How can we become gurus?We should not make disciples until we have become liberated..

[krsna]

How can we become gurus?

 

Quotations on the Guru by Bhaktisiddhanta Saraswati Thakura Prabhupada

 

20. Can we make disciples? (page 9)

 

 

We should not make disciples until we have become liberated or a pure devotee. You must first take shelter of a bona fide guru, become a disciple and listen to the topics of Krishna from his mouth. Then you have to put everything you have heard into practice and repeat it to others with humility. After doing this for some time, you must become guru yourself. You should not intentionally remain a "lightweight" for the rest of your days. This is a kind of self-deception. To become guru means to become a genuine devotee, engaging all of your senses in the service of Krishna, at every moment.

 

This does not mean that you absolutely have to make disciples. Even so, if it is God's will, some pure devotees teach Krishna consciousness for the benefit of others. They have no ulterior motive in doing so. Their one and only purpose is to make the light heavy, i.e., to turn those with no interest in Krishna towards him and make everyone into Krishna's devotees.

 

 

--o)0(o--

 

125. Do we have to make disciples? (page 85)

 

 

We don't have to make disciples, we have to become disciples. In other words, we have to remain constantly engaged in the service of Krishna and the spiritual master. The devotees of Vishnu, the Vaishnavas, see the guru in all things. If one becomes proud of being a Vaishnava, then one's service to Vishnu and the Vaishnavas evaporates. One who is free from the sense that he is the doer, who thinks, "I actually do nothing myself, it is Krishna alone who engages me in all activities," and who is constantly engaged in the service of the Lord can actually do something beneficial for the ordinary souls by turning them towards Krishna. But it is not enough to make phoney speeches about how you are not the doer. You have to genuinely feel that you are being made to act by the Lord.

 

 

299. Will I be able to make disciples? (page 235)

 

 

Give up your enviousness and show mercy to every living being by turning those who are currently indifferent to Krishna back toward him. Don't take up the role of spiritual master in order to do harm to others. Don't play at spiritual master with the intention of immersing yourself in the sense objects. Don't just dress up as spiritual master. Should you manage to become a sincere servant of the guru and Krishna and acquire their blessings, then there will be nothing to fear. If not, however, you are doomed.

 

 

--o)0(o--

 

378. Who can carry out the guru's mission? (page 299)

 

 

The work of spiritual master is done by those who have been sent here by the Lord from the transcendental world to take on the appearance of ordinary human beings for the sake of unfortunate conditioned souls like ourselves, to deliver them from the three miseries and send them back to the divine realm. The Lord's messengers, the carriers of His divine message are the intimate associates of the Lord.

 

The true holy person carries a sharpened sword with which he beheads the goat-like tendencies to enjoy and renounce, sacrificing them on the altar of devotion. Such a person is the true spiritual master.

 

The spiritual master is one who has no other duty other than service to Krishna; whose intelligence is fixed on Krishna and who sees nothing but Krishna. He has no desire to hear flattery and so is beholden to no one. He can thus fearlessly preach the truth.

 

One is eligible to become guru if he speaks nothing but Hari katha, if he never instructs anyone in anything other than devotional service, and if he does not waste even a second of the day in activities other than pleasing Krishna.

 

An insincere hypocrite cannot be a guru. One whose aspiration is for mundane activity cannot be a guru. Pseudo-gurus should be turned out and exposed. If one selfishly uses the gifts his disciples have surrendered to the Lord, taking them as a means to accumulate wealth, women and worldly fame, then he should be renounced immediately as a cheater. One should not listen to the words of such a rascal. One who purloins the materials meant for God's service in his own selfish interest is not worthy of the name "guru."

 

The NAradIya-purANa says-

 

 

IhA yasya harer dAsye

karmaNA manasA girA

nikhilAsv apy avasthAsu

jIvan-muktaH sa ucyate

 

 

 

One is called a living liberated soul who in all circumstances performs every action, whether of the body, mind or speech, in the service of Krishna. (Brs 1.2.187)

 

 

The atheist who is engaged in social service instead of devotional service to the Lord should be avoided, for such a person can benefit neither himself nor anyone else. In the name of such so-called social service, one simply falls deeper and deeper into the pit of illusion while dragging others down with him.

