darsana.

 

This guru-tattva is nitya-tattva— an eternal transcendental tattva. It is eternally prakata, manifest. It is not aprakata, unmanifest. There is no question of guru-tattva becoming unmanifest. This sri-guru-carana is inconceivable. It cannot be understood through one's material knowledge, intelligence, or merit.

 

Eternal Associate

 

Sri Guru is a nitya-parikara, an eternal associate of Sri Sri Radha and Krishna. The last limit of guru-tattva is nityananda-tattva. Nityananda Prabhu is gaura-parikara, an eternal associate of Gaura. Similarly, Sri Guru is the eternal associate of both Gaura and Krishna, because in tattva, Gaura and Krishna are one. There is no difference between gaura-tattva and krsna-tattva.

 

Therefore we say saksad-dharitvena, Sri Guru is as good as Lord Hari. That means that Sri Guru is asraya-tattva, the abode of love. Lord Hari is the only visaya-tattva, the object of love, whereas Sri Guru is asraya-tattva. The guru is called sevaka-bhagavan, the servitor Personality of Godhead, whereas Krishna, Lord Hari, is sevya-bhagavan, the Supreme Personality of Godhead who is to be worshiped. Both are called bhagavan. That is visaya and asraya, the object of worship and the abode of worship. Otherwise, in tattva they are one.

 

guru krsna-rupa hana sastrera pramane

guru-rupe krsna krpa karena bhakta-gane

 

According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Krishna. Lord Krishna in the form of the spiritual master delivers His devotees. [Caitanya Caritamrta Adi 1.45.]

 

Krishna showers His mercy in the form of guru. Without that mercy, one cannot understand or approach Krishna or go back to Godhead. Krishna appears before us in the form of guru to help us and act as our friend. Showering His causeless mercy through the guru, Krishna delivers us from unlimited suffering in the material world. Krishna is also in the heart in the form of Paramatma, the caitya-guru. From within, Krishna will give us the intelligence to act in the correct way and not make any mistakes or errors. This is the glory of the lotus feet of Sri Guru. It is incomparable and indescribable.

 

Embodiment of Mercy

 

Both the siksa-guru and the diksa-guru are representatives of Krishna. Their krpa, mercy, is unlimited. There is no difference between the siksa-guru and the diksa-guru.

 

yadyapi amara guru--caitanyera dasa

tathapi janiye ami tanhara prakasa

 

Although I know that my spiritual master is a servitor of Sri Chaitanya, I know him also as a plenary manifestation of the Lord. [Caitanya Caritamrta Adi 1.44]

 

This is the tattva. Therefore we say that Sri Gurudeva is krsna-krpa-sri-murti— he is the embodiment of krsna-krpa, Krishna's mercy. If Krishna's mercy assumes a body and appears before us, that is Sri Guru.

 

Guru-Bhakti

 

If someone develops guru-bhakti he will get Krishna.

 

yasya deve para bhaktir

yatha deve tatha gurau

tasyaite kathita hy arthah

prakasante mahatmanah

 

Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed. [svetasvatara Upanisad, 6.23]

 

One who develops the same type of bhakti for the guru as he develops for Krishna is a very fortunate soul. All transcendental knowledge will be revealed or manifest to him because there is no difference between guru-bhakti and krsna-bhakti. Without guru-bhakti, transcendental knowledge will never manifest. Sri Guru is krsna-priya-jana, a very dear associate of Krishna. He is also radha-priya-sakhi, a very dear girl companion or maidservant of Srimati Radharani, like Rupa Manjari, who is Rupa Goswami.

 

The mula guru-tattva, the original guru-tattva, is nityananda-tattva, Sri Nityananda Prabhu. By gradually descending, Sri Guru, or nityananda-tattva, has come to us. Nitaichand is both the diksa-guru and the siksa-guru. The caitya-guru is His manifestation. This is guru-tattva. They only differ in their activities or lilas. Therefore we say, sri-guru-carana-padma. It is very significant that the lotus feet of Sri Guru are compared to a lotus.

 

Body, Words and Mind

 

Bandon mui savadhana mate— one should offer prayers and worship, vandana, with the utmost care. There are three types of vandana: kaya, vakya, and mana— through our body, words, and mind. With our body we fall flat on the ground and offer our dandavat pranamas to gurudeva— kaya-vandana. Through our words we offer prayers and glorify the guru— vacika-vandana. And through our mind we always meditate on the beautiful and transcendentally blissful lotus feet of the guru— manasika-vandana.

 

If one has money or some material opulence then he should render service through that money. That is kayika, service through the body. If one has some followers or if he is a family man with a wife, son, daughter, friends, and servants, then with those followers or subordinates he should give everything and render loving service to the lotus feet of the guru. That is also kayika. One should serve with all one's capacity, which is why it says bandon mui savadhana mate— with the utmost care one should do vandana.

 

With one's words one should offer prayers and glorification to the guru. One should also hear from the guru, sravana. Whatever one has heard from the guru, one will speak to others, and in that way others will also hear what he has heard. That is vacika. Pariprasna is also there: If one has some doubts then he should humbly ask questions and get them clarified. These are all types of seva.

 

In one's mind, manasika, one should put firm and unflinching faith in the words of the guru. One should understand that the guru has manifested before me in various forms to help me and shower his mercy on me. This is how one serves the guru through one's mind. That is the meaning of kayika, vacika, and manasika.

 

One should think, "Guru-krpa is my only asset, nothing else." Therefore we say bandon mui savadhana mate— I do guru-vandana with the utmost care. Always be careful and never be careless.

