By Kesava Krsna Dasa
How to become a guru within ISKCON? Many say that our understanding of guru-tattva is undeveloped. Others opine that we are far from enabling traditional guru/disciple roles. Should the question even be asked, āHow to become guru of disciples?ā Are we missing something?
How to become guru has been problematic from the time of Srila Prabhupadaās physical departure. The age-old traditional guru/disciple roles have to somehow conform to a modern managerial structure of checks and balances ā the parallel system of authority is rightly helping to curb possible excess of power.
The very nature of a cooperative ISKCON causes policy-makers to try and fit in guru/disciple requirements. Guru-tattva will be moulded by institutional necessities. To date, all members of ISKCON are officially sisksa followers of our Founder Acarya, Srila Prabhupada. This in itself has a balancing effect on all ISKCON members. This balance might cause others to think that this impinges on traditional guru/disciple roles, for it now appears that gurus do not have outright āsovereigntyā as it were, over their disciples.
In spite of the proactive accommodating nature of these strictures implemented by reactive measures, there remains differing views on institutional guru-tattva. To illustrate, one sannyasa told me that he thinks the original eleven gurus nominated by Srila Prabhupada should remain gurus because His Divine Grace cannot be mistaken. This is interesting, because if we follow this opinion, it would turn all subsequent guru-tattva policies literally upside down.
Along with these parallel strictures come new possibilities, as raised in various arguments during ongoing female diksa guru discussions. One of them is how new ISKCON members, in spite of knowing they must take shelter of Srila Prabhupada until such a time that they choose an initiating guru to dedicate their lives for, would prefer to take shelter of one whom they developed a strong relationship with, who is not an initiating guru.
This will be a cause of further intense discussion, not because this issue was raised by a prominent female devotee in this position, but because it is certain that the same is true for many other senior devotees as well, including males. It is sure to open up into something that our institutional version of guru-tattva obliges, or not.
Let us look at some hard realities. Most, if not all initiating gurus are forever on the move preaching. This means that most correspondence between disciples and their gurus is distant, but instant, as technology allows, and if time permits. Following in Srila Prabhupadaās footsteps, the modern initiating gurus have largely distant relationships with their disciples except if and when they visit ā yes, we know how the internal bond should bridge any distance.
But these relationships are not always solidly personal as we might have expected them to be traditionally, when both gurus and disciples were usually localised. In one sense, these localised guru/disciple roles were more natural. We have to admit that our fast-paced modern adaptation of these same roles is unnatural in comparison, and therefore āUtility Is The Principleā. If some gurus are unable to identify each of their disciples by name, is that of concern?
The modern institutional standard for becoming a guru is usually based on candidates proving and excelling in certain areas of preaching, backed by excellent personal conduct. It is worth noting that these are measurable for-all-to-see achievements. Theoretically, candidates might strive for these measurements simply to become guru. This does not gel with those who say that to become guru is much more than āearningā such a position ā it should be self-evident sanction from a pure guru.
Aside from all these candidates for guru, there is perhaps a greater number of sincere and qualified senior devotees who do not come forward for guruship. As we tend to base our estimations of devotees on what āexternalā measurements they match up to, we also miss out on many others who match up internally and not notice them properly. How much could we be missing when we base our measurements externally?
Generally speaking, it is those devotees who prefer to remain background, anonymous or low-key who might have more spiritual substance. As these types of devotees are mostly localised, there are chances of newcomers being āattractedā and inspired by them spiritually. But they are not on the list of initiating gurus. It is going to come to our attention that locally is where the greatest need for gurus is met.
At the local level, close relationships are formed between newcomers and senior devotees. Translate this into institutional ISKCON terms and we will find that there is something more natural in these relationships. If the local devotees are internally qualified to become guru, but are not gurus, the potential for expansion could be impeded, that goes unnoticed by us.
Local gurus will be most productive because they can engage disciples in areas (local) where forever travelling gurus cannot, or who do not have the time and energy for. The local guru subject will inevitably be considered as we expand. This will also lead to the need to ask of standards and criterion for such devotees.
Let us suppose we expect a minimum standarad of say, 30 or 35 years serving within ISKCON, and candidates have proven continuous dedication, along with suitable personal Krishna conscious qualifications for instance. Such can be verified and approved by combined authorities locally.
Such an expansion as this may necessitate further checks and balances, and we expect anxious consternation, which brings us to the subject of being a guru. Is the position of guru actually something any of us could strive for? Even with the best of intentions for ISKCON?
