By Kesava Krsna Dasa
A perception exists that our gurus and devotees usually function on the kanistha/madhyama level of spiritual advancement, and that whoever joins Iskcon and takes initiation will only advance as much as they, not more. Is this true?
After a few decades of Iskcon existence, the detailed science of Krishna consciousness has enabled us to gauge real spiritual advancement according to symptoms. Such symptoms have caused many of us to realise that to be ‘advanced’ is not always a quick or sudden occurrence, as we used to think.
Several symptoms can give an impression of spiritual advancement when in fact they are not. Upon joining Iskcon, one may burst out of an introverted nature to become confidently extrovert. One may deploy great expertise that produces impressive results. One may also dazzle others with ‘nectar’ presentations of Krishna consciousness. We now know that without genuine addiction to chanting Hare Krishna, all of these shows or transformations are nice, but superficial.
We all seek more advanced devotee association – to hear from them, and to follow, and to dedicate our lives in service to them – as disciples. Although we should have realistic assessments of true and false advancement, we may think that we will be lucky to attain the madhyama level, as seems to be the general assumption. One common quotation is cited:
“A neophyte Vaisnava or a Vaisnava 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.” (NOI Chapter 5 purport)
This quotation can easily be misunderstood and taken as sure ticket to kanistha or madhyama advancement at most. There are two points that refute this notion. One is that if we stay only under “…his insufficient guidance,” and ignore all other siksa guidance as provided by Iskcon, then the statement holds true. We are fortunate to have so much wonderful association besides the guru, if we are unsure about his ‘advanced’ status.
Secondly, everyone who joins Iskcon was “…careful to accept an uttama-adhikari as a spiritual master.” That uttama adhikari is our shared siksa guru Srila Prabhupada. Srila Prabhupada and the abundance of Iskcon devotee association easily overcomes whatever limitations may exist in one singular guru and his guidance, if deemed insufficient.
The problem is that a disciple should not have any doubts about the advanced status of one’s guru. Unfortunately, it sometimes happens that a guru does fall away. This is a situation where disciples become more advanced than the fallen guru is. Yet Srila Prabhupada remains there for us along with many other of his followers to help and guide.
For those gurus who remain in good standing, the disciples certainly have to adore “as good as God.” Such high estimation should not cause any disciple to think less of their guru. Such gratefulness and eternal thanks for receiving the holy name and engagement in Krishna’s service are unpayable debts.
On this basis, faith in the process of Krishna consciousness is the key to advancement. If one remains faithful, then if whether one’s guru falls or not, there is unlimited scope for spiritual advancement. In Iskcon terms, all disciples receive the holy name and service engagement, and how they perform with these is up to them.
“So far designation is concerned, the spiritual master authorizes every one of his disciples. But it is up to the disciple to carry out the order, able to carry out or not. It is not that spiritual master is partial, he designates one and rejects other. He may do that. If the other is not qualified, he can do that. But actually his intention is not like that. He wants that each and every one of his disciple become as powerful as he is or more than that. That is his desire. Just like father wants every son to be as qualified or more qualified than the father. But it is up to the student or the son to raise himself to that standard.” (Srila Prabhupada to Atreya Rishi, June 29, 1972, San Diego)
How disciples perform has little bearing on whether a guru is supposedly pure and powerful, or another, sincere but seemingly weak or less visible. A disciple of a ‘weak’ guru can advance more rapidly than another disciple of a ‘powerful’ guru, if the mindset is right. How far can such disciples advance?
“Lord Caitanya said that His spiritual master told Him: “It is very good that You have attained such a perfectional stage of love of Godhead. Because of Your attainment, I am very much obliged to You.” The father becomes more enlivened when he sees his son advance beyond himself. Similarly, the spiritual master takes more pleasure in seeing his disciple advance than in advancing himself. Thus Lord Caitanya’s spiritual master blessed Him, telling Him to “dance, sing, propagate this saṅkīrtana movement, and by instructing people about Kṛṣṇa, try to deliver them from nescience.” (TLC Chapter 19)
A golden rule is that no disciple will ever think he or she has surpassed their guru, or that will be the end of their progress. On the other hand, we cannot underestimate the power of Srila Prabhupada’s siksa, the holy name, the abundance of devotee association, the cleansing power of service and so on, to surge us forward in progress. Neither can we limit Krishna who perfectly understands our unique Iskcon situation.
One may have a kanistha guru but have multi-madhyama and uttama association benefits. Nonetheless, genuine disciples will always consider one’s guru as more advanced than themselves. If disciples are concerned that their guru is serious but not very advanced, but still keeps faith in the guru’s words and encouragement in chanting and service – that is pleasing to Krishna.
“Lord Caitanya further informed Prakāśānanda Sarasvatī: “Because I have full faith in My spiritual master’s words, I am always engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
It appears from the talks of Lord Caitanya that a person who cannot keep his faith in the words of the spiritual master and who acts independently cannot attain the desired success in chanting Hare Kṛṣṇa.
Lord Caitanya firmly believed in the statements of His spiritual master, and He never neglected the instructions of His spiritual master by stopping His saṅkīrtana movement. Thus the transcendental potency of the holy name encouraged Him more and more in chanting Hare Kṛṣṇa, the mahā-mantra.” (TLC chapter 19)
It may cause some doubts in disciples if they learn that the guru is still “work in progress.” But then, even greatly advanced uttama devotees always consider themselves “work in progress.” If Bhakti is an unlimited ocean of possibility and experience, it is a healthy sign if any devotee constantly wishes for more progress. But in making advancement, Srila Prabhupada explains:
Prabhupāda: That’s all right, but he remains a disciple of his guru. He will never say that “Now I have become guru, so I don’t care for my guru.” He will never say. Just like I am doing, but I am worshiping my guru still. So I remain subordinate to my guru, always. Even though I have become guru, still I am subordinate to my guru. (December 22, 1976, Poona)
Prabhupāda: But they will never say that they have become equal to me. “I have advanced to be my guru.” Never say. Just like this boy, he is offering obeisances. He may be expert in preaching more than me, but he knows that “I am subordinate.” Otherwise how he shall offer obeisances? He can think, “Oh, now I am so learned. I am so advanced. Why shall I accept him as superior?” No. That continues. Even after my death, after my disappearance, he will offer obeisances to my picture. (December 22, 1976, Poona – Conversation with Life Member, Mr. Malhotra)
The beauty of Iskcon and Krishna consciousness can be experienced simply by having faith in the words of guru. From there, Krishna and His holy name, his devotees and service power will take care of the rest. On this score, there is no limit to our spiritual progress towards “Love of Godhead,” except for our own limited perceptions.
Ys Kesava Krsna Dasa – GRS
It is remarkable that individuals proceeding on the spiritual path worry so much about their status. The Bible stresses humility. Krishna consciousness stresses humility (trinad api sunicena). Humility, considering one’s self to be less, giving honor to others…these are the hallmarks of surrender.
This may be wrong, but it is something that I have adopted in my life: The more one thinks about themselves, the more miserable one is. The more one becomes Krishna conscious, searching for Krishna within and without, the happier and more fulfilled one is.
When one becomes proud of their “advancement”(?), then one is likely more rooted here in this world that in Krishna consciousness.
Srila Rupa Goswami emphasizes that all the ‘rules and regulations’ lead to this: Always remember Krishna, and never forget Krishna.’ The point is Krishna consciousness, love of Krishna, here and hopefully forever.
We are all blessed to have so many great siksha gurus, Srila Prabhupad and his predecessors. And, amongst our contemporaries, we are blessed to have high association. Srila Gaurakishora das babaji was chosen by Srila Bhaktivinode Thakur to give initiation to his son. In the process, he further humbled his disciple to be. But, we always acknowledge that when Srila Bhaktisiddhanta Saraswati Thakur refers to his guru, we consider that he is speaking of his Siksha guru, his father, Srila Bhaktivinode Thakur.
Pusta Krishna das
I agree with Pusta Krishna Prabhu that a catch phrase like “Advanced” can symbolise all that which is passionate and motivated, resulting in misery.
There are those observers of Iskcon who minimise the value of Srila Prabhupada”s worth by saying he only gave us the ABC’s, and that the Iskcon he created can only produce kanisthas and madhyamas at most.
The objective of the article is to say otherwise. Srila Prabhupada frequently used the word “advanced,” and there is an affinity with it.