 

We refuse to keep the company of those who try to deceive the Supreme Lord by chanting on their beads or by crying and making a great show of emotion, but who do not see Krishna in every syllable, or see the beautiful Gauranga in every sound. The ultimate goal of scholarship is to understand one's relation with Krishna. Our lives can truly become auspicious only when we understand, through the association of sadhus and obedience to the spiritual master's order, that everything in the universe is somehow meant for the service of the Lord.

 

The path to auspiciousness is revealed when we associate with devotees who see the Lord everywhere, or who see everything in relation to the Lord, who see the spiritual master everywhere, who are more humble than the straw in the street, who are as tolerant as the tree, who are free of pride but full of respect for others, and who are constantly engaged in chanting the Holy Names attentively. It is only with the greatest good fortune that we encounter a saintly person of such qualifications. A servant of illusion may disguise himself as a spiritual master, but he will never be able to approach Mahaprabhu Gaurasundar through the enjoying mentality. Even if Gauranga's pastimes in this world, his prakata lila, are not going on at the present moment, if I am able to stay in the company of the guru and holy persons, then my consciousness will be dovetailed with theirs; my desires and aspirations will mix with theirs. If we are able to take shelter of the spiritual master in this way, surrendering ourselves fully to his lotus feet, then we will achieve the greatest good through good association, service and obedience.

 

 

--o)0(o--

 

438. Is it proper for us to make disciples? (p. 349)

 

 

The genuine guru does not make anyone his disciple. Rather, he makes everyone his guru by turning those who have no interest in Krishna into devotees. He tries to give Krishna pleasure by engaging everyone in his service. The guru's vision is that everything has importance; thus his every action is an act of devotion. The spiritual master sees the guru everywhere and everything related to Krishna. For him nothing is insignificant; nothing is seen as an object of the senses. He does not see this world as a mundane creation. The guru's work is a lot like that of a medical professor in the university: he is not making students, but doctors. Similarly, the guru is making other gurus.

 

If the Vaishnavas do not play the role of spiritual master, then the transcendental family of Vaishnavas will dwindle and disappear. The problem is that as soon as one becomes guru, he ceases to be a Vaishnava. Therefore it is not proper to act as guru if one is not qualified. This means only inauspicious results for the disciple and falldown for the guru. The spiritual master does not identify himself as a guru, for his inner identification as a servant of God is too powerful. If the spiritual master thinks of himself as guru, then the first vowel of his name changes and he becomes goru-a cow.

 

The genuine guru is engaged twenty-four hours a day in Lord Krishna's service. He acknowledges no duty other than serving Krishna. Thus the only person who is qualified to do the work of a guru is the devotee who is completely committed to his own spiritual master and has made service to him his life.

 

 

--o)0(o--

 

420. Who can take on the role of spiritual master? (p.336)

 

 

A devotee of Krishna who knows the philosophy of Krishna consciousness can act as spiritual master. Those who are ritualists, impersonalists and yogis can never be accepted as guru because they are not devotees. Only one who worships the Personality of Godhead can be guru.

 

On the other hand, someone who proudly thinks that he has become the servant of Krishna cannot be guru either. As long as one considers himself to be a Vaishnava, he cannot be guru. For this reason, anyone who functions as a guru does not go around calling himself a guru or a Vaishnava. This is why my spiritual master never claimed to be a Vaishnava. Anyone who calls himself a Vaishnava is immediately branded a "non-Vaishnava."

 

 

Ami to vaiSNava, e buddhi hoile

amAnI nA ho'bo Ami

pratiSthAzA Asi', hRdoya dUSibe,

hoibo niraya-gAmI

 

 

 

If I think "I am a Vaishnava," then I will never become humble. My heart will become contaminated with the hope of receiving honor from others, and I will surely go to hell.

 

 

tomAra kiGkora, Apane jAnibo,

'guru'-abhimAna tyaji'

tomAra ucchiSTha, .-jala-reNu,

sadA niSkapaTe bhaji

 

 

 

Give me the mercy that I can renounce the false conception of my being guru and can be your servant. Let me accept without duplicity your remnants, the dust of your feet and the water that has washed them.

 

 

nije zreSTha jAni, ucchiSThAdi dAne,

ho'be abhimAna bhAr

tAi ziSya tava, thAkiyA sarvadA,

nA loibo pUjA kAr

 

 

 

By thinking that I am superior and giving my remnants to others, I will become increasingly egotistical. Let me always remain in the mood of a disciple and never accept any worship or praise from others.