Some devotes joke that if anyone is concerned about their future financial security and health, then become a guru or sannyasa. We also have to admit that there is a gulf of difference between general devotees and those who have access to finances and healthcare. Is this āinequalityā justifiable within ISKCON? Is this too reminiscent of corporate workings?
If these sorts of security help in wanting a guru position, we have to say it is motivated. At ISKCONās early stage of development without adequate all-devotee-cover finances and health in place, thoughts like these do go through the minds of devotees ā they talk about them.
This is pertinent to our guru discussions because in material society there are music gurus, soccer gurus, financial gurus, food gurus and the rest. The sacred position of guru has been taken over by commercialism. It is nice that another Sanskrit word has entered the lexicon of English vocabulary, but we see itās descent into normal inane usage.
The guruship to which we refer relates literally to Guru-everything. Why everything? Dpes not the guru give the holy name which is everything? Does not the guru give Seen Truth (transcendental knowledge) that is everything? Does the guru represent Krishna who says āaham sarvasya prabhavoā?
To be able to give āeverythingā intact and representing parampara adds extra magnitude to the position. And how frequently the devotees debate back and forth on lady gurus in the meantime… Is there a special prerogative that because we are a part of ISKCON and benefit from much good association, that we can adapt as Kali-yuga deteriorates?
For instance, when Sri Chaitanya Mahaprabhu orders that āeveryone become guru,ā is He saying that everyone must become maha-bhagavata first? Surely, the Lord understands the role of ISKCON within progressing Kali-yuga. Does this āeveryoneā mean males only?
We have this call from Lord Chaitanya, and it is open to debate as usual. And we have realities as we face them. Against these we hold cherished ideals such as Srila Prabhupada naming only Jahnava Mata as an example of lady acarya, and that only the most elevated purest can initiate. We can then ask, why did Srila Prabhupada ācome downā to the madhyama level to interact and preach? Did not our previous acaryas do the same?
If madhyama is a good enough platform from which to preach and accept disciples, and a great many ISKCON devotees are of madhyama substance ā though from sraddha upwards – both men and women, is this not suitable either for accepting disciples? On this level, we must acknowledge that many of our ālocalā devotees are there too.
Besides quoting Srila Prabhupada for or against lady gurus which is largely inconclusive, because there are valid points both ways, we can try and balance them with those of Lod Chaitanya and the madhyama level of advancement. There are more references as well. But, yet we are normally thinking that nobody ever wants to become a guru for understandable reasons.
Do some devotees secretly aim to secure a position for long-term security? Because the alternative is, if one joined young and has no work experience or something to fall back on, itās going to be difficult. If one is not concerned about finances and health security, is there a legititmate case for becoming a guru in order to please?
If say, all our lady members felt comfortably secure in knowing that they shall be respected and honoured as Mothers in the true sense of the term, and have all security provided, would that be enough reason not to strive for guruship? If, on the other hand there are urgent, pressing reasons in wanting to help newcomers go Back To Godhead, should any of us stand in the way of this?
Once the allowance for lady diksa is given ā whether soon or years ahead ā it will open up the possibility of more and more devotees being asked or required to initiate. This can be seen as opening the floodgates of Sri Gaurangaās mercy or lowering the bar in spiritual terms.
In any case, ISKCON will go through more phases of change and reform. Our institutional guru-tattva will also change in practice. To speak of definitive guru-tattva will be determined according our fitting standards, though eternal principles remain. Many devotees remain undecided on lady gurus, but can try to offer some thoughts of things assured to happen.
When our local devotees attract newcomers and form close relationships with them, this is the closest thing to the traditional guru/disciple roles we can detect, and in line with guru-tattva. If we are really intent on expansion, perhaps this is the way to go.
Ys Kesava Krsna Dasa
In this essay, several points need to be crystalized. Does the GBC have the final authority to appoint or approve of guru-ship in ISKCON? Are the disciples of gurus outside of ISKCON welcome to attend programs and serve within ISKCON?
For the first question: Since the authority for managing ISKCON was placed in the GBC by Srila Prabhupad, the GBC would need to determine how diksha gurus would relate within ISKCON. That is a given. The risk for irrational behavior by a puffed up person in the role of guru could seriously disturb the workings of ISKCON. It is vital therefore that the GBC can check the activities of such a person and his or her followers. The ISKCON society has managed to continue to function despite so many challenges over the decades that they have proven their worth.
Secondly, there are several instances where ISKCON bhaktas left to create their own followings. While they have not flourished, they have provided a certain flavor for their missions. Hopefully, they will not alienate their followers from integrating within ISKCON or even other missions if needed, so that the spiritual nourishment of these souls is necessary beyond the life of their preceptor. It was created as a “house the whole world can live in”.
