Guru ? just for Diksa

[Govindaram]

sometimes i think i want a guru just so he can give me Diksa, i am sure this mentality is not good, what do others think?

 

i also think this because i so want the maha-manta to have full affect so much..

 

and yes i know i am in the mode of ignorance:)..

 

hari bol!

 

[Gaurasundara]

A guru is certainly necessary for the purpose of taking diksa. However, the guru also represents the localized embodiment of the Deity that we serve.

 

Yasya prasadad bhagavat prasado..

[Haridham]

who say that they dont need a guru. I mean I know krsna says that one should aqquire from a bonafide spiritual master but does that mean initiation or just getting some knowledge.

 

Also krsna led by example and had a guru himself, even though he didnt need one.

[Gaurasundara]

 

what about those who say that they dont need a guru.

 

 

It is a ridiculous proposal. Everyone acknowledges the fact that even in material world we need to go to a school and learn from the schoolteacher. The same is true of the guru. He teaches spiritual knowledge. So if someone says they don't need a guru, it is tantamount to declaring oneself illiterate and uneducated. /images/graemlins/wink.gif

 

 

I mean I know krsna says that one should aqquire from a bonafide spiritual master but does that mean initiation or just getting some knowledge.

 

 

Both. Jiva Gosvami says:

 

divyaM jJAnaM yato dadyAt kuryAt pApasya saGkSayam |

tasmAd dIkSeti sA proktA dezikais tattva kovidaiH ||

ato guruM praNamyaivaM sarvasvaM vinivedya ca |

gRhNIyAd vaiSNavaM mantraM dIkSA pUrvaM vidhAnataH ||

 

"The teachers who are knowers of the truth say that since it gives (da) divine knowledge and destroys (ksi) sin it is called diksa. Therefore, paying obeisance to the guru and offering him one's all, one should receive a Vaisnava mantra diksa preceded with proper procedures."

 

Jiva further illuminates the meaning of "divya-jnana", or the divine knowledge which is transmitted in diksa:

 

divyaM jJAnaM hy atra zrImati mantre bhagavat-svarUpa-jJAnaM, tena bhagavatA sambandha-vizeSa-jJAnaM ca |

 

"Divine knowledge means here knowledge of the true nature of the Lord in the mantra and, by that, knowledge of one's own special relationship with Him."

 

Thus the initiation, diksa, will itself fill your heart with transcendental knowledge.

 

 

Also krsna led by example and had a guru himself, even though he didnt need one.

 

 

Exactly! /images/graemlins/wink.gif

[Guest guest]

SUCCESS THROUGH PROPERLY APPROACHING THE SPIRITUAL MASTER

 

Sri Suta Goswami said: "The most powerful sage Maitreya was a friend of Vyasadeva. Thus being encouraged, Maitreya, pleased by Vidura’s inquiry about transcendental knowledge, spoke as follows.”

 

So this is the process of getting knowledge, to approach the proper guru, and submissively hear from him about transcendental knowledge. Don’t try to receive spiritual knowledge very cheaply. Although it is very easy, there is no difficulty, but the process must be known. Just like we have got experience where sometimes our typewriter does not work. If we go to the proper person he immediately tightens one screw; it works. The process we must know. So if you want to understand spiritual knowledge, then you have to approach a guru. Guru means weighty, I mean to say, one who has got better knowledge. Heavy. Guru means heavy, heavy with knowledge. That heaviness is how much one is attached to Bhagavan. That is guru’s qualification. Those who are in the line of hearing from the preceptorial succession. Not upstart knowledge but standard knowledge received from the disciplic succession. He is firmly fixed up in the service of the Supreme Personality of Godhead. He has no other business.

 

You remain in your position. It doesn’t require you have to change. With great attention, body, mind and words, intelligence—with everything, one must hear. Here we see Vidura was hearing from Maitreya Rishi, and Maitreya Rishi was very much pleased. Unless you satisfy your teacher, or guru, very nicely, you cannot get the right knowledge. That is natural. If you receive your guru, give him very nice place, he can sit comfortably, and he’s pleased with your behavior, then he can speak very frankly and very freely, which will be very beneficial for you. Simply going and asking the spiritual master and not to accept his instructions, then don’t waste your time. One must approach a proper guru for seeing the Absolute Truth, not for any material benefit.