Whether the word “advanced” or other synonyms are used, it is to say, “Why would Srila Prabhupada spend a ‘lifetime in preparation’ just to produce meagre spiritual results?”
We also have to put ourselves into the hurt and doubts incurred by hundreds of disciples whose gurus did let them down. Think of their wanting security within Iskcon and how they think harder before accepting another guru – these are matters that ‘outsiders’ cannot fully understand.
“What’s the problem… You only had a fallen guru… Perhaps you should have chosen wisely…”. It is easy for those who never experienced these things to dismiss it as ‘mind’ problems and the rest.
This subject can be applicable to different situations, within our unique Iskcon situation.
In answers to the doubters of Iskcon’s integrity and existence, a question can be posed: Did Srila Prabhupada create Iskcon just so that it’s members can only attain kanistha and madhyama at most?
Ys Kesava Krsna Dasa.
Yesterday in the Srimad Bhagavatam class at Berkeley temple we were trying to remember the six aspects of surrender to Krishna.
We remembered: (1) to accept things favorable for devotional service, (2) to reject things unfavorable, (3) to remember that Krishna is our protector, (4) to remember that Krishna is our maintainer, (5) to fully dedicate ourselves to His service…
After a short pause Bhavani Mataji reminded us that the sixth principle is to always be meek and humble.
Even when an initiating guru falls down, for example giving up sannyas asram and getting married, or otherwise making a mistake in regulative principles and sense control, we may still think “He is more advanced than I am”.
After all, what is the guarantee that we will not make such a mistake ourselves. There but for the grace of Krishna we would go.
The guru who has given bona fide mantras and good advice through the parampara system may still be followed, even if his own acara is not perfect. His instructions, such as the instructions to read and discuss Srila Prabhupada’s books and to help push on Srila Prabhupada’s ISKCON mission, are still perfect, even if his own behavior may have some flaws. And as Kesave Krishna points out, so much higher association and opportunity for receiving siksa and mahat-seva are there in ISKCON.
So, unless an initiating spiritual master actually becomes inimical to the principles of devotional service, there is no need to reject him. In ISKCON there is no need for “reinitiation” because one’s bona fide initiation is sufficient to link one to the parampara, and one may continue to take advantage of the good association of senior devotees and of Srila Prabhupada as the Founder-Acarya and principle Siksa-guru and author of the sacred literature, his translations and commentaries on primary bhakti-sastras.
And one may feel grateful for being introduced to Krishna consciousness by a devotee whose sadhana may at some point waver while still in an immature stage of advancement. Such a beginner devotee may still have bestowed upon us the chance to take up the process of Krishna consciousness. What a great benediction they have given, and what a great debt we owe them!
Or even if they leave ISKCON and join some other group or mission, we can still feel gratitude and respect, though we should obviously not follow them out of the shelter of Srila Prabhupada’s own institution.
Hey, Kesava Krishna, I have always wanted to thank a devotee named Akincana dasa who used to preach at University of Miami in Coral gables, Florida back in around 1974. I have never been able to track him down. Recently I was visiting Hawaii and someone told me, “He is in South Africa”. Do you know him? He is an American. I suppose he would be about 60-years-old by now. Someone told me he was from the Chicago area, but I do not know if that is true.
I could just ask Maha Maya (she has a list of Srila Prabhupada’s disciples)
I could make a long list of devotees who were merciful to me in my early days of joining the Krishna consciousness movement, starting with Akincana and also Jayananda, Maha-Muni, Bhakta Joe (Jaya-Rsi), Bhuta-Bhavana, Bhima, Prana, Makhanlal, Caturatma, Satsvarupa Maharaja, Tamal Krishna Maharaja, Makhanlal (Govinda Maharaja), Radha-Damodar Das, Ghanasyama (Bhakti Tirtha Swami), Uttama Sloka, Guruvagmi, Durlabha Darsana, Urukram, Tipurari Swami, Sura, Dhruva Maharaja, Kavicandra (now Swami), Bahudaka, Partha, Vijitatma, Yoginath, Makhana-Cora, Sastra Das, Trivikrama Maharaja, Apauruseya…
The list could become enormous. Some of the above devotees left ISKCON or even did horrible things, and yet they were unmistakably instrumental in passing along transcendental mercy to me.
You know how at the Oscars or other award ceremonies honorees get up and make acceptance speeches in which they thank those who helped them. There is a reason for that. We really are indebted to so many people who helped us, who gave us important instructions or set examples or gave us opportunities or whose assistance was crucial in accomplishing our service.
Each of us could probably make a list that has more than 200 or 300 names on it. My above list barely scratched the surface.
All these devotees, even those who later committed crimes (and worse), deserve to be honored by us for what they did in our own lives in helping bring us closer to the lotus feet of the great acaryas and Lord Caitanya.
When I was a new devotee I had an experience (has anyone else?) of a kind of deja-vu, that many of the devotees I met seemed strangely familiar to me. It could be (but I do not think so), that I had already seen them somewhere (because there really were not that many devotees in those days and they tended to travel around to visit where Srila Prabhupada was visiting). However, I think it was more that I had a connection with them that went beyond this present lifetime, either to a past life or a future life (I don’t know). It seemed to me a confirmation that I had somehow rejoined my eternal family.
Part One:
I very much appreciate Akruranatha Prabhu’s mood of gratefulness. If each of us were to reflect on who gave us valuable siksa over the years, we would more know how treasured our involvement with Iskcon is. All that siksa was ‘guru’ siksa in a true sense, and why not? The Avanti Brahmana saw enlivening siksa in apparently mundane things like dogs, bracelets, snakes, spiders and the rest.
An interesting point was raised in his comments about there not being a need to take re-initiation in certain circumstances. Some observers think Iskcon has overstepped re-initiation requirements.
When Jayatirtha Dasa was around as initiating guru, and I was a ‘disciple’ of his – as Sad Goswami Dasa – I look back and remember the ways in which he was helpful. Whenever he saw me he would ask how my parents were, as they were distraught on my brother and I joining Iskcon.
He would keep in touch with all of travelling sankirtana book distributors. My last instruction from him within Iskcon was, “So, today I want you to distribute 100 Srimad Bhagavatams…” This occurred during the phenomenal stretch of book distribution that took place under the capable charge of HH Sivarama Swami.
Although Jayatirtha Dasa veered off, there is still value in his contribution to Iskcon. After he ‘split’ the movement in 1982 in Mayapur, a few hundred of his disciples either went with him away from Iskcon or remained. Those who remained – some 2/300 disciples – were all herded up in the GBC room for three days solid. These were dramatic times replete with dramatic incidrnts, all worthy of a suspense movie.
Up there in the GBC quarters, every one of the 11 – minus one – ‘zonal acaryas’ were there to take care of us. Many others were also present like Brahmananda, Atreya Rsi and so on. Ramesvara (then swami) Dasa broke the news to us all about the truth of the matter, for this was the first Iskcon guru casualty. Then others spoke.
Ys Kesava Krsna Dasa.
Part Two:
Rupanuga Prabhu spent some hours with us. HH Tamal Krishna Maharaja spent the most time with us. Then on the third day came the introduction to Bhagavan Prabhu who was to be our next guru and GBC zonal acarya.
In each case of assistance from all these devotees, the over-riding concern was the preservation of Srila Prabhupada’s Iskcon. Years have passed by and many other casualties caused upheavals. We can view these happenings from an angry perspective or an informed but realistic perspective.
The latter perspective is healthier. Within this, there is room for gratefulness and appreciation for all services rendered. This is our unique Iskcon situation. Can anybody stand up and boldly say that Krishna does not understand what has happened? Yet many observers will retain their anger and doubts and use the following NOI quote to justify certain claims for none-Iskcon participation:
“A neophyte Vaisnava or a Vaisnava 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.” (NOI Chapter 5 purport)
Of course, it is advantageous to be initiated by an Uttama-Bhakta, but certainly not a guarantee of success. We can get bogged down in sprirtual progress by righteously insisting on Uttama requirements, while relegating the value and worth of many other sincere devotees. This attitude will not qualify one for initiation from anybody, let alone an Uttama-Bhakta.
We need to feel grateful for at least coming to Krishna consciousness. Who keeps our temples clean? Who cooks and serves delicious prasda? Who is taking on the burden of responsibility in management? Whoever is doing what has a special place here, and special they are who make it their mission in life to serve mankind with the highest of charitable gifts. We have a lot to be grateful for.