 

The Maha Bhagavata is the true guru. Only someone who has achieved the status of Maha Bhagavata can take the role of spiritual master. One can act as guru when he himself sees the guru everywhere, for such a person can transform another insignificant individual (or laghu) into a one capable of imparting spiritual instruction himself (guru). He can turn a non-devotee into a devotee. Evidently if one is not himself a devotee he cannot make anyone else into a devotee. Thus the meaning of being guru is being a devotee. All of one's senses must be engaged in the service of the Lord. If one cannot become fixed in the service of the guru, he has no right to act as guru.

 

The Maha Bhagavata is more humble than the grass in the street. He thinks he is the most insignificant person in the world. He does not think, "I have played the role of servant long enough; it's no fun any more. I need to be guru now."

 

The guru serves as spiritual master, but does not identify himself with that role.

 

 

--o)0(o--

 

160. Who should live in the math?

 

 

We don't need people who are seeking a kind of military discipline to come and live in our maths, nor those who are looking for gentile society. Only devotees of Krishna should live in the math.

 

If we can one by one get rid of all those people who have taken residence in the math, but are still attached to the belly and the genitals, the debauches and gluttons, then not only will our costs go down, but the whole world will be better off.

 

Those who live in the math but do not accept the philosophical principles or follow the monastic rule are neither submissive to the spiritual master nor do they possess humility. We should send all such independent and arrogant people home. If this means our numbers will decrease, so be it. If someone has not come here to honestly serve the Supreme Lord, but harbors desires for profit, adoration and prestige, or secretly hopes to win female admirers or make a living for himself, they should not be kept in the math. This is because ultimately they are the enemies of the math. If someone thinks, "I have lived in the math for a long time and performed so much service, so I deserve to eat nicely and dress in good clothes. I should get to play the boss. I want respect and I want to be given an important position in the temple management," these are all attitudes that are inimical to devotion and should not be tolerated. These attitudes arise out of spiritual doubt, criticism of others and gossip.

 

We should not becoming intoxicated with the idea that we are the greatest experts, that we are very intelligent, that we are great speakers or great singers. The real devotional attitude is one of absolute humility. If someone attacks me or criticizes me, I should chant the Holy Name and try to bear the test on my patience. One should think that Mahaprabhu has mercifully given me the chance to act according to his teachings and think of myself as lower than the straw in the street. Thus if anyone personally insults me or calls me names, I should recongnize that they have been sent by Krishna to help me advance spiritually.

 

 

161. Who has no connection to the math?

 

 

The math can have no connection with anyone who has deceptively become a resident with the intention of misusing the transcendental knowledge; as such there is no real connection.

 

Many people have become my disciples because they think, "In order to cross a river, one needs to engage both a ferry and a ferryman. In the same way, I need to engage a spiritual master." This is the mentaliry in which they have taken me as their guru. They have never met me and I have never spoken with them. Nor will we meet in the few days that still remain in my life. Even though these phonies may not yet have begun to practise their deceptions, they are already offensive to the spiritual master and the Vaishnavas, as a result of which their material desires will one day surface and they will give up the life of devotion.

 

As soon as we start to argue with the guru, or when we measure him according to the ruler of our empiric understanding, when we stop following the guru and start to imitate him, then our spiritual life is headed for disaster. Benedictions come when we put all these durbuddhi aside and sincerely surrender to thespiritual master's lotus feet, we will be truly benefited.

 

Wealth, learning, worthiness, scholarship, and mundane heroism are all unnecessary for the intense devotee of the Lord, because he knows that if he gives priority to such things, he will end up committing offenses to the guru and the Vaishnavas. The consequences of such offenses are deprivation from the service of the guru and the Lord.

 

 

422. How does a genuine disciple think? (p.338)

 

 

For the genuine devotee of a spiritual master, the genuine disciple, the spiritual master is his entire life, his ideal. His vow is to serve the spiritual master, and though he adores both Krishna and the spiritual master equally, he gives special preference to his spiritual master. A genuine disciple is not weak, but is empowered by the power of the guru's mercy. The spiritual master's blessings and the spiritual master's service are his hope and his strength.

 

A genuine disciple does not disobey the order of the spiritual master even at the risk of his life. Whatever responsibilities the spiritual master mercifully gives him, he does with all his heart. Thus he receives the guru's full blessings.