 

How please the spiritual master? Simply by surrendering to him and by rendering service, “Sir, I am your most obedient servant. Please accept me and give me instruction.” This is the process of asking. One should be very inquisitive to understand the spiritual science. Not that “I know better than you. Let us talk.” No. Not with guru. You must find out a guru where you can surrender. If you don’t find a person where you can surrender, don’t waste your time and his time. First of all surrender. So this is the process of transcendental understanding. (Class by Srila Prabhupada Nov. 4,1974)

 

O Gurudeva! O lord and master! When will this devotee be blessed by obtaining your mercy? I am low, fallen, and devoid of all strength and intelligence. Please make me your beloved servant. (Srila Bhaktivanoda Thakura)

 

Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare

 

[Govindaram]

hare krishna!

 

we must goto a bona-fide guru otherwise all will be lost..

 

also what gaurasundara said make me think..like when you are in school you don't ever think you are above the teacher, you just sit there and take it in & ask questions, there is always a certain amount of respect there, (even a little bit), so just see how glorious a Vaisnava must be! who shows us the WAY TO KRISHNA!

 

jaya gurudeva!

[Guest guest]

what I don't understand is why this 'formal' initiation?

 

The way I see diksa is from older times we had to create some kind of artificial community and by giving diksa you were bound to that guru. It is the same now.

 

Yes I do stand behind 'artificial community' because the nature of men in general is to be nomadic, it is women who make us become sedentary. We had to make men stay in one community by making them bound both to wife and guru. There is of course a certain sense of duty in people, therefore due to that they were bound to a certain place whatever the place.

 

Like I said I beleive in siksa, but diksa is something I feel only works with the intricate nature of trying to fit in some community.

 

That's simply my humble opinion, and may go to hell for that opinion, but that is the way I am now. I hope I didn't offend anyone by wondering about diksa like this.

[Guest guest]

O Most Precious Prabhupada

 

O most precious Prabhupada,

O inspiration of the precious poem I write,

I now pray for your purest, precious presence,

back into your poet’s heart to purely guide.

 

O most precious Prabhupada,

with the precious beauty of the innocence of a babe

you came into this empty world and filled it with priceless pearls

from God’s Eternal Kingdom in God’s Name.

 

O most precious Prabhupada,

the impossible was proven possible by you

as a holy little old man, you came to this hellish land

and opened the blindest eyes to see God’s truth.

 

O most precious Prabhupada,

with a walk and a talk that was not of this earth,

you came from God above and revealed His purest love,

the only reason that you even took your birth.

 

O most precious Prabhupada,

it’s you alone who are saving this lost soul,

although my heart has known only sin,

you have showed me how to win,

and now God’s Holy Kingdom is my goal.

 

O most precious Prabhupada,

O heartbeat that beats along with God’s heart throb,

down to the darkest path I’ve gone, but now it’s you I lean on,

begging only for your mercy on this dog.

 

O most precious Prabhupada,

I was dumb, but now I write the highest wisdom,

for when you come into my heart, all the darkness does depart

by the lamp of knowledge you reflect from Lord Shri Krishna.

 

O most precious Prabhupada,

it is your presence that the wise forever seek,

you are a pure servant of God, O Shrila Prabhupada

with the power to wake the world from its deep sleep.

 

O most precious Prabhupada,

it’s your mercy alone this world must know,

and this mercy you are giving flows from the Holy Names of [God]

when truly heard and chanted [the Names] awaken the pure soul.

 

O most precious Prabhupada,

by your mercy I pray the world does read this poem,

for this poem is being filled with but your mercy,

the mercy to lift the fallen and melt a heart of stone.

 

O most precious Prabhupada,

please let me be an instrument of thy will

so my words may convince all of thy mercy,

and reveal to all I touch life’s greatest thrill.

 

O most precious Prabhupada,

words empowered by you become alive

with the Supreme Presence of Lord Krishna, fulfiller of all wishes,

that All Attractive Person that has brought you to my side.

 

O most precious Prabhupada,

I don’t know how I’m writing but for you,

most exciting and inviting is your inciting,

which moves my hand to write down the absolute truth.

 

O most precious Prabhupada,

by memories of you my pen comes to life,

if one is truly touched by you, all his dreams come true,

and as a pure servant of Krishna, he brings life’s purpose to light.

 

O most precious Prabhupada,

push me on, push me on, push me on!

Temptation is a tigress who leads us where sin’s delight is,

and only you have shown the way to win the fight.

 

O most precious Prabhupada,

sin is neglecting you, O savior of saviors,

millions of lifetimes it takes us to learn,

unless to you, we turn with concern,

to surrender, to serve you and obey you.

 

O most precious Prabhupada,

as sinless as God’s sons like Jesus Christ,

your message is the same, always praise God’s Holy Names,

the most precious of all precious advice.