But this Akincana Prabhu I do not know, but will try and locate him, if he is here.
Ys Kesava Krsna Dasa.
Srila Raghunath das was often just a step behind his desired association when he went to Vrindaban. Finally, he took shelter of those who gave him shelter in his high level of Radha-dasyam. You can search for Krishna deeply and intently…and that searching may never stop. Anandam budhi vardanam.
Keshava Krishna das poses the question of attaining kanistha or madhyam, or even uttama stage of bhakti. How deeply one will search, not being satisfied to scratch the surface…or as Srila Prabhupad would say, it is dependent upon your hankering for Krishna. Lalasmayi, feeling forlorn without Krishna.
Although Krishna is the Supreme Lord, Creator of everything, etc., still He is our dearmost Friend. We must be prepared to try to embrace that Friendship. We are always encouraged to go deeper. Hankering. That is the magic of bhakti.
We must feel forlorn without Krishna…and yet that impossibility (of being without Krishna) is what can, hopefully, attract Him to our heart. His heart is pure ecstasy, love, unlimited, and it is that which we are searching for.
Do not be overly concerned for status. Search for Him within and without. And, when opportunities for service arise, do them happily.
What is it that Srila Prabhupad would always reply when he was asked by his disciples…”what do you want us to do, Srila Prabhupad?” Answer, always the same: “That you will love Krishna.” Pusta Krishna das
>>“A neophyte Vaisnava or a Vaisnava 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.”
I suppose some people may be disturbed if a neophyte is being honored as an uttama bhakta. This seems to have been a big mistake of the zonal-acarya days. We took it for granted that anyone serving as guru had to be a great maha-bhagavat like Srila Prabhupada, and we made the 11 zonal gurus pose artificially as more spiritually elevated than many of them apparently were.
It was part of our “party line”. “You should join our organization because we have the best gurus.” Of course, we do have access to Srila Prabhupada’s wonderful instructions, and the association of sincere devotees who are following them, but in retrospect it appears we mistakenly promoted the 11 zonal gurus as being great, uniquely qualified world acaryas. To the extent they follow Srila Prabhupada they are great, but they may not have been independently advanced beyond the stages of nistha, ruci, etc. (or we would not expect them to fall back down into degraded sense gratification).
The same Purport from NOI, Text Five, says, “…one should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded.”
I am not sure what Srila Prabhupada means by “imitation” here. It may refer to sitting in a solitary place chanting all day in order to be popularly recognized as a great devotee. Or it may mean learning to imitate ecstatic symptoms like crying and faltering voice and being stunned due to bhava. But I think it may also include any kind of posing as a great authority and lording it over others on the strength of being accepted artificially as “advanced.”
We do not need to pretend that anyone in ISKCON who has a disciple must be an elevated paramahamsa, expert in the ways of prema, regularly associating with Krsna and His eternal associates in trance. They just have to be truthful, bona fide, honest deliverers of the message.
The same Purport focuses on the qualifications of the *disciple.* One should not accept a guru without following his instructions, or to make a fashionable show. One should be inquisitive about transcendental knowledge (jijnasuh sreya utamam). For most of us, our concern should be more about how we can rise from kanistha to madhyam than how to take initiation from the greatest guru.
Instructions and instructing gurus are important. In ISKCON the Founder-Acarya’s instructions will always be paramount. We need to be bona fide followers.
Oops. The bulk of my comment #9 did not get posted. I think I learned before that I should use quotation marks rather than arrows (>), because the backwards double arrows automatically cut off the comment, apparently.
Let me see if I can remember what I wanted to say… I remember I was talking about “diksa” and “siksa”. I think we need to spend more of an effort understanding that, on the one hand, a guru is a guru is a guru. The reason Srila Prabhupada often speaks of “guru” or “spiritual master” without specifying “diksa” or “siksa” is that any guru should be accepted by the disciple as a representative of God and a dear servant of God who is due the respect and obedience we owe to our Gurus.
But on the other hand we do need to explore the distinctions in function between diksa guru, siksa guru, vartma pradarsaka guru (a kind of siksa guru) in more detail, and become versed in the nuances.
In another thread someone argued (I think incorrectly) that the “kiba vipra” verse only refers to siksa gurus and not diksa gurus. Srila Prabhupada in fact says the opposite in the Cc. Purport. A lot of mischief can be caused by imperfect understanding of the meaning and roles of siksa and diksa gurus.
Sivarama Swami wrote a nice book on Siksa and Diksa Gurus. In it, he indicated it was a preliminary book and a lot more could be said about the subject. I think we should do more to educate the general debotees about these topics.
The basic principle of all gurus is siksa. We have to be inquisitive about the Absolute Truth and how to make spiritual advancement. We need to seek out those who can give authoritative answers to our relevant questions. Generally a devotee who gives extensive instructions becomes one’s diksa guru later on. Generally a diksa guru will continue to give instructions to a disciple.
It is a misconception to think that a diksa guru has to be a Vaisnava of higher stature than a siksa guru. One may have been initiated by a madhyama adhikari devotee who introduces one to very elevated, senior siksa gurus. In ISKCON, we all take siksa from Srila Praabhupada.
One may feel one’s diksa guru is the focus of one’s guru bhakti even though he is a Vaisnava of less stature than one’s siksa guru, because of the commitment and care and intimate relationship. Sivarama Swami wrote that traditionally one’s guru bhakti is focused on the diksa guru (though there can be exceptions)
The example of the avadhuta brahmana is interesting. He learned about spiritual life from observing the dog, prostitute, arrow-maker, earth, cloud, spider, etc., so he considered them his gurus.
And yet, I assume he did not sit the dog on a vyasasana and do guru puja to the dog, or agree to make the prostitute’s commands his life and soul.
He revered his teachers for what they taught him, but was not completely unaware of their existence as conditioned souls. (An uttama-adhikari may see everyone as a greater devotee, but is able to make distinctions when necessary for preaching).
We should develop relationships as disciples of advanced devotees who can train us by their own instructions and examples, and we should do puja to those gurus and become their obedient servants.
It would be best if we can make such a connection with truly advanced devotees who are experienced and well-situated in devotional service that is free from any material motives, but we should not get too caught up in the “flag waving”, “my guru is the best guru” mentality. The purpose of surrendering to a guru is to actually achieve spiritual perfection ourselves, not simply to belong to a social group or “fan club” of a certain individual.
Even if our diksa guru is a neophyte or madhyama devotee, if we remain honest and sincere we will not be without opportunities to get whatever instructions and association we need. Most of us are neophytes, too, after all. But if we really are advancing beyond the limits of what our diksa guru can teach us, he will assist us in finding additional siksa gurus to help us. Krsna will make that possible. Srila Prabhupada is already there as Founder-Acarya and siksa guru for all ISKCON members.
I always understood the idea of “tisthan vraje tad anuraga jananugami” to mean (though I have no such personal experience) that very advanced devotees, through their genuine, concentrated hearing, chanting and remembering, can actually come in contact with Lord Krishna’s eternally-liberated associates in Vrndavana, and become their siksa disciples for further instruction and guidance.
Of course, such things are confidential and not cheap or common, but such raganuga bhakti performed in full knowledge of one’s own siddha body in the spiritual world is part of our tradition. It is just that we have to crawl before we can walk. We have to become completely free from anarthas before we will start remembering our real, eternal life.
Part One:
There is the serious matter of rejecting one’s guru, although the guru remains in good standing. Many of us will have witnessed how certain disciples leave a ‘lesser advanced’ Iskcon guru for a ‘more advanced’ guru outside of Iskcon without first seeking blessings. These are examples of guru aparadha.
Once having committed such an offence, a disciple will think that because he or she has taken shelter of an uttama-bhakta, that no offence is incurred involving a ‘lesser advanced’ guru. “After all, the guru I chose cannot compare with my new choice… besides, why should I allow institutional barriers to prevent me? What offence am I committing anyway to one who is a kanistha…”
Such actions as these already disqualify one from benefitting from ‘higher’ association. Superficially, one may acquire supposedly ‘high’ and ‘esoteric’ learning, but the offence will block further progress in Krishna consciousness. Evidence of this can be seen in how critical and disrespectful attitudes plague the heart, resulting in developing low and demeaning estimations of their former home called Iskcon, and the sincere devotees within.
Another example of rejecting one’s guru is based on having social or philosophical disagreements with one’s guru still in good standing.