It has always been my opinion that ISKCON should take the high road in this regard. Certainly, there have been and there will likely be “fishing expeditions” by outsiders to gather followers for their own missions from amongst the ISKCON initiates. If ISKCON reacts in a fearful manner, it can be counterproductive…driving someone away. On the other hand, we have seen how Srila Prabhupad was very angry when others would try to steal his disciples, and would try to defame Srila Prabhupad. Where is the line to be drawn. That is a fluid question, and one which may require time/place/circumstance to be considered. ISKCON followers should be advised to avoid mayavadi conceptions and prakrita-sahajiya conceptions. I have heard one such person say that Sri Sri Radha Parthasarathi does not reflect Vraja lila. However, I would counter that Sri Sri Radha Madhava would have a similar place. In other words, Madhava refers to the Husband of the Goddess of Fortune. This refers to Srimati Radharani pining for her beloved Krishna, ie Union in Separation. Hence, do not be influenced by people who cannot appreciate Sri Sri Radha Madhava or Parthasarathi. Pusta Krishna das
The point is that we need at least one pure devotee amongst our diksa and siksa gurus, so that we may get a chance to be bestowed prema bhakti.
Besides, Srila Prabhupada’s instruction in regards to becoming guru is cristal clear: “You become guru only when I order”!
So, it is not up to us, male or female, to decide when we can or want to be guru. Besides, we should keep in mind the teachings of Sri Caitanya Mahaprabhu “na dhanam, na janam, na sundarim…”.
Hence, we have to become guru, as a matter of duty, only if it is Krishna’s will, and if that will is expressed by our Guru Parampara.
As it is, no one can intronize oneself as the Ambassador of a country. One has to be nominated by a higher authority of that country. Similarly, no one can declare that he or she is the representative of our Guru Parampara, composed of pure devotees only, without having been nominated and empowered by a bona fide member of our Parampara, who is an eternal resident of Goloka Vrindavana and a confidential associate of Sri-Sri Radha-Shyamasundara…
That is to say, only if Srila Prabhupada, or a bona fide guru ordered by him to become guru (before or after his physical departure), orders us, in a similar way that Srila Prabhupada himself has been ordered by his own spiritual master, to become guru, are we legitimate to act as guru.
Plus, as Srila Prabhupada states, “the training must be complete”.
So, it is not and ought not be an improvised or whimsical process, left up to the appreciation of some conditioned souls, be they holding a title or some managerial position.
Hoping this finds you all well,
I remain,
Affectionately yours,
In Srila Prabhupada’s service
Das dasanudasa
Puskaraksa das Vanacari
Puskaraksa Prabhu,
I can understand and appreciate your consistency on the āguruā issue. But how to translate your viewpoints into practical reality?
You speak of having a āpureā devotee in our midst who can sanction new gurus. You mentioned that Srila Prabhupada is there.
In the absence of direct physical communion with Srila Prabhupada or this āpureā devotee you speak of, it appears that the only way a guru-to-be can take up guruship is to receive darshana of Srila Prabhupada or such a āpureā devotee, within a dream state or other such revelation.
For the sake of verification of such dream-darshana, others would have to share the same dream to announce such confirmation for the devotee community. Otherwise, how many āreligionsā have started from ādreamsā and ārevelations.ā
Shared darshana-dreams have occurred before but they are uncommon. The viewpoints you espouse are of this uncommon nature. On this level, waiting for authorisation from āpureā sources is going to be extremely few and rare between.
Meanwhile, ISKCON has the urgent task of spreading Krishna consciousness far and wide. Is it not that if we all have to wait for such divine sanction for guruship, it might hold up our preaching?
Besides, if the combined number of devotees and wise counsel making up the authorising process for guruship is meant to do this function, is this not good enough?
If you say that there isnāt that one specially enlightened soul among such guru authorisation counsel, and therefore their nominated gurus are questionable, then what about the fact that a truly enlightened soul as Srila Prabhupada did nominate gurus, but not all of them made it?
The lesson is, that even if a āpureā devotee does nominate a guru, is it guaranteed that such a guru will never fall? Considering the urgency of preaching, do you still propse that gurus be nominated through shared revelation or other acts of rare krpa?
Ys Kesava Krsna Dasa.
Not every person who assumes the duties of a diksha-guru or Vaishnava-acharya will be of the same spiritual stature. Each personality will reflect the priorities of their line and their own hearts. We must not be envious of those in such positions of responsibility, but we do not need to compare each and every one to other historically great mahatmas like Srila Rupa Goswami or our Srila Prabhupad. The mandatory requirement is that the invested teacher remains “parampara”, ie they repeat the teachings in the line of Krishna. Ideally, the Vaishnava-acharya will be a transparent via medium to Krishna, meaning that their students will feel yearning to follow the line of Krishna consciousness.