 

O most precious Prabhupada,

the greatest sin is envy of you,

the cause of every sin is defiance of Him,

Who is the Way and the Light and the Truth.

 

O most precious Prabhupada,

O servant of the servant of the servant of God,

you have only repeated God’s message

passed down through His pure passages,

the passageway of God’s pure servants

called pure devotional service.

 

O most precious Prabhupada,

O most humble servant of God,

the only way is to obey

the way God’s servant’s do convey,

and you show the way,

Abhay Charan De.

 

God is not known by debate,

God is not known by challenge,

the only way that God is truly known

is through one perfect proven balance.

 

There must be an obedient disciple

to God’s obedient servant, the Guru,

and by this way alone, God is truly known,

and seen and heard, the purest precious truth.

 

O most precious Prabhupada,

so precious that rarely one like you is found

in this world of the cheaters and the cheated,

it was impossible to achieve it

until Shrila Prabhupada came to town.

 

O most precious Prabhupada,

as sinless as an infant crying for his mother’s breast,

when you came, all knew who surrendered to you truly

that you’re the only one who can lead [us] beyond death.

 

O most precious Prabhupada,

God’s preachers like you live on forever,

but you are one in millions who can truly lead zillions,

who can bring with love our universe together.

 

O most precious Prabhupada,

just your movement is the movement that leads beyond all pain,

the movement of the congregational chanting

of Lord Shri Krishna’s Holy Name.

 

O most precious Prabhupada,

you’ve sacrificed your whole life to save us [from] falling,

and now in reciprocation, we must all join your congregation,

and with you on Krishna’s Names always be calling.

 

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

Anubhavananda dasa

November 11, 1998

Seattle, Washington

 

[Gaurasundara]

 

what I don't understand is why this 'formal' initiation? ... The way I see diksa is from older times we had to create some kind of artificial community and by giving diksa you were bound to that guru. It is the same now ... Like I said I beleive in siksa, but diksa is something I feel only works with the intricate nature of trying to fit in some community ... That's simply my humble opinion, and may go to hell for that opinion, but that is the way I am now. I hope I didn't offend anyone by wondering about diksa like this.

 

 

I'm not initiated yself so I cannot speak from experience, but I'd also like to offer my opinion. What you say about fitting into a "community" is very true in one sense. Even if someone is going to school, they cannot just go into school and plonk themselves on a chair but they will have to be enrolledfirst. I think the 'formality' of diksa is something like enrollment. If one wishes to take knowledge from a guru, one must be 'enrolled' into his 'school' before one can be accepted as his student.

 

Aside from that, let's remember that diksa is a spiritual process with a spiritual aim, the aim of reaching Sri Krishna Himself! The mantras one receives has to be received from a bona fide guru in disciplic succession, otherwise they won't work. This is also something to be compared to school; the knowledge one gets from a school is authorised because your school is 'authorised' by the Board of Education, or something. I trust you will see numerous advertisements in comic books or newspapers advertising degrees and diplomas which will ultimately mean nothing. Are these schools guaranteed to give a proper education, or would it be better to go to an 'official' school in which education is guaranteed?

[Guest guest]

As I understand it, the context of this thread is: what is the need for initiation? To this I noted that the following reply:

 

 

Thus the initiation, diksa, will itself fill your heart with transcendental knowledge.

 

 

 

Does not follow from the evidence offered:

 

 

Jiva Gosvami says:

 

divyaM jJAnaM yato dadyAt kuryAt pApasya saGkSayam |

tasmAd dIkSeti sA proktA dezikais tattva kovidaiH ||

ato guruM praNamyaivaM sarvasvaM vinivedya ca |

gRhNIyAd vaiSNavaM mantraM dIkSA pUrvaM vidhAnataH ||

 

"The teachers who are knowers of the truth say that since it gives (da) divine knowledge and destroys (ksi) sin it is called diksa. Therefore, paying obeisance to the guru and offering him one's all, one should receive a Vaisnava mantra diksa preceded with proper procedures."

 

Jiva further illuminates the meaning of "divya-jnana", or the divine knowledge which is transmitted in diksa:

 

divyaM jJAnaM hy atra zrImati mantre bhagavat-svarUpa-jJAnaM, tena bhagavatA sambandha-vizeSa-jJAnaM ca |

 

"Divine knowledge means here knowledge of the true nature of the Lord in the mantra and, by that, knowledge of one's own special relationship with Him."