In both of the above cases, there is a lack of fidelity to the guru one chose to receive initiation from. “Well, I didn’t know that my guru would espouse this opinion… this is not Srila Prabhupada’s standard… I didn’t know he would become like this… I have my life ahead of me… I’m going to make choices…”
Are there instances perhaps where a guru appears to be inconsistent in his Krishna consciousness? Say, he was ultra conservative for a number of years, and that attracted certain types of aspiring disciples. More recently, the same guru might have mellowed out, causing alienation with existing disciples.
Ys Kesava Krsna Dasa.
Part Two:
In a situation like this, it might seem there is inconsistency in terms of both the guru’s change of disposition, and the expectations of the disciple. Without developing personal understanding as should be expected in a father/son/daughter relationship, and retaining distance and indifference, these problems can surface.
Each time a disciple accepts initiation, it is a lifelong commitment for better or worse – an eternal bond. We do not mean “worse” as in hopeless cases. In Iskcon terms, these bonds are augmented and supported by our abundance of siksa, under the guidance of our uttama-bhakta siksa guru, Srila Prabhupada.
Somehow, Iskcon has to function. There is ample opposition to the way our gurus are chosen or nominated. The usual demands of, “But the diksa guru must be an uttama-bhakta… nothing less.”
If we operate according to this demand, we would hardly function. Numerous aspiring disciples will remain without guru guidance. And if only Srila Prabhupada is to be the ‘diksa’ of all disciples, then this would cause further offence to our parampara by making would-be grand-disciples into disciples of Srila Prabhupada – called ‘jumping over the guru.’ This is the ritvik concoction.
If we consider that there is no difference between the diksa and siksa guru in essence, then our functionality exists on precisely this none-difference. That is, that however much ‘work in progress’ our gurus appear to be (diksa), our combined Iskcon siksa in loyalty to our main uttama siksa guru Srila Prabhupada ensures wholesome functionality.
This is to be expected of an entity like Iskcon without a singular successor acarya at the helm. All the siksa provided for us can more than match stubborn hold-ups pertaining to uttama demands – our uttama demands are met quite nicely.
Ys Kesava Krsna Dasa.
His Grace Keshava Krishna das is truly revealing his heart and his concerns in this article and its follow up discussion. He personally has gone through the disappointment of having had Jayatirtha das and then Bhagavan das as “spiritual masters” who later went away. His feelings are no doubt ambivalent about all of this, but I have seen over the several years that I have been following Keshava Krishna das on Dandavats.com that he is a very deep and thoughtful vaishava. I therefore would advise him only of what Srila Bhaktivinode Thakur has offered in his Saranagati:
Forget the past it sleeps, and never the future dream at all; live in times that are with thee and progress ye shall call”.
There can be no limit to the disappointments that we can have in this world, even with one’s spiritual teacher(s)…but if faithful, progress will recur, and devotion will not be stopped.
ahaituki apratihata…it is causeless and it cannot be stopped.
Krishna Kesava das is therefore very kind to share his experience with us, and his dilemma is an example of how one can proceed from the obstacles of disapppointment, to the renewed enthusiasm of optimistic devotional service.
I will be bold, or foolish enough, to interpret Srila Prabhupad’s guidance in this regard: The main point is that the spiritual master not be self-interested, but rather Krishna interested…in order to be bonafide. In New Vrindaban in 1976, there was one journal called Bhavan’s Journal which posed a number of questions to Srila Prabhupad. These are contained in a small book by ISKCON called Civilization and Transcendence. As the “questioner” to solicit Srila Prabhupad’s responses, I asked Srila Prabhupad:
“What is the position of someone who takes some of the teachings of the Bhagavad Gita but who doesn’t teach the conclusion to surrender to Krishna?” Srila Prabhupad replied, and very forcefully: “They are the most dangerous! They are simply looking to get money from their followers!” So, the genuine teachers are transparent and they have Krishna consciousness, and Krishna’s purpose, at heart. Self-interested individuals are not true representatives of Krishna.
So, if one is transparent via medium to Krishna, are you going to categorize them as any thing other than an ocean of mercy, a raincloud putting out the forest fire of samsara, a shelter for the searching souls? Pusta Krishna das
Below is a purport by Srila Prabhupada were he states that a disciple can be more advance than his guru and take the guru back to godhead.
SB 4.12.33 – Dhruva Maharaja goes Back to Godhead
TRANSLATION
The great associates of Vaikunthaloka, Nanda and Sunanda, could understand the mind of Dhruva Maharaja, and thus they showed him that his mother, Suniti, was going forward in another plane.
PURPORT
This incident proves that the siksa- or diksa-guru who has a disciple who strongly executes devotional service like Dhruva Maharaja can be carried by the disciple even though the instructor is not as advanced. Although Suniti was an instructor to Dhruva Maharaja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Maharaja did. Still, Dhruva Maharaja was able to take his mother with him. Similarly, Prahlada Maharaja also delivered his atheistic father, Hiranyakasipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikunthaloka either his father, mother or siksa- or diksa-guru. Srila Bhaktisiddhanta Sarasvati Thakura used to say, “If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission — propagating Krsna consciousness — to be successful.” The Krsna consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Maharaja, then he will be able to carry me with him to Vaikunthaloka.
Who has ever become a pure devotee and gone back to Godhead without the mercy of a Vaishnava…? says Narottama das Thakur.
So, even if one or some of one’s (so called) dika or siksa gurus are not pure devotees (and therefore not fully worthy of the title of Guru, since they are not capable of liberating their disciples from samsara while granting them Krishna prema), yet there is still the absolute necessity to receive the kripa, the mercy of a pure devotee.
Then, when one has received that special mercy from a pure Vaishnava, i.e. from Sri Guru, one may be in a position to deliver one’s former kanistha or madhyam adhikari preceptors…
SRI GURU-VANDANA
Worship of Sri Guru by Srila Narottama Dasa Thakura
Sri Prema-Bhakti-Candrika
sri-guru-carana-padma, kevala-bhakati-sadma
vando mui savadhana mate
jahara prasade bhai, e bhava toriya jai
krsna-prapti hoy jaha ha’te
guru-mukha-padma-vakya, cittete koriya aikya,
ar na koriho mane asa
sri-guru-carane rati, ei se uttama-gati,
je prasade pure sarva asa
cakhu-dan dilo jei, janme janme prabhu sei,
divya-jnan hrde prokasito
prema-bhakti jaha hoite, avidya vinasa jate,
vede gay jahara carito
sri-guru karuna-sindhu, adhama janara bandhu
lokanath lokera jivana
ha ha prabhu koro doya, deho more pada-chaya
ebe jasa ghusuk tribhuvana
1. The lotus feet of the Spiritual Master are the abode of pure devotional service. I bow down to those lotus feet with great care and attention. My dear brother [my dear mind]! It is through the grace of the Spiritual Master that we cross over this material existence and obtain Sri Krsna.
2. Make the teachings from the lotus mouth of the Spiritual Master one with your heart, and do not desire anything else. Attachment to the lotus feet of the Spiritual Master is the best means of spiritual advancement. By His mercy all desires for spiritual perfection are fulfilled.
3. He who has given me the gift of transcendental vision is my Lord, birth after birth. By His mercy Divine knowledge is revealed within the heart, bestowing prema-bhakti and destroying ignorance. The Vedic scriptures sing of His character.
4. O Spiritual Master, ocean of mercy, and friend of the fallen souls, You are the teacher of everyone and the life of all people. O Master! Be merciful unto me, and give me the shade of Your lotus feet. May Your glories now be proclaimed throughout the three worlds.
Sri Srimad Gour Govinda Swami’s lecture on Sri Guru tattva.
Spoken on May 31st, 1994 in American Canyon, USA.
Introduction
“It is the causeless mercy of Sri Guru and Sri Gauranga that I came here to meet you all. I am very happy at such causeless mercy of Guru and Gauranga. Unless one gets such mercy, how can one cross over this dreadful ocean of material existence and go deep into the other part, the other shore? That means beyond the material ocean, material world, there is the abode of Lord and that is our eternal home. Now the question is how can we go there? The only way to go there is to offer prayers at the lotus feet of that Guru who is an expert navigator, who can ferry us across this dreadful ocean and take us there.
sri-guru-carana-padma, kevala-bhakati-sadma
vando mui savadhana mate
jahara prasade bhai, e bhava toriya jai
krsna-prapti hoy jaha hoite
The lotus feet of the spiritual master are the abode of pure devotional service. I bow down to those lotus feet with great care and attention. It is through the grace of the spiritual master that we cross over this material existence and obtain Krsna.