Indeed, the subsequent teachers must feel very meek and humble, and dependent upon the mercy of their own teachers. These issues may seem self-evident, but in the earlier days of those who acted as gurus after Srila Prabhupad’s departure, there was much confusion and certainly some misrepresentation due to the self-interests of some of the individuals. Even older individuals have been taken down by maya because of the inability to control their senses.
Thus, Srila Rupa Goswami has defined that the prospective teachers must be able to tolerate the “urges” of the speech, the tongue, the mind, anger, the belly, and the genital (vaco vegam, etc.). And, one who becomes such an undisturbed dhira, tolerating the many urges of the material senses and mind….sarvon api mam pritivim sa sisyat. Such person can take disciples or students from around the world. There is nothing new and Srila Rupa Goswami has set the necessary standards.
Whether one is requested to become an initiating spiritual master by another authority, or the circumstances dictate that necessity (to some extent as it did for Srila Prabhupad when he came to the West), the preliminary qualities of being transcendental to the urges of the senses is mandatory prerequisite. Interestingly, when Srila Prabhupad was once asked by a reporter in the West, “you were given the order to preach Krishna Consciousness in the West in the 1920’s, why did you wait so long to come?” Srila Prabhupad replied: “I was preparing my self. It is not so easy to preach Krishna consciousness.” Hare Krishna. Pusta Krishna das
Dear Kesava Krsna Prabhu
The point is that we ought to present Guru Tattva as it is, and adhere to it.
There is no scope for us to make our little arrangements or promote some concoctions, be they individual or collective.
Srila Prabhupada is not fallible, as some may consider. He clearly explained to his disciples: āYou become guru when I order. On my order.”
So, the point is to be patient and humble enough to wait for that order.
Unfortunately, we have no experience in Transcendence and thus, no faith in It!
We reason with our material mind and our material intelligence. We serve our ahankara! āYes, I want to be guruā¦ At least, that will grant me some protection in my old daysā¦!ā, as you present on behalf of some devotees who are worried about their healthcare, due to our lacking expertise in organizing varnasramaā¦.
The fact is that Sri Guru can contact us in many ways, as he wishes and thinks appropriate. A nitya-siddha is not limited. He is not subject to material limitationsā¦ Otherwise, why would we worship him as saksad-Hari, as the external manifestation of the Supersoulā¦?
We also have to keep in mind that the pure devotee, who is a liberated soul, can liberate the whole world. He is Jagat Guru. His glories are sung in the whole universe.
So where is the need for some conditioned souls to become self-appointed and take up the position of guru on their own initiative, or under the influence of other conditioned soulsā¦?
Indeed, Srila Prabhupada advises us to accept an uttama adhikari Guru, and qualifies the guidance of a madhyama-adhikari as unsufficient.
So, the best system would be to have pure devotees only, acting as Guru, who will obviously have received the order to do so from our Parampara, composed of pure devotees only.
The question of double checking if they have received the order from Sri Guru, to become themselves Guru, is irrelevant and beyond the reach of conditioned soulsā¦.
As it is, we currently do not have a ānominationā process within ISKCON. We have a āno objectionā process. So, donāt you think that a pure devotee chosen by Sri Guru and Krishna to represent the Parampara would not be able to go through this no objection processā¦?
Besides, if some sincere devotees are willing, why would they not offer to act as rittvik on behalf of our pure devotees. In this way, our mission would spread, according to the geographic criteria, as Srila Prabhupada implemented it himself while he was present.
It is very interesting to hear these arguments. Then, there is the practical issue. The aspiring bhaktas must be initiated into Hare Nama. They must hear the offenses against the Holy Names so that they can avoid them. These are very practical issues, and one or many may not be delayed in that process. Faith, sraddha, is the foundation of spiritual life. Then association with devotees, etc. Krishna must give backing to sincere servitors, even if they are not self-evident as Maha-bhagavatas. If one is drowning in an ocean with no sight of the shore, and the lifeboat comes by, you must get into the boat. One may make all sorts of excuses that this one or that one “may not have the full qualifications”. Perhaps there will be holes in the lifeboat that must be plugged. So be it. Lord Chaitanya is providing the backing for His sankirtan movement. It is not counterfeit.
Some have taken initiation from a person in the line that later fell down. Are his disciples doomed? I think not. Because, the faith of the aspiring bhakta is being tested. So many devotees have been tested in this way, and they survived spiritually to live another day! All glories to those bhaktas!!! Their faith is strong, and can strengthen others as well. Their encouragement for others is also real, not counterfeit.