 

 

 

What I mean is, it does not follow that because one must have diksa, and that diksa enlightens one with transcendental knowledge, that therefore the process of "initiation" will enlighten you with transcendental knowledge. Unless of course, the "initiation" does satisfy the description of "diksa" give above.

 

This is obvious, since there are many individuals who have initiations which they might even refer to as "diksa," but who do not manifest symptoms of transcendental enlightenment. Not any initiation will do - only that initiation which actually gives the divine knowledge and thus counts as diksa. There are many Hindus who receive initiation into gayatri mantra based purely on hereditary claim, even though they are otherwise engaged in purely materialistic pursuits. These individuals do not automatically have divine knowledge merely because they are initiated. Similarly, there are many Hare Krishna devotees who also get initiation - some truly go on to do wonderful things, but history has shown that others have gone on to take extremely deviant paths.

 

Indeed, without divine knowledge, the initiation process is just a formal shell of its intended self. That initiation in which divine knowledge is passed on is what is truly diksa. But probably I am just saying what is already understood by all.

 

 

 

[Haridham]

You are going to hell!!!!!!!!!!!!!!!!!!!!!!!

 

 

Hahahaha

 

No No your guru will anhance your attachment to the holy name

[ShegavichaRana]

and not merely a guru. There are supposed to be 64 Vidyas and 64 Kalas on earth. For learning these, we need guru, who may/may not give the complete knowledge about these to the disciple lest his importance would be lost. Also, these gurus can help you only till their life times.

On the other hand, Sadguru, when he accepts someone as his disciple, takes care of his/her spiritual progress from birth to birth and elevates the disciple to his level and allows him/her to enjoy the bliss of salvation. For a spiritual aspirant, a diksha guru, (Sadguru) is a must. To get a Sadguru and initiation lot of good merits are required. When the time is ripe, Sadguru automatically comes in the life of a spiritual aspirant and initiates him until, we can continue to chant the holy name ourselves. After getting initiated and getting a mantra from Sadguru, the power of Sadguru stands behind the mantra and makes it more potent. Here faith, perseverance are of paramount importance. The story of Namdev from Pandharpur is very famous. Though, Namdev was very close to Lord Vitthala and was always immersed in the deep devotion, but was not initiated by anyone. In one of the congregation of vaishnava saints, saint Gora Kumbhar tested Namdev by hitting on the latter's head by a wooden plank (which is used to test whether a earthen pot is fully baked or not) at the behest of saint Gnaneshwar. Namdev was annoyed and all other saints declared that "the pot was not fully baked". When Namdev complained to the Lord, Vitthala smiled and told him that, indeed he was immature and asked him to take initiation from Visoba Khechar, who was himself the disciple of Gnaneshwar. This shows the importance of Sadguru and initiation.

[stonehearted]

Govindaram: sometimes i think i want a guru just so he can give me Diksa, i am sure this mentality is not good, what do others think?

 

i also think this because i so want the maha-manta to have full affect so much..

 

This shows a very underdeveloped understanding of what a spiritual master is, and what diksa is. Our guest has shown Jiva Gosvami's definition of diksa--the transmission of transcendental knowledge. Do you think this is a mechanical practice, that the sad-guru is some sort of functionary--just plug me in for a moment and I've got transcendental knowledge, my mantra will now "work"? Forget it.

 

In Bhagavad-gita, Krishna explains how this works:

tad viddhi pranipatena pariprasnena sevaya

upadeksyanti te jnanam jnaninas tattva-darsinah

 

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth."

 

The submissive inquiry and service activate the approach. As the sad-guru is pleased with a disciple's surrender and service, he gradually blesses the disciple with knowledge. Chanakya says that, as we get well from a water by digging, we receive knowledge from the guru by service."

 

Do you want the maha-mantra to "work"? (I'm not even sure what you mean by that.) Try chanting as much as you can each day (incessantly would be best) with the understanding that you're lower than a straw lying in the street, tolerating every problem that comes without complaint, just as a tree does, free of any desire for prestige but eager to offer respect to everyone else.

 

The Holy Name is independent of all these arrangements. When He sees your surrender to Him, He can reveal Himself to you. However, because we're not qualified to chant the pure name, we require help. Krishna provides that help in the form of the guru (inHis form as the guru). When we find someone we are convinced can give us the help we need, we will happily approach him for shelter, surrender to him, accept initiation (not just formally, but in our heart of hearts), submit all our doubts and shortcomings to him, and serve him without any reservation. Then we're fit.