Only by the mercy, prasada of that Sri Guru, one will be able to cross over this dreadful ocean of material existence and develop Krsna-bhakti, as a result of which one gets Krsna.”
‘Sri’ is Very Significant
Sri-guru-carana-padma, kevala-bhakati-sadma, the lotus feet of Sri Guru are the abode of bhakti, bhakti-sadma. Abode of bhakti only. I offer my prayers there, offer my obeisances there very carefully, with utmost care, savadhana mate.
One should understand the real potency of Sri-guru-carana-padma. ‘Sri Guru’ – these words are very significant. Sri means what? Sri means, sobha, sampada, srestha. Sri means beauty. Sri means transcendental wealth or asset and Sri means the topmost. These are some of the meanings of this word Sri.
Sri Guru means what? Guru who is endowed with Sri. Understand? That means endowed with prema-bhakti.That is Sri Guru. Understand me? And this word Sri can only be used with a Guru who is present, understand? Present! Who is always manifest! Not unmanifested. That is Sri Guru. Sri Guru is always manifest! It is not that Guru is unmanifest, he is eternally manifest. Understand me? Therefore, we say Sri Guru. There is no question of un-manifesting or disappearing. He is eternally manifested, therefore we say, ‘Sri Guru,’ this word Sri is used; otherwise we cannot use this word Sri.
Eternally Manifest
In this world, Sri Guru is the only beauty; he is the only asset and only wealth. Nothing else is there. And he is eternally manifest, eternally there, yes. There is no question of unmanifesting or disappearing. Sri Guru is nitya, eternally there.
Carana means feet. Sri-guru-carana-padma, the feet of Sri Guru are compared to the lotus. This is also very significant. Why are they compared to the lotus, not compared to anything else?
Lotus flower looks very nice and beautiful and lotus has honey in it, sweet honey. The bumblebee collects honey from many flowers but especially collects honey from the lotus flower. What sort of special honey it is? The honey collected from other flowers and the honey collected from the lotus flower have some differences. The honey from the lotus flower is special honey. The bumblebee goes and collects honey from the lotus flower. It is known as padma-madhu, special type of honey. Padma means lotus, madhu means honey. The sisya, disciple, who is like a bumblebee is very hungry and greedy to have that special honey, he relishes it.
Mellifluous Ocean of Bhakti
The lotus flower grows out of the water but it is not touched by the water. It remains untouched. One of the synonyms of water is rasa, mellow. The lotus grows in the water; similarly, the feet of Sri Guru are compared to the lotus that grows in the ocean of transcendental bhakti-rasa.
Such is the lotus feet of Sri Guru! They are aprakrta, not material, they are transcendental. The lotus feet of Sri Guru is the abode of transcendental bhakti-rasa and filled with all madhuri, all beauty that is very relishable.
As the lotus looks very beautiful to the eye, nayana-abhiramam and attractive to the heart, citta-akarsaka; very nice and shining, similarly, the lotus feet of Guru are very beautiful to look at by the eyes of the sisyas, disciples. The lotus feet of Guru are also very attractive and very radiant and lustrous, snigdha.
So the activities of Sri Guru, the form, qualities, pastimes, are all very beautiful to the eyes of the sadhaka-bhakta. In the meditational eye, the bhakta, sadhaka-bhakta sees the beautiful lotus feet of Sri Guru. Upon seeing them, he gets a soothing effect in his afflicted heart. He is afflicted with three tapas, three kinds of sufferings: adhyatmika, adhibhautika andadhidaivika. So when he meditates on the beautiful lotus feet of Sri Guru, he gets a soothing effect and the affliction cools down; and he gets a very pleasing scent. As a nice scent comes out from the lotus, similarly the lotus feet of Sri Guru have that extremely pleasing scent. That scent is coming from the lotus feet of Sri Guru.
Lotus Flower & the Bumblebee
The bhramara, the bumblebee, wanders everywhere. He goes to various types of flowers. One type of flower is there known as the ketaki flower; not available in the west, I think. It is available in India. On that ketaki tree where the ketaki flower grows, they have thorns that are similar to the rose plant but the ketaki flower has thorns on its petals. Then the bhramara, the bumblebee, goes there being attracted towards the scent (ketaki flower also has a very nice scent), but because of the thorns on the petals, the bumblebee’s wings become torn and it gets so much pain and affliction. Now in a suffering situation the bumblebee thinks, ‘Oh, why did I come here? My wings are torn now! I am getting so much pain and affliction. Where to go? Where to go? Where to go? Where is the shelter? Where can I get shelter, where there is no pain, no affliction, only peace? Where can I get shelter, where there is no pain, no affliction, only peace? Where can I get relief?’
So, wandering hither and thither, at last that bumblebee comes to the lotus flower and experiences the cooling, soothing effect and gets relief from pain and suffering. He comes to the lotus flower and gets a soothing affect, ‘Oh, so cooling! Such a soothing effect is here in the lotus flower!’ So he takes shelter in the lap of the lotus flower; inside the lotus flower. And the lotus also gives him shelter and thereby he gets such cooling effect. The lotus allows him to suck this nice, sweet honey. The bumblebee sucks nice sweet honey from the lotus and gets nourishment.
Three Types of Suffering
Similarly, the jiva, wandering, wandering, wandering in innumerable brahmandas, universes, in innumerable species of life in this material world, is only getting suffering, distress, misery, pain, torture and more suffering. No happiness! No pleasure! No cooling effect, only blazing fire, samsara-davanala. He is in the blazing forest fire. This samsara, material world is like blazing fire. Nobody puts fire here, nobody puts fire into the forest, but automatically two pieces of wood when they rub, fire ignites automatically and the whole forest is burnt. The animals there suffer painful burning effects and are burnt to ashes.
Similarly, in this material world the jivas, the conditioned souls are burning in three types of tapas, heat, three types of sufferings: adhyatmika, adhibhautika and adhidaivika. They give a burning sensation. So, wandering in innumerable universes and innumerable species of life, at last a bhagyavan jiva, one who is a fortunate soul, comes to the lotus feet of Sri Guru and takes shelter there. Brahmanda brahmite kono bhagyavan jiva. Such cooling shade is there! Guru’s lotus feet gives him shelter and also allow him to suck, like the bumblebee sucks the sweet honey from the lotus. Similarly, the guru-pada-padma, the lotus feet of Guru allows that soul to suck the nice honey, thereby he gets real nourishment, and gets premananda, real happiness.
Padma Madhu
Padma-madhu, the honey collected from the lotus flower is a very special type of madhu, honey, and it is a very good medicine for the eye. If you go to Ayurvedic doctor, kaviraja, he will advise, “Oh, you have eye disease, you have some impurities in your eye, you cannot see clearly, you get pain in your eye; alright, put some padma-madhu in your eye, that will clear it up, clean up all impurities and the eye will be very clear, then you will be able to see very well.” This padma-madhu has special quality. In Ayurvedic sastra it is mentioned there. Similarly, guru-pada-padma, the honey emanating from the lotus feet of Guru is so sweet and nectarean. If one fortunate bhakta, sisya,gets it and can relish it, then his material eye will be cleansed off. All materialism, all nasty things that were there in the eye will be cleansed off.
Why the Feet of Sri Guru are Compared to a Lotus
Sometimes the eye is covered up with the dense darkness of ignorance.
om ajnana timirandhasya
jnananjana-salakaya
caksur unmilitam yena
tasmai sri-gurave namah
We offer this prayer, “I was born in darkness of ignorance. I was blind, I have no real vision. My eye was not opened. So Guru, out of causeless mercy, with the torchlight of knowledge opened my eye.”
So when the material eye is covered up with painful eye diseases. The kaviraja advises the patient to put some padma-madhu in his eye, so all the impurities can be cleansed. Nice drsti-sakti, power to see clearly, will develop after impurities have been cleansed. Then he gets nice vision, thereby he will be able to see very subtle things, which he could not have seen otherwise.
Similarly, when one takes shelter at the divine lotus feet of Guru and gets the Guru’s mercy then Guru allows that surrendered soul, that bhakta, that sisya, to taste that sweet honey, nectar, emanating from his lotus feet. That is a medicine. Thereby his material eye will be cleansed of all material contaminations and he will develop transcendental vision. Ajnana-andhakara. He was blinded with this materialism, this dense darkness of ignorance but now that is gone, the darkness of ignorance is dispelled by the mercy of Sri Guru. He receives divya-jnana-caksu, the eye of knowledge. Guru imparts tattva-jnana to that surrendered soul.