 

 

424. What is the true nature of initiation? (p.339)

 

 

Knowledge of relations, sambandha jnana, comes first. Sambandha jnana is also known as transcendental knowledge or initiation. Initiation is not simply instruction in the mantra. Initiation is the transmission of transcendental knowledge. One may read hundreds of books or make a pretense of worship according to his own fancy, but will never achieve true blessings. Only the spiritual master can bestow transcendental knowledge on a sincere disciple. One who gives up his own independence to follow the directions of the spiritual master is qualified to receive the mercy of the spiritual master. By receiving this transcendental knowledge, he becomes truly fortunate and completely fulfilled.

 

 

--o)0(o--

 

432. Are personal conversations more beneficial to the hearer? (p. 343)

 

 

Certainly. Someone who gives personal instructions to each individual will have a greater effect on that person than a platform speaker. The platform speaker may touch on a large number of different subjects and thus is often unable to remove all the doubts of many members of his audience, thus these people are not always benefitted. It is the same as in a college, where a student is probably more benefitted by coaching or personal tutoring than by the professor's lectures. When being coached by a tutor, the student's personal defects are more easily detected and corrected. So you should take the trouble to instruct people individually, for in this way they will receive more permanent benefit.

 

 

441. Who are the Kartabhajas? (p. 351)

 

 

The Kartabhajas are a heterodox sect. They cannot be considered Vaishnavas or devotees. They think that the spiritual master is Krishna himself, the Lord in his form as the supreme enjoyer. In other words, they do not have to worship Krishna separately. This is a blasphemous doctrine.

 

The spiritual master is indeed Krishna, but he is not Krishna as the enjoyer (bhoktA bhagavAn); he is the Lord in his form as servant; he is the sevA-vigraha or Azraya-vigraha. The spiritual master is the Lord, but he is also the Lord's dear servant. Krishna himself takes the form of the guru in this world in order to teach service to himself. The guru is not the viSaya-vigraha, he is not the all powerful Supreme Godhead. He is Krishna's full potency, he is of the Brahma substance, but of the nature of the ashraya, the reservoir of devotion and not the supreme object of devotion. He is absolutely free of the enjoyer mentality. Therefore Vaishnavas who have committed themselves to the guru serve Krishna under the tutelage of their spiritual master. They make service to Krishna life, but as tools of their spiritual master. They never think of the spiritual master as the enjoyer of the Rasa dance, as the lover of the gopis or the beloved of Srimati Radharani.

 

 

126. But you have made many disciples, haven't you? (page 86)

 

 

I have made no one my disciple. Those whom other people call my disciples are in fact my spiritual masters. Associating with someone else means to take something from them. I never take anything from anyone other than what I received from my spiritual master. I take no action without the direction of my spiritual master; I follow no one else's orders. One should take nothing from anyone for one's own benefit. If anyone gives something out of faith and affection for Krishna and the spiritual master, then if one uses that in their service, it will have auspicious results. The secret to entering the kingdom of God is to engage everything in His service without looking on it as an object of personal enjoyment.

[krsna]

There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. (Adi 1.47)

 

Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on." (Adi 1.35)

 

"A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept.

 

"The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class..." (Madhya 24.330) "When one has attained the topmost position of maha-bhagavata (perfected devotee), he is to be accepted as a guru and worshiped exactky like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of guru." (Madhya 24.330)

 

"Srila Rupa Goswami advises the devotee to be intelligent to distinguish between the kanistha-adhikari (neophyte), madhyama-adhikari (intermediate), and uttama-adhikari (fully self-realized)...Srila Bhaktivinoda Thakura has given some hints to the effect that an uttama-adhikari vaishnava can be recognized by his ability to convert many fallen souls to Vaishnavism.One should not become a spiritual master unless he has attained the platform of uttama adhikari. A neophyte vaishnava or a vaishnava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama adhikari as a spiritual master." (Nectar of Instruction txt 5)

 

Unless one is a resident of Krishna Loka, one cannot be a Spiritual Master. That is the first proposition. A layman cannot be a Spiritual Master, and if he becomes so then he will simply create disturbance. (Letter Mukunda 6/10/69)

 

...sometimes, if a spiritual master is not properly authorized and only on his own initiative becomes a spiritual master, he may be carried away by an accumulation of wealth and large numbers of disciples." (NOD 14 p.116)

 

As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post he immediately falls down. (S.B. 5/12/14 P)

 

The so called spiritual master without sense control is certainly the cheater, and the disciple of such a so called spiritual master is the cheated." (S.B. 2.9.43)

 

Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brahmana; therefore he knows Brahman and Parabrahman. He thus devotes his life ... teaches his disciples to follow in his footsteps. Thus he is an acarya or jagad-guru. (Madhya 24.330)

 

Srila Rupa Gosvami, however, has explained that jagad-guru properly refers to one who is the controller of his tongue, mind, words, belly, genitals and anger. Prthivim sa sisyat: such a jagad-guru is completely fit to make disciples all over the world. (Adi. 7.64)

[krsna]

Srila 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.