 

So what's the problem? Finding such a guru? Not really. The real problem, as Srila Prabhupada told the poet Desmond O'Grady, is that we must become sincere. "The problem," Srila Prabhupada said, "is if you are sincere. Yes. That is stated. . . . God is within your heart. Isvarah sarva-bhutanam hrd-dese arjuna tisthati. God is not far away. God is within your heart. So if you are sincere, then God will give you spiritual master. If He knows that now you are sincere, then He will give you a spiritual master. . . . Therefore God is called caittya-guru, the spiritual master within the heart. And the physical spiritual master is God's mercy. If God sees that you are sincere, He will give you a spiritual master who can give you protection. He will help you from within and without, without in the physical form of spiritual master, and within as the spiritual master within the heart."

 

So we have some work to do, eh? Let's get down to it.

[Govindaram]

Babhuji:

So we have some work to do, eh? Let's get down to it.

 

yes, we all do.

 

ty for the post, maybe i should sometimes just keep things to myself as well. (stupid mind)

 

jaya prabhupada

 

ps.i said the original things because i want a guru like sp..here i go again!

 

[stonehearted]

C'mon--gimme a hug! What are we for, if not clearing some doubts? If you keep everything to yourself, how ya gonna make any progress? I hope you don't think I was yelling at you or anything. My point is that if you settle for a cehap imitation, you get what you deserve--you get what you pay for. That we have an immature conception of guru-tattva accounts for our lack of progress. So, yes, I agree that most of us have some work to do. That's why I used the first person.

 

Of course you want a guru like Srila Prabhupada! Who doesn't? Do you think Krishna is incapable of making that arrangement? He knows you better than you know yourself. If you make the effort, really make the effort, He can reciprocate as He sees fit. Don't you trust Him? If you don't trust Krishna, then take shelter of Nityananda Prabhu. He's easy. But you have to be sincere.

 

In the meantime, read all of Srila Prabhupada's books carefully and chant attentively, as if life itself depended on it, and serve Srila Prabhupada's servants

 

Buck up, Bucky. I know ya got it in ya!

[Govindaram]

 

not touching feet) if you can't take the karma then don't touch my feet prabhu LOL

 

ty i will try to take up your advice, also i am not hurt by your comments, i am happy, all this pussy-footing around doesn't do me much good always!

 

hare krishna!

 

thx

[stonehearted]

You don't touch my feet--I won't touch yours! /images/graemlins/wink.gif

And I'll try to take my advice, too.

 

The truth is that we don't have time for pussyfooting. I Godbrother I respect told me recently that it's time to go back to Godhead. Because he was kind enough to be blunt, I'm looking at my life anew.

 

Good night.

[Gaurasundara]

 

What I mean is, it does not follow that because one must have diksa, and that diksa enlightens one with transcendental knowledge, that therefore the process of "initiation" will enlighten you with transcendental knowledge. Unless of course, the "initiation" does satisfy the description of "diksa" give above.

 

This is obvious, since there are many individuals who have initiations which they might even refer to as "diksa," but who do not manifest symptoms of transcendental enlightenment.

 

 

I would put that down to insincere bhajana or offenses. Otherwise, assuming that the initiate is a serious and sincere practitioner, there should be no reason why the diksa should not work. After all, receiving mantras in parampara that have been "empowered" by Mahaprabhu Himself as well as handed down by all the previous gurus has got to be worth something! /images/graemlins/smile.gif

 

 

Not any initiation will do - only that initiation which actually gives the divine knowledge and thus counts as diksa.

 

 

Well, the general point of diksa is to receive the empowered sacred gayatri mantras, and the meaning of these mantras may be explained by the guru. Or else there will be descriptions of them in the various paddhatis. The interesting issue, I feel, is how the combination of letters in each gayatri-mantra is set in such a way that they have an effect on our consciousness. That itself may generate a very deep and knowledgeable discussion on the properties of mantra-siddhi.

 

 

There are many Hindus who receive initiation into gayatri mantra based purely on hereditary claim, even though they are otherwise engaged in purely materialistic pursuits. These individuals do not automatically have divine knowledge merely because they are initiated.

 

 

Which gayatri-mantra are we referring to here? The Brahma-gayatri? This may enforce my preivous point; why should the gayatri-mantra work for a sadhaka who is obviously insincere in his practice?

 

 

Indeed, without divine knowledge, the initiation process is just a formal shell of its intended self. That initiation in which divine knowledge is passed on is what is truly diksa. But probably I am just saying what is already understood by all.