So by the mercy of Guru, he gets tattva-jnana and develops that transcendental vision. Through that eye, or vision, he will be able to see the beautiful form of Syamasundara. No more darkness of ignorance only effulgent light is there emanating from the lotus nails of Sri Guru. That dense darkness of ignorance that is covering the eye will be gone. The disciple has received that transcendental vision through which he can see the beautiful form of Syamasundara. This is the madhu, the honey that is emanating from the lotus feet of Guru, which works in such a wonderful way. Therefore, sri-guru-carana-padma, it is so significant why the feet of Sri Guru are compared to the lotus.
Special & Wonderful Characteristics
Padma-madhu has some Ayurvedic qualities, medicinal qualities. If you put padma-madhu in your eye, your eye will be cleared of all the impurities, you will develop nice eyesight, you will be able to see very subtle things and also the eye disease will be cured. So padma-madhu cures and cleanses the impurities of the eyes, but it cannot clean the impurities in the heart. Understand my point? Padma-madhu can cure the impurities from the eye but it cannot cure the impurities from your heart! But madhu, the honey emanating from the lotus feet of Guru, guru-pada-padma-madhu,it cures both! The eye as well as the heart! It is special honey. It has wonderful characteristics; it cures both the eye as well as the heart. Understand? This is sri-guru- carana-padma-madhu. It cleanses the heart and makes the heart pure, purified, then it becomes a proper place, suitable place for Govinda to take rest.
tomara hrdoye sada govinda-visram
govinda kohena—mora vaisnava-paran
“O Vaisnava Thakura, Govinda takes rest there in your heart, because your heart is Vrndavana, eternal abode of Govinda.”
So Govinda takes rest there peacefully, blissfully; never leaves your heart. Guru makes the heart of a surrendered disciple like that by allowing him to take shelter at his lotus feet which is like the lotus, and allows him to suck that special type of honey emanating. Honey with that wonderful characteristic which cleanses the impurities from the eye as well as the heart.
Unfailing Medicine for the Fortunate Jiva
A conditioned soul is like a diseased person who is suffering from various kinds of material ills, bhava-rogi.And that disease is very chronic disease. He has taken many medicines: Allopathic medicine, Homeopathic medicine, Ayurvedic medicine. He has taken so many… but the disease is not cured. Incurable disease!
Disease has become a chronic disease; he has already lost his vitality, jivana-sakti. He cannot digest any food now. He has lost his vitality because the disease has become chronic. He has used many, many medicines. Too many medicines means bad effect, also. Here you find that people are taking so many strong drugs. What is the effect of those strong medicines? Due to various side effects of those strong medicines chronic and incurable diseases come. Afterwards even if they eat something, they cannot digest, digestive power, digestive fire is very low now. So what shall he do? He cannot survive now; he is in a dying condition.
Once this condition is there, kaviraja advises, ‘Alright, there is only one thing that he can eat and that is madhu, the padma-madhu, special type of madhu. Give him the honey collected from the lotus flowers,padma-madhu, then he’ll regain his vitality and will be cured from his dying condition.’ A person, a jiva, wandering in innumerable universes, undergoing innumerable species of life, completely hopeless is getting only suffering and pain here. So that person, that jiva, affected with chronic, incurable disease; when at last, being disappointed from every side, everywhere, he fortunately comes to the lotus feet of Sri Guru who is a vaidya, physician, who knows the perfect medicine, unfailing medicine, to cure bhava-roga, the material ills.
The fortunate jiva comes to the lotus feet of Sri Guru, who knows why this person has been suffering, what is the reason of his suffering, or disease. He knows that this is the reason; he has been suffering from innumerable lives here in this material world. He is hopeless now, there is no hope of surviving, no medicine will act on him. Only one medicine is there, that is the honey emanating from the lotus feet of Guru, guru-pada-padma-madhu. So he allows, ‘Alright, take shelter here.’
As a lotus flower allows the bumblebee whose wings are torn up by the thorns of the ketaki flower to take shelter in it, similarly, sri-guru-pada-padma, the lotus feet of Guru, allows such a hopeless, wandering soul to take shelter at his lotus feet. He allows him to suck the honey whereby that suffering soul gets some vitality, nourishment and gets life. That is why we say sri-guru-carana-padma. The lotus feet of Sri Guru are compared to the padma, the lotus and not compared to anything else. It has a great significance.
Transcendental Nature
saksad-dharitvena samasta-sastrair
uktas tatha bhavyata eva sadbhih
kinto 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 most respectful obeisances unto the lotus feet of my Spiritual Master, who is a bona fide representative of Lord Hari.”
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, that is Krsna’s world. But he comes down here because of his mercy, causeless mercy. Two things are there, either he voluntarily comes to deliver the fallen souls, seeing the suffering of the fallen souls his heart bleeds or by the direction of the Lord, when the Lord sends him and tells him to go to the material world. So, it is by the will of Krsna this guru-pada-padma descends here, to shower his mercy unto the suffering souls, those jivas who have been drowning here in this dreadful ocean of material existence from time immemorial. That guru-pada- padma descends here and stays here in this material world.
Someone may raise this question; this is the material world, illusory world, three modes of material nature; sattva, rajas, and tama gunas are here. If Guru comes here, stays here, how can he stay here and not be affected with it? How can he retain his transcendental nature or situation in this dreadful ocean of material existence and not become affected? How does he act here?
This is very easy to understand. As the lotus flower grows out of the water and lives inside the water but it is not being affected, it remains untouched. Similarly, Guru, though he comes here, he remains untouched. He never becomes affected with the three modes of material nature. He remains untouched. This is the lotus feet of Sri Guru; therefore, it is compared to a lotus.
So when the bumblebee comes to the lotus, the lotus gives shelter to that bumblebee in the core of its petals. Thereby, the bumblebee also doesn’t become affected with water; it remains there being untouched with water because it is in the core of the lotus. Similarly, a fortunate disciple or bhaktawho has taken shelter at the lotus feet of bona fide Sri Guru need not be afraid of this material world, material nature. He cannot be affected by the material nature because he has sincerely taken shelter at the lotus feet of Sri Guru. As the lotus gives shelter and protects the bumblebee from being affected or touched by the water similarly, Sri Guru gives shelter to the disciple at his lotus feet and protects him from this material world. This is the lotus feet of Sri Guru. Understand, how the guru-pada-padma, the lotus feet of Sri Guru are compared to the lotus.
Rising and Setting of the Sun
Another very significant point is there. When the sun rises, the lotus blossoms and the petals open. When the sun sets, the petals of the lotus become closed. When the lotus sees the rising of the sun, it blossoms, the petals open. Similarly, when the guru-pada-padma, the lotus feet of Guru sees bhakti-vrtti in the heart of a sincere disciple, a very ardent, intense desire, crying of a suffering soul, in the heart of a jiva. An intense desire to get bhakti, go back home, back to Godhead, to understand Krsna and get Krsna in this very lifetime then the petals of the lotus opens! So that is like the rising of the sun. But when the sun sets, the petals of the lotus become closed.
Similarly, one disciple has come, he has developed intense desire, burning desire in his heart to love Krsna, unconditionally then the guru-pada-padmagives him shelter. But many times we see, in the course of time that bhakta, that disciple looses hisbhakta-vrtti because of aparadha. If he commits aparadha: nama-aparadha, vaisnava-aparadha, like that, he looses his bhakti-vrtti. His bhakti-vrtti becomes shrunken. Now he is not carrying out the order of the Guru, he is not hearing the message of the Guru, he is not accepting the instructions of the Guru, he is not acting according to the instructions of the Guru, so he is avoiding or disobeying. That means the sun is setting now. When the sun sets, the petals of the lotus close. Similarly, the Guru disappears from the vision and heart of that disciple.
Sri Guru is Always Manifest
Of course, one who is an advanced devotee, who has made advancement, he has already developed taste for this transcendental mellow. So for him this is not applicable. It is only applicable for the neophyte devotee, one who has not made any advancement, one who has not developed any taste for it. If such a disciple or devotee commits some aparadha and associates with offenders or materialistic persons and doesn’t associate and hear from bona fide sadhu than the sun will set for him. Due to his offences, he will disobey the order of Guru, he will violate the instructions of Guru, and the directions of Guru and he will act according to his own whims. Thereby, the guru-pada-padma will disappear from him.