 

[Guest guest]

 

 

Where did you get the quotations?

 

Thank You.

[krsna]

Devotee: Today, it seems like ISKCON is focused more on following an institutional path than it is in recognizing and following the vaisnava-sadhus. For example, guruship is decided by the GBC. Also, it seems like many are attracted to take sannyasa just to get some power.

 

Gour Govinda Swami: Yes. What to do? It is a matter of time, place and circumstance. “Please, give me position.” Better to give it to him. Don’t let him feel disappointed or depressed. This is a large worldwide organization, and somehow we have to keep it up. Two aspects are there, two facets, two sides, and one of them is the organizational con-sideration. It is a different consideration, how to keep up the organization. We should not allow the organization to be split up, broken into pieces. In order to keep up the institution, the GBC is doing these kinds of things.”

 

Devotee: When there are failures in this organization, and we see gurus falling down, it gives a bad name to . . .

 

Gour Govinda Swami: You should understand this thing. The society gives opportunity. If one has been given a position in the society, and he is really intelligent, he will understand, “I don’t deserve it; I have no qualification. But still this opportunity has come to me. So I must make myself qualified, then I can stay in the position. Otherwise I will lose it.”

For the sake of maintaining the institution, opportunity is given. Unity must be there. We should not allow it to be split up. This is an organizational matter. Why should a member feel discouraged that he cannot get an opportunity?

Srila Prabhupada did the same thing. Prabhupada knew these people were not qualified. But he gave them sannyasa. Prabhupada said, “Take this opportunity! Do it now!” Oth-erwise, how could he manage the society? He would give someone sannyasa, and then put that sannyasi in one area to manage. In this way, the brahmacaris and devotees will obey him, because he is a sannyasi.

Mahaprabhu took sannyasa for this same reason. He was Mahaprabhu, the Supreme Personality of Godhead. But because He was a grhastha, many were not accepting him and were criticizing. Mahaprabhu thought, “I have to take sannyasa, because a sannyasi has prestige.” The general people have the notion that a mayavadi sannyasi is Narayan. Mahaprabhu thought, “I must take sannyasa, otherwise these people won’t listen to Me.” So He took up sannyasa from Keshava Bharati, who was a sannyasi in the mayavadi sampradaya. However, Mahaprabhu preached vaisnava philosophy. That was His purpose.

 

Similarly, Srila Prabhupada gave sannyasa. Otherwise, how can you manage such a worldwide organization? All of the brahmacaris and devotees will accept if a sannyasi is the leader. They will offer him obeisances and accept what he says. But if he is a grhastha, if he is a brahmacari nobody will accept.

 

Prabhupada gave an opportunity. If you are intelligent, you will understand this. You should think, “I don’t deserve it. I am not qualified. But he gave me an opportunity so I must make myself qualified and keep up the position.” But instead of being intelligent, you are a fool. You are thinking, “Now I am a sannyasi! Now I am great! Now I am guru, now I am acarya!” You have developed pride. You commit aparadha and fall down. This is the reason for these fall downs. So, when we think of organizational matters we should consider all of these things. Otherwise how we will maintain the world-wide organization? These two aspects are there, the spiritual aspect and the organizational aspect. This is the organizational aspect.

 

— From an evening darsana at Bhubaneswar,India on 31 March 1992

[krsna]

Blind Leading the Blind

 

Devotee: What if a devotee is initiated but he has not reached the stage of nista. Should he accept guidance from a superior vaisnava?

 

Gour Govinda Swami: Yes, they are teachers-siksa-guru.

 

Devotee: If one thinks I have my guru already, like Prabhupada, and I don't need any guidance?

 

Gour Govinda Swami: No, the moment this enters you are finished! You are welcoming your fall down. If one is not free from anarthas, how can he lead? He is a blind man. If a blind man is leading another blind man all will fall into a ditch, finished! The leader falls then the followers fall. This is going on.