 

 

Sure, but what "divine knowledge" are we talking about here? Jiva Gosvami explains divya-jnana as knowledge of the true nature of the Lord in the mantra and, by that, knowledge of one's own special relationship with Him. Did you know that each mantra can bring about a specific pastime? As well as enlightening us with "transcendental knowledge" about the Lord, the mantra will also effect transcendental knowledge about our own specific relationship with Him. Isn't this great? /images/graemlins/smile.gif

 

Please explain what else you might mean by "transcendental knowledge."

 

By the way, I am expressing my views on what initiation means in the Gaudiya sampradaya. I am not speaking of diksa as a whole. Just to clarify.

[Gaurasundara]

 

Of course you want a guru like Srila Prabhupada! Who doesn't? Do you think Krishna is incapable of making that arrangement? He knows you better than you know yourself. If you make the effort, really make the effort, He can reciprocate as He sees fit. Don't you trust Him? If you don't trust Krishna, then take shelter of Nityananda Prabhu. He's easy. But you have to be sincere.

 

 

This is more or less what Gour Govinda Maharaja used to say. He said that if one cries for Krishna (real crying, not pretend crying) then Krishna will make all the arrangements for the crier to get a bona fide guru. It's like that saying I've heard; Krishna is simple for the simple, and crooked for the crooked.

 

?

[stonehearted]

Gaurasundara: This is more or less what Gour Govinda Maharaja used to say. He said that if one cries for Krishna (real crying, not pretend crying) then Krishna will make all the arrangements for the crier to get a bona fide guru.

 

Yes. Srila Prabhupada explained this on a couple of occasions: "By the grace of Krsna one gets guru, and by the grace of guru one gets Krsna. If one is sincerely seeking after Krsna, Krsna gives him a guru, and the guru teaches him how to get Krsna." Dhruva Maharaja in an example of this. Becase his desire to see the Lord face to face was so strong, the Lord sent Narada Muni to guide him in the process by which he could attain that darshan.

 

[Guest guest]

from Sridhar Maharaj

 

But the most important thing is seva. Not that I am going to get knowledge, that I shall get the help of that plane and use it for the persons living here. Higher knowledge won’t come to serve the interests of the lower plane but I must pledge to serve that plane. With this attitude I shall approach that plane and that knowledge. I shall serve Him and I won’t try to make Him serve me or my lower plane. That idea won’t allow me to enter that domain. Rather, I shall have the fullest tendency that if I get that knowledge I must serve. I must offer myself to be utilized by Him, and I shall not try to utilize it in my way, to satisfy my lower animal purposes. With seva vritti. I shall seek the plane of real knowledge, to have the standard from there of what is to be understood and to have a proper estimation of the environment we are in. Pranipatena, pariprasnena sevaya-this is Vedic culture. It is always imparted by this submissive process and never by intellectual approach. Srila Bhaktisiddhanta Prabhupada used to give this analogy. The honey is in a bottle and a bee is sitting on the glass and trying to lick the bottle. Some foolish person may say the bee is licking the honey. In the same way the intellect cannot approach spirit. I may think that I have got that by such approach. But is it possible? A barrier is there, like a glass barrier. So intellectual understanding is not real achievement of the higher knowledge or higher plane. Only through faith, sincerity and dedication can we approach to be a member of that higher plane. Only if we are admitted, if we get the visa, then we can enter that country, the plane of higher, divine living. So the candidate shall approach with these three qualifications: pranipat, pariprasna and seva. Then he can approach the truth which is the higher plane of reality. It is always found in the Gita that we should approach with this sort of attitude of humility, sincerity and dedication.

 

Vaikuntha is the land of calculative dedication in terms of constitution and bound by law. But Goloka is the layer of spontaneity. It is desperate, careless of its own self - so intense. That is the highest, and by the work of dedication of all it becomes a very heavenly area. All dedicating, none extorting, so happiness of the highest degree is to be found there. Everyone is enjoying there. If all are idle men and they meet together that will be like hell. But if all the working men cooperate together there will be immense opulence. Because everyone is dedicating to the highest degree, opulence or bliss is flowing everywhere. There is no want. All Krishna consciousness, pure beauty and love reigns there. The king is that of beauty and love, where there is no force of labor, but all is a labor of love. Beauty and love are controlling, not power. That is Goloka. This is Gaudiya vaisnavism. And Mahaprabhu and His followers carry the banner of such creed.