But this is not applicable for very advanced devotees; those who have already developed taste for this transcendental mellow. They cannot leave it because it has become their life and soul. Without relishing the transcendental mellows, they cannot survive. For those bhaktas or sisyas, who have developed taste for this transcendental mellow, jata-rati, the guru-pada-padma will never disappear. Such a dedicated disciple is always with the Guru and the Guru is always with him. In all conditions, he is engaged in the loving service of guru-pada-padma.
A nisthapara-bhakta, one who has achieved at least the minimum stage of nistha, for that bhakta, for that sadhaka, Guru is always with him, Guru will never disappear from him. But for one who has not achieved nistha stage, a stage of complete faith, the apprehension is there that if he is not careful than Guru may disappear. If he commits aparadha and violates Guru’s instructions and order, then Guru may disappear. That means the sun will set and the petals of the lotus will be closed and the disciple will not be able to relish the nectar emanating from the lotus feet of Sri Guru.
Another point is that Guru may be present here on this planet physically or Guru may have disappeared, left this planet and is not present physically, still thatbhakta, the advanced devotee, who has already developed taste and has at least reached the minimum stage of nistha and beyond that to the next stages of ruci, asakti and bhava, for him there is no question of disappearance of the Guru. He is always with his Guru, he sees the Guru and the Guru never disappears from him.
He always sees the presence of his Guru and always realizes that thing. That bhakta always gets his mercy and that is a fact. Minimum stage is nistha.One should achieve minimum stage of nistha; otherwise, that apprehension is there, that guru-pada-padma may disappear. That means the sun will set and the petals of the lotus will close.
Crying is Required
So this is guru-krpa, causeless mercy of Guru. And the bhakta, sisya, sadhakashould cry for it, cry for it. Unless you cry, how can you get? Without crying, nobody can get. For example, when a child cries, mother runs, “Oh my child is crying.” Yes. He cannot be pacified with anything else without mother’s presence.
Mother may be giving him a toy or a doll and say, “Alright, play with it, play with it.” The child is playing with the doll or toy given by mother and mother is engaged in some household work but throwing out that toy or doll, the child cries, cries, cries! Child cries, mother runs. So unless you cry, how can you get it? This crying is required. Koruna na hoile, kandiya kandiya, prana na rakhibo ara. You must cry for the mercy! You must cry. Unless you cry, how can you get the real darsana of Sri Guru? This crying is required. Those who have cried they have gotten the real mercy of Sri Guru.
Srila Gurudev!
krpa-bindu diya, koro’ ei dase,
trnapekha ati hina
sakala-sahane, bala diya koro’,
nija-mane sprha-hina
sakale sammana, korite Sakati,
deho’ natha! jathajatha,
tabe to’ gaibo, hari-nama-sukhe,
aparadha ha’be hata
kabe heno krpa, labhiya e jana,
krtartha hoibe natha!
sakti-buddhi-hina, ami ati dina,
koro’ more atma-satha
jogyata-vicare, kichu nahi pai,
tomara karuna sara
karuna na hoile, kandiya kandiya,
prana na rakhibo ara
This weeping or crying is required. Unless the child cries, the mother will not run. The child cannot get mother’s breast unless he cries. Similarly, unless you cry, how can you get? How can you have the darsanaof Sri Guru? You have to cry. Understand? You have to cry! This crying is required. When the child cries, then mother runs, similarly the Guru runs, he is very merciful, causelessly merciful.
Out of causeless mercy he comes, gives darsana, whether manifested or not manifested. He comes in a dream also and gives darsana. This is guru-tattva,nitya-tattva, eternal tattva, transcendental tattva. He is prakata [manifested], not aprakata [unmanifested]. He is eternally prakata. There is no question of unmanifestion. Sri Guru is eternally manifested, this is guru-tattva. Understand? So you cannot think of the inconceivable mercy of the lotus feet of Sri Guru, sri-guru-carana-padma. Through your material knowledge, intelligence and merit you cannot comprehend the extreme mercy of the lotus feet of sri-guru-carana-padma, the lotus feet of Sri Guru.
Eternal Associate
Guru is parikara, associate, nitya-parikara, eternal associate of Sri Sri Radha and Krsna. This is guru-tattva. Akhila-rasamrta-murtih. He is an associate of both Gaura and Krsna. Especially the last limit, abhadi, of guru-tattvais Nityananda-tattva, Nityananda-svarupa. And Nityananda is Gaura-parikara,eternal associate of Gaura. Similarly, Guru is eternal associate of both Gaura and Krsna. In tattva, guru-tattva and Krsna-tattva are non-different. Therefore, saksad-dharitvena. He is saksad-hari as good as Lord Hari.
Lord Hari is visaya-tattva, whereas Guru is asraya-tattva. Guru is sevaka-bhagavan servitor Bhagavan and Krsna or Hari is sevya-bhagavan, served Bhagavan, understand? Both are Bhagavans. Sevya-bhagavan is Hari or Krsna, and Guru is sevaka-bhagavan, servitor Bhagavan; visaya and asraya, otherwise, tattva is one. Guru-rupe-krsna krpa korena bhakta jane. Krsna showers His mercy in the form of Guru. So one should understand this bhajan-rahasya.Without this understanding, one cannot understand Krsna, one cannot approach Krsna.
One cannot go back home, back to Godhead, definitely. Krsna appears before us in the form of Guru, and as Guru He comes here, appears here in this material world. He comes to us, helps us and He also acts as our friend, so merciful. He showers his causeless mercy and delivers us from this unlimited suffering from time immemorial.
Krsna in the form of Paramatma is there in the heart, known as caittya-guru.So from inside, also, He prompts us and give us intelligence, thereby we will act in a meticulous way and avoid committing any error or mistake. So this is the glory of the lotus feet of Sri Guru. This glory is incomparable. One cannot compare or describe it. It is unparalleled and matchless.
Krsna Krpa Sri Murti
Both siksa-guru and diksa-guru are the representative of Krsna and their krpa,mercy is unlimited mercy. There is no difference between siksa-guruand diksa-guru.
yadyapi amara guru—caitanyera dasa
tathapi janiye ami tanhara prakasa
Although my Guru is dasa, servant of Caitanya, still I know he is His manifestation, tanhara prakasa. This istattva. Therefore, we say Gurudeva, Sri Gurudeva, iskrsna-krpa-sri-murti. He is the embodiment of Krsna-krpa, the mercy of Krsna. When Krsna-krpa assumes a body and appears before us, that is Sri Guru. That Sri Guru is known as Krsna-krpa-sri-murti, the embodiment of the mercy of Krsna. So, if someone develops guru-bhakti, only then will he have the chance to get Krsna.
yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
Svetasvatara Upanisad says, “One who develops the same type of bhakti for Guru as he develops towards Krsna, he is a very fortunate jiva soul. Unto him, all transcendental knowledge will manifest. Otherwise it will never manifest.”
Sri Guru is Krsna-priya-jana; he is very dear to Krsna. He is an eternal associate of Krsna, Radha-priya-dasi,a dear girl companion of Radharani. He is Radha-priya-sakhi, dear girl companion of Radharani, Radha-dasi, maidservant of Radharani, like Rupa Manjari, that is Sri Guru. The mula-guru-tattva,original guru-tattva is Nityananda-tattva. So by gradual descending Sri Guru has come to us which is the mercy manifestation of Nityananda Prabhu, that is Nityananda-tattva; He has come to us. So Nitaicand is both diksa-guruand siksa-guru. Also caittya-guru is the manifestation of Nitaicand. He is guru-tattva. Only difference is the activities, lilas, nothing else. Therefore, we sing this song, sri-guru-carana-padma. This is the significance as to why the feet of Sri Guru are compared to the lotus flower.
Offer Worship with Utmost Care
Vando mui savadhana mate. You should do vandana, offer prayer or worship with utmost care, savadhana mate. Three types of vandana are there: kayika, vacika, manasika, through your body, through your words and through your mind you should offer obeisances, offer prayer, and offer worship to the lotus feet of Sri Guru. So through your body you do dandavat pranam, falling flat on the ground. Dandavat pranam iskayika-vandana.
Vacika-vandana, through your words, you offer prayers, glorify Guru. Through your mind, manasika, always think of the lotus feet of Guru, such nice, beautiful, peaceful, transcendental, blissful lotus feet of Guru. Always meditating and thinking through your mind.