 

Krishna's Trick

 

Sri Guru tells me that I am an eternal servant of Krishna and thus I should be engaged in His service. But where is Krishna and where am I? How can I serve Him? Is Krishna in the material world? No, Krishna is in the spiritual world, Vaikuntha. That is Krishna's world. Krishna is the only enjoyer. The jiva can never be the enjoyer. Gurudeva says, "Whatever you find in this world is all paraphernalia for Krishna's enjoyment, not for your enjoyment." Krishna's world is Vaikuntha, where there is an abundance of enjoyment.

 

Just as we want to be free from the clutches of maya, Bhagavan, the Supreme Lord Krishna, also wants to take us out of maya's clutches and engage us in His service. Krishna is the only enjoyer and His desire for enjoyment is unlimited. Thus He wants to enjoy by taking everyone into His domain. We are tiny jivas. We have no capacity to enjoy, because the jiva is not the enjoyer. We have only developed this purusa abhimana, the thought that I will enjoy and enjoy. It is only our misconception, because the jiva has no capacity to enjoy. Krishna has unlimited capacity to enjoy in unlimitedly different ways, and the jiva is to be enjoyed, upabhogyam.

 

Krishna is there in His abode, vaikuntha-rajya, the spiritual world, and we are here in the sakuntha-jagat, the miserable material world. How then can we serve Him? Krishna has made a trick for us, and that trick is Sri Gurudeva. Krishna has sent Sri Gurudeva to this material world to spread here Krishna's samsara, His household or family. It is Krishna's desire that His samsara be manifest in this world. All sadhus and mahajanas are gurus, so Krishna has sent them to manifest His samsara. So in this material world gurudeva has opened Krishna's samsara.

 

The Supreme Lord has not said, "You go and make your own samsara." Rather, Krishna has said, "Go there and do My samsara." So by Krishna's desire, gurudeva has come here and opened Krishna's samsara. Krishna is his eternal master, nitya-svami. Gurudeva has completely surrendered and dedicated his life, kaya, mana, vakya— body, mind and words, to Krishna. That is gurudeva.

 

Those who take shelter at the lotus feet of such a Sri Guru— he takes them and makes them enter into Krishna's samsara. Gurudeva says, "I am doing Krishna's samsara, giving everything for the enjoyment of Krishna. You please come and enter into Krishna's samsara. Then you will be free from the clutches of maya. You will be free from all material sufferings."

 

Enter into Krishna's Family

 

Gurudeva may construct a cottage in a solitary place and engage himself in bhajana by the side of Radhakund or Syamakund. Why would he leave, especially to go to the Western world where maya is very strong, where there are many gross materialists? He goes because his heart bleeds, seeing the suffering of the jivas. He has given up all these things to give us the opportunity to do hari-bhajana, service to Krishna. He teaches us and gives us the opportunity to serve Krishna. We have forgotten Krishna, so just to revive our memory he has come here. He has opened Krishna's samsara. He has opened a factory and we have become an employee in that factory. Thereby we will enter into Krishna's samsara.

 

Some people may say, "I am doing hari-nama, chanting, 'hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare.’" You may be chanting, doing hari-bhajana, but unless you enter into Krishna's samsara what value is there? Unless you enter into Krishna's samsara there is no value to your chanting. And in order to enter into Krishna's samsara you have to approach a Sri Guru, a bonafide guru.

 

At that time gurudeva will call you, "Come, come. Enter into Krishna's samsara, which I have opened here." Unless we enter into Krishna's samsara, we cannot chant. It will only be offensive chanting. You may be chanting lakhs and lakhs of nama, but it will simply be offensive, nama-aparadha. Your anarthas cannot be destroyed. Even if you chant lakhs of names offensively you cannot make any advancement at all. Many people may chant, but what are they getting? By that kind of chanting they may go up to Vaikuntha, but gurudeva has come here to teach that you should enter into guru's samsara, that is, Krishna's samsara. You are a servant so you have to render service by entering into the guru-grha. Then you will attain perfection. Otherwise one will never attain perfection.

 

Krsna-Seva-Yajna

 

What do we want from entering into the samsara of the guru? Shall we take everything and not give anything? The guru has given you so much, but unless you serve in the house of the guru there is no benefit. Therefore the guru says, "Come and join, enter into my samsara, that is, Krishna's samsara. Then all your anarthas will be destroyed."

 

So, dedicate your body, mind, and speech, your soul and everything, to the service of Sri Guru. You have come to the house of the guru. That means he has opened a factory and you should be an employee in that factory. Sri Guru will give you employment. Who will give you employment otherwise? Will the government give you employment? No. But the guru will give you employment in the factory that he has opened. That employment is service to Krishna, krsna-seva-yajna. Unless you join that seva-yajna, rendering service in the guru-grha, guru's asrama, you cannot get the real benefit.

 

Obstacles

 

Gaurasundar Mahaprabhu speaks and teaches through Sri Guru. So, dedicating everything, kaya, mana, vakya— one's body, mind, and speech, one should serve Sri Guru. Then perfection is guaranteed. That is definite, no matter what obstacles or impediments may come. So many obstacles are there. In the material world there is danger at every step. Great stumbling blocks are there, but if you completely surrender through your body, mind, and speech then all impediments and stumbling blocks will be destroyed within a moment. In this very life you will attain perfection. There is no doubt about it. Without the mercy of Sri Guru, without service to Sri Guru, no one can approach Krishna, understand Krishna, or get Krishna. Therefore, everyday we offer this prayer and worship the lotus feet of Sri Guru.

 

sri-guru-carana-padma, kevala-bhakati-sadma,

bandon mui savadhana mate