 

What is the meaning of dedication or sacrifice? Yajnarthat karmano ‘nyatra loko yam karma bandhana. Work should be done only as a sacrifice. All other work is mere energizing force. And yajno vai Krishna, aham hi sarva yajnanam bhokta ca prabhur eva ca. The Lord or Guardian says that it must be devoted towards Me, to My satisfaction, otherwise it is not yajna. Sacrifice means that it must be for the Absolute center, and not for any provincial interest, sectarian purpose or anything else. It must go to the Absolute and then it will be real yajna. Other yajna, devata upasana (demigod worship) will go up and then come down. So devata upasana is saguna, and My upasana is nirguna. Saguna means under the influence of maya, the good and bad of this world. And nirguna means that of Absolute characteristic, which has value everywhere. Just as the standard of money is not currency like the dollar, yen or ruble, but gold, so rasa is the standard of realization of the Absolute. Provincial ideas, sectarianism or anything like that won’t do. Such provincialism will be devata upasana, not worship of Myself. The attempts of the little-brained persons will certainly be futile-going up and coming down. abrahma bhuvanal lokah punar arvartino ‘juna. “I am the only enjoyer of everything, and I am friendly to all. When you can realize that I am all in all and that I am a friend to you, then at the time all misgivings will disappear in you.” My guardian is the Absolute all-fearful power. My interest is represented in Him. I may not know of my own real interest, but He knows it better. So I don’t have to be afraid that the management is with Him. Absolute good is an autocrat and that is the best arrangement. The absolute good must be concentrated there in the autocrat. He must have complete freedom, then everyone will be benefited because He is all good. So there should be no misgivings, no apprehension, then one’s heart will be filled with peace only.

 

Exclusive connection with Krishna means exclusive identification with the interest of Krishna. Since Krishna is not seen there must be connection with guru and vaisnava. First there must be self-abnegation to the extreme and then, according to the degree of surrender one will be benefited. There are particular characteristics of each level of surrender according to the different rasas such as santa, dasya, sakhya, etc. And in each of these there will also be subdivisions. But without sharanagati all are mere formal activities, devoid of the very life therein, and they will be something other than bhakti, other than self-dedication. The land of dedication is what we want, not the plane of exploitation or renunciation.

 

The criterion is found in the sastra that if we satisfy our Gurudeva we will satisfy Krishna. And if Gurudeva is dissatisfied with me then Krishna is surely dissatisfied. In the Puranas we find a good example written there. Lord Krishna is the sun, the lotus is the disciple, and guru is the water around the lotus. If the guru withdraws then the sun will dry and burn the lotus. The lotus will be happy as long as the water is supporting and protecting the lotus. The sun’s rays will cheer the lotus, help it grow and give vitality to it. So the position of Gurudeva has been depicted nicely here.

 

Sadhu sanga krsna nama. The holy name must be taken with the attitude of service to the saints. Serving means die to live; to throw oneself wholesale for the higher existence. Mr. Gandhi risked his whole life at every point of action. His attitude was, “Whatever I told to others, I am to maintain that throughout the whole of my life.” What am I taking the name for? To have some fame as a sadhu? No.! That should not be our objective. Kanak, kamini, pratistha - not for money, not to attract women, and never to attract popularity. Rather I should be ready to sacrifice myself fully for whom I am serving, for whom I am taking the name. It is not a limited thing, but complete surrender, then the whole thing is guaranteed. My pursuit, my attempt should be backed by my whole energy, whole prospect and everything. This is the attitude I should have to search for a drop of Vaikuntha nectar. Otherwise our effort will be useless.

 

atah sri krsna namadi na bhaved grahyam indriyaih if only our superficial senses are engaged in Krishna cultivation, as if it is nothing, then you cannot produce the name, but only mundane sound, Sevon mukhe hi jivadhau svayam eva sphuraty adah. Your tongue can produce mundane sound, but that is not Krishna. For the name to be Krishna, Krishna has to come down. Don’t be self-deceptive, thinking that, “Taking the name, I am a great sadhu.” It is not like that. Krishna has come down to you in the form of sound and He is spiritual, transcendental. So seva mukhe or your complete surrender to Him will attract Him, and He graciously descends to save you by His name. In your archan, in performing your duties, at every step He will come when you are giving yourself to Him, then He will accept you. He will come and embrace you. He’ll be within you and without you, everywhere. But only those whose eyes are clear, and are not captured by any prejudice from selfish end or ordinary things can see Him. Those who are not captivated by any prejudice, in whom all prejudice is cleared, can directly see the highest power or highest principle, underlying all.