Kayika, through your body, also means through what you have gotten. You’ve gotten some money, material opulence, so you offer; render service through that money, that is kayika, physical. You also have some followers, dependents, jana. With all your subordinates, you should serve Guru. That is kayika. Offering everything, one should render loving service to the lotus feet of Guru. ‘Followers’ means you are a family man. You have wife, you have son, you have daughter, you have friends, servants, whatever. So you serve with all the members of your family. That is kayaka. Through all your capacity, you should serve. This is why it is said, vando mui savadhana mate, with utmost care one should do vandana, offering prayers we should worship Guru – with utmost care, savadhana mate.
Vacika, through your words, you also offer prayers, glorifications to Guru. Also, hear from Guru, sravana guru vakya guru katha sravana. What you have heard, tell that thing to others, also. Allow other persons to hear through you, that is using your words, vacika.You also have some doubts, humbly ask questions and clarify your doubts, that is pariprasna. This is all service, seva.
Manisika, mind, you should put firm faith, unflinching faith, in the words of Guru, firm faith, unflinching faith. And you should understand that in various forms, my Guru has manifested before me and is helping me and showering mercy onto me. This is the thinking of the mind. That is how you should serve through your mind. This is kayika, vacika, maniska.
All vaisnava-sadhus in the world are all manifestations of Gurudeva. Guru-krpa, the mercy of Guru, is my only asset. Nothing else. Therefore, we say, vando mui savadhana mate, do Guru vandana with utmost care. Understand? Be careful! Don’t be careless.
Only Sri Guru Can Bring the Disciple
into Krsna Samsara
Sri Guru says that you are an eternal servant of Krsna. So you should be engaged in the service of Krsna. But where is Krsna and where am I? How can I serve? Is Krsna in the material world? No. Krsna is in the spiritual world, Vaikuntha! Krsna’s world is Vaikuntha samsara, bhagavan-kasya-samsara. I am in the material world. Krsna is the only enjoyer, jiva is not the enjoyer and jivacannot be the enjoyer.
Gurudeva says, whatever you see and find, this is all paraphernalia for Krsna’s enjoyment; it is not for your enjoyment. In Krsna’s world in Vaikuntha, enough abundance of Krsna’s enjoyment is there. As you want to become free from clutches of maya, similarly, Bhagavan, Supreme Lord Krsna wants to take you out of maya’s clutches, maya’s fort and engage you in His service, that is Krsna’s desire.
Krsna is the only enjoyer and His desire for enjoyment is unlimited, ananta. Therefore, He wants to enjoy taking everybody into His embrace. That He wants. You are a tiny jiva; have you any capacity to enjoy? You have no capacity to enjoy at all! You are not enjoyer what capacity do you have? You have only developed some abhimana that ‘I will enjoy, Oh I will enjoy.’ It is all abhimana, pride, but you have no capacity to enjoy. But Krsna has unlimited capacity. He is the only enjoyer. He enjoys in unlimited ways. Jiva is to be enjoyed, upabhogya. Jiva is not bhokta, jiva is not enjoyer, jiva is to be enjoyed, upabhogya, do you understand what Krsna wants? But Krsna is there in His abode, in vaikuntha-rajya, in the spiritual world. You are here in, sakuntha-jagat, the material world. So how can you serve? But he has made a trick for you. Krsna has made a trick for you. What is that trick? That trick is Gurudeva. Sri Gurudeva is that trick. He has sent Gurudeva here to this material world and Gurudeva has prayed for Krsna’s samsara here. That is Krsna’s desire, “Let My samsara manifest.” Pure Vaisnavas, sadhus-mahajanas, they are Gurus. So, by sending them here, Krsna wants His samsara to manifest here. And Gurudeva has opened that samsara here. The Supreme Lord has not said to Gurudeva, “You go and do your samsara.” He has not said like that. The Supreme Lord said, “You go there and do My samsara.” So, by the desire of Krsna, Gurudeva has come here and he has opened Krsna’s samsara. Krsna is his eternal master, nitya-swami, and Gurudeva has dedicated his life, complete dedication, complete surrender, kaya, mana, vakya, his body, mind and speech, everything, he has dedicated and surrendered to Krsna.
So, those who come to him, those who take shelter at the lotus feet of such a Sri Guru, he takes them and makes them enter into Krsna’s samsara. Gurudeva says, “I am opening Krsna’s samsara, I am doing everything for the pleasure and enjoyment of Krsna, so, you come and enter into Krsna’s samsaraand render unalloyed loving service to Krsna and thus you’ll be free from the clutches of maya and free from material suffering.”
How to Approach Sri Guru
Gurudeva may sit in any solitary place, secluded place, and may engage himself in his bhajan. He may sit there by the side of Radha-kunda, Syama-kunda, making a cottage there, doing his bhajan. He can do so. But why he has come here, especially to the western world where maya is very strong, gross materialists are there. His heart bleeds, seeing the suffering of the jivas. He has come here, giving up all these things, to give you opportunity how to do Hari-bhajan, Krsna-bhajan, service to Krsna. He has come to teach you that thing and to give you opportunity how to serve Krsna. You have forgotten Krsna, so just to revive your remembrance, smarana, and to give you opportunity to serve Krsna, he has come here. So he has opened this samsara, opened a factory. So you become an employee in that factory. Then, thereby you’ll enter into Krsna’s samsara.
Now some may say, ‘I am doing harinama and chanting, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.’ You may be chanting, you may be doing Hari-bhajan, but unless you enter into Krsna’s samsara, what value is there? So in order to enter into Krsna’s samsara you have to approach a bona fide Guru, Sri Guru. So that Gurudeva is calling you, “Come, come! Enter into the samsara I have opened here.” Unless you enter into Sri Guru’s samsara, you cannot enter into Krsna’s samsara and chant offenselessly.
You maybe chanting lakhs and lakhs of Names of Krsna, but if it’s all offensive then your anarthas can never be destroyed. Even if you chant lakhs of offensive Names, still you cannot make any advancement at all! Many are chanting, but what are they getting? Only by chanting the Holy Name, can one go to Vaikuntha? No! No! No! You can never make any advancement if you are chanting with offenses. Gurudeva has come here to teach you that you should enter into the guru-samsara, that is Krsna’s samsara. You are a servant of Guru and Krsna, you have to render service, you should render service by entering into the guru-grha, the house of Guru, then you will get perfection, otherwise you cannot achieve perfection.
So entering into the samsara of Guru, what do you want? Do you want to take everything and not to give anything? You have gotten a lot from Guru! Have you not gotten? You have gotten a lot, a lot from Guru. But unless you are a servant, and unless you serve in the house of Guru, what is the benefit? No benefit will be there. Therefore, Gurudeva says, “Come and join, enter into my samsara, that is Krsna’s samsara, yes. Join here, join here, then all your anarthas will be destroyed.” Dedicate your body, mind and speech, soul everything for the service of Guru. You have come to the house of Guru. So he has opened a factory, so you should be an employee in that factory. You should be an employee; the Guru will give you employment in the factory, Gurudeva has opened. That is the service of Krsna, Krsna-seva-yajna. This isyajna, sacrifice, to offer service to Krsna. That is seva-yajna. Unless you join in that seva-yajna, unless you render service in guru-grha, you cannot get real benefit at all.
Perfection is Guaranteed
And Gaurasundara, Mahaprabhu, speaks and teaches through Sri Guru. So, giving everything that is: kaya, mana, vakya, body, mind and speech, you have to serve Sri Guru and then perfection is guaranteed. Perfection is guaranteed, definitely.
So many impediments, obstacles, are there. Material world means every step there is danger, every step there are so many stumbling blocks. But if you completely surrender through your body, mind, and speech then all your impediments, stumbling blocks, obstacles will be destroyed within a moment. In this very life, in this very life you’ll achieve perfection. There is no doubt about it. Without the mercy of Guru, without service to Guru, nobody can understand Krsna, nobody can approach Krsna, nobody can get Krsna, which is the ultimate goal of human life. Therefore, we offer this prayer everyday and offer worship to Sri Guru.
Therefore, we offer this prayer everyday and offer worship to Sri Guru.
sri-guru-carana-padma, kevala-bhakati-sadma
vandon muni savadhana mate
From Srila Gour Govinda Swami Archives
Sri Guru Nityananda Prabhu Publications