 

Devotee: Maharaj, you were explaining two processes for controlling the mind. One was to turn a deaf ear to the mind. I think the other was taking shelter of a guru who has taken shelter of Hari?

 

Gour Govinda Swami: Sadhu-hari-guru caranopasanastrah- There are two weapons: First, turn a deaf ear to the promptings of your wicked mind. If you lend an ear your mind will capture you. It will become your master and you will become weak. The second weapon is guror hares caranopasanastrah (S.B.CH.11 Text 17) --- Service to the lotus feet of guru and Krsna.

 

Devotee: Because you love your spiritual master you don't want to fall down, in that way you control the mind. Is that how it works?

 

Gour Govinda Swami: Guru will inflict discipline on you. Sisya means under discipline. Sisyas te ham sadhi mam tvam prapannam the second chapter of Bhagavad-gita Arjuna says, "I am now Your disciple, please inflict discipline on me." If guru inflicts discipline on you he will catch hold of your ear and slap you. "You rascal, idiot, kanka. Why are you doing this?" Discipline means punishment. Guru has the right to chastise you. And by that chastisement your heart will be cleansed, your anarthas will go. Otherwise how will they go? Accept that discipline ungrudgingly. Don't complain, "You rascal guru." Rather you should think, " Oh, gurudeva has inflicted punishment on me. I am so fortunate. I am getting krpa now." If guru never inflicts his punishment on you it means no krpa.

 

Devotee: Like Sivananda Sena. Nityananda Prabhu kicked him.

 

Gour Govinda Swami: Yes, he kicked him, "You rascal, what are you doing!"

 

Sivananda Sena was not there. He came late and Nityananda Prabhu got angry, "Where is that rascal Sivananda Sena?" Then Nityananda Prabhu kicked him. Then Sivananda Sena started dancing, "Oh today I have got such good fortune. He kicked me." His wife was weeping and crying, but Sivananda Sena danced in pleasure. This is vaisnava-krpa, the devotee's mercy.

 

[Pankaja_Dasa]

 

 

Everthing from having Guru, Guru-kripa, controlling the mind. Amazing advice from Gurudeva. Save this.

 

 

-

Gour Govinda Swami: Sadhu-hari-guru caranopasanastrah- There are two weapons: First, turn a deaf ear to the promptings of your wicked mind. If you lend an ear your mind will capture you. It will become your master and you will become weak. The second weapon is guror hares caranopasanastrah (S.B.CH.11 Text 17) --- Service to the lotus feet of guru and Krsna.

 

!!!

[krsna]

civilization and transcendence ch. 7

 

Pusta Krsna: "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." [bhagavad-gétä 4.34]

 

Srila Prabhupäda: So this is the real guru—one who has seen the truth, just as Arjuna has seen Krsna. Arjuna heard Krsna's instructions and said, "You are the Absolute Truth." Now, if you take the instruction of Arjuna, then you will understand the Absolute Truth. So what is the instruction of Arjuna? Find out in the tenth chapter.

 

Puñöa Kåñëa:

arjuna uväca

paraà brahma paraà dhäma

pavitraà paramaà bhavän

puruñaà çäçvataà divyam

ädi-devam ajaà vibhum

 

"Arjuna said, 'You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest.'" [bhagavad-gétä 10.12]

 

Srila Prabhupäda: And the Vedänta-sütra says, athäto brahma jijïäsä: "Now, in the human form of life, is the time to inquire into what is the Supreme Brahman." So here in Bhagavad-gétä Arjuna has realized, "O Krsna, You are the Supreme Brahman," So you should make Arjuna your guru and Krsna your guru. Arjuna is the representative of Krsna, the friend of Krsna. The guru is essential. But why go to a bogus guru? You will be cheated. For instance, when you are diseased, for your treatment you need to go to a physician. But you want to go to a real physician, not a cheater who has no knowledge of medical science and misrepresents himself—"I am a physician, an M.D." Then you'll be cheated. The guru is necessary; that's a fact. But go to the real guru. Who is the real guru? The real guru is Krsna or one who has seen Krsna, such as Arjuna.

 

[Guest guest]

 

How can we become gurus?

 

Quotations on the Guru by Bhaktisiddhanta Saraswati Thakura Prabhupada

 

 

Where can I find this book? Is it available online?

[Guest guest]

To become guru is maybe to become a real disciple?