 

So by whatever process we approach the Lord the tenor of our movement should be, if we want a guarantee that it will actually be for the satisfaction of Krishna, that my whole effort depends upon the genuine character of the agent through whom I am rendering my services. If the agent is a false man then my whole energy is wasted. But if he is a real agent then I must be the gainer through him. If I connect with Vaikuntha through him then my actions will be valued. Otherwise we may be the loser, aparadha (offender). Nama aparadha, seva aparadha, archana aparadha-there are so many aparadhas. It is also written in the scriptures that if service is not done properly, then we are sure to commit some offenses against the Deity. Either we will get satisfaction or trouble. Aradhana is the proper thing, and the hateful handling of the holy things is aparadha. It all depends on the satisfaction of whom it is we are serving. So we must be careful.

 

We must not be overconfident of our previous acquisition - so much I have acquired, my progress is so much. I must not be satisfied with my self-certificate, self-satisfaction, the certificate of my own making. Mahaprabhu Himself said, “I am taking the name, I am showing so many tears in the name of Krishna. But why? It is all a false show na prema gandho ‘sti. My crying is only a show to canvas others to see what a great devotee I am.” So much you are to disbelieve your own self that you are a devotee. In this way we must be very careful, very, very careful!.

 

Bhukti, mukti spriha yavat pisaci na nivartate. The desire for enjoyment, and also for renunciation or mukti, no engagement, are compared to two ghosts (pisaci). So how do you dare to express that bhakti, real love for Krishna, will descend in your heart? Those two demons are there, and do you think the noble lady of devotion will come and sit on the same bench with those demons? How can you expect that? Have you freed yourself from all those nasty things that you dare to invite the lady of Krishna bhakti to come?

 

So, helplessly, when one is searching by this method or that method, when he practically comes in contact with the service of a vaisnava he gets real benefit. Then the service of vigraha and sastra all becomes superficial. The more real thing we find in the vaisnava. In his heart, the Krishna conception., Krishna as He is, knowledge or love, whatever we may be searching for, we will find in a living condition in the heart of a vaisnava who is regulating all his activities towards the service of the Lord. In the vaisnava it is animated more than in the vigraha, than in the tirtha and than in the sastra. Direct connection with Krishna we can find in the consciousness of a vaisnava. From what plane is he regulating all his activities To what plane is he withdrawing himself from all worldly attraction? What is that which guides him towards some direction which is unknown and unknowable? He is moving towards that direction which is not to be traced in any loss or gain of this world. What is that thing ? nanam tisthami vaikuntha yaginam hridayesu va mad bhakta yatra guyante tatra tisthami narado. “I am not even in Vaikuntha, not even in the heart of the yogis, but where my devotees are singing with pleasure about Me, I am there, I am owned by them.” mac citta mad gata prana, bodhayantah parasparam kathayantas ca mam nityam tusyanti ca ramanti ca.

 

vaisnava seva, guru seva, vigraha seva and nama seva are all recommended, but in Kali yoga especially, the service of the name has been given as the most general approach. It is mentioned sadhu sanga krishna nama ei matta hai. We must climb up to the real plane where we can take the name proper, vaikuntha nama grahanam asesagham haram vidun. It is true that, an infinite magnitude of sin may be removed by one name, but that must be vaikuntha nama. It must the characteristic of vaikuntha, the unlimited plane of eternity,not only the physical sound. So sadhu sanga is necessary. The name must be taken from Gurudeva, and with the company of sadhu the name must be taken.

 

These are the two great enemies of devotion, bhukti mukti spriha. The tendency to exploit and its opposite, the tendency to renounce, neither the negative nor the renunciation of the negative can be a real positive. A third thing is necessary and that is constructive, full in itself and perfect. Positive is not mere withdrawal from the negative side. The positive has got its own characteristics, so we must come in connection with the positive: sat cit ananda, satyam shivam sundaram. We must connect ourselves in all phases, whatever is possible for us

 

Mahaprabhu has taught trnad api sunicena taror api sahisnuna amanina mana dena. It is very difficult to conquer one’s fame, or prestige. Pratistha, one’s love for position is very difficult to give up. It is easier to give up attraction for females or money, but hankering for one’s own position is most difficult. Prestige for position is our innermost enemy. So long as that remains we cannot offer ourselves in the service of a vaisnava. I may accept somewhat hesitatingly the service of God, but to serve a vaisnava would be like coming to a lower settlement. In fact, to become the servant of a vaisnava would actually be the be all and end all of my life. But how can I accept that idea? I may accept service under the Supreme Lord, that I may anyhow manage. But to become the servant of the servant of the servant-what is this? What is the fun? Should a man stoop so low as this? Therefore, pratistha, position, the consciousness of prestige, is the greatest enemy of the conditioned soul.