Srila Prabhupad demonstrated that we have to maintain faith in the process. It is the life of the bhaktas. Krishna is real. He is not limited, and He is within everyone’s heart. Bahir Nrsingha hridaya Nrsingha. He is outside, and He is within the heart of the bhakta. Srila Prabhupad never suggested that the ISKCON society would end with him. He provided a suprastructure that is being filled in. Perfect or nonperfect, it is Krishna centric, and therefore it is perfect and worshipable.
And, very importantly, one must not become a victim also of the shastra, like a book-learned brahmana. If one fails to commit to Krishna consciousness for fear that they might not be surrendering to the Mahabhagavata, then life may pass by without profit. The spirit of the shastra is Sharanagati, surrender to the Lord. The Lord says “surrender unto Me only”, and the vaishnava-acharya says “surrender unto Krishna only.” Transparent via medium. Hare Krishna. Pusta Krishna das
The articles and comments, especially Pusta Krsna Prabhu’s comments, seem very clear and correct.
I am not sure I understand, though, what Puskaraksa means in this statement:
“So, donāt you think that a pure devotee chosen by Sri Guru and Krishna to represent the Parampara would not be able to go through this no objection processā¦?”
I think a pure devotee chosen by Guru and Krsna to represent the Parampara should easily pass the “no objection” process of the GBC. Why would any GBC member object to such a person’s candidacy?
Perhaps a part of the no-objection process should include an interview with the candidate himself (or herself) to determine the candidate’s motives and whether they have really received and understood the order of Sri Guru and Lord Caitanya to become initiating gurus? But I think that is already covered by the questionnaires filled out by a local council and by the GBC members’ own personal familiarity, in many cases, with the candidates, and the requirement that the candidates attend a seminar with other senior devotees and GBC members.
I sincerely hope that no one will want to take up the service of being an initiating guru to solve the economic problems of old age, thinking “I will get some disciples to support me”, as Puskaraksa suggests.
But the reason for the “no objection” process seems clear to me. There may be people in ISKCON who could attract disciples, who have such impure motives, or who are not behaving or speaking in line with Parampara or in cooperation with the institutional management. Such people should not be permitted to serve as diksa gurus in ISKCON. It would cause too much of a disruption. The current system is working to prevent this.
One who is actually ordered by Srila Prabhupada and the previous acaryas to initiate disciples should be by nature cooperative with the desire of the Supreme Lord and the senior devotees. A guru is an exemplary disciple. The hand feeds the stomach, and thus there is harmony, cooperation.
We expect to see this kind of cooperation between our senior leaders and spiritual masters in our society. A guru does not have to be some kind of “renegade” or “law unto himself” in order to prove his purity or freedom from institutional rules. Rather, he should sympathize with the legitimate need for some rules in a preaching institution. Even if he does not agree with every detail, he or she should agree with the system Srila Prabhupada established.
In answer to our dear Akruranath Prabhu, I would say that:
– the answer to the question I asked Kesava Krsna Prabhu, i.e. if a devotee chosen by Sri Guru & Sri Gauranga to represent our Parampara, would be able to go through the “no-objection” process, is obviously: “yes”. For, what possible opposition (whatever may be the cause, i.e. for example a local jury or some opposing member/s) could win over our previous acaryas’ and Krishna’s Supreme Will…?
– he might not have read our dear Kesava Krsna Prabhu’s text very attentively, for it is he (and not me) who reported the following, which I personally had not even imagined…:
“Some devotes joke that if anyone is concerned about their future financial security and health, then become a guru or sannyasa. We also have to admit that there is a gulf of difference between general devotees and those who have access to finances and healthcare. Is this āinequalityā justifiable within ISKCON? Is this too reminiscent of corporate workings?
If these sorts of security help in wanting a guru position, we have to say it is motivated. At ISKCONās early stage of development without adequate all-devotee-cover finances and health in place, thoughts like these do go through the minds of devotees ā they talk about them.”
In answer to our dear and respected Pusta Krishna Prabhu,
– without having to reexplain Guru Tattva via numerous quotes already presented in earlier Posts, I would just simply state that Guruship and discipleship is too serious and acurate of an issue, to merely get carried away, on the basis of so-called good sentiments, which even if they may externally seem to be encouraging at first glance, end up being equivalent to paying people with counterfeit money… and getting Nama aparadha or Namabhasa, rather than Suddha Nama…!
As a matter of fact, it takes a certain amount of past sukriti to meet a pure devotee, but it does also take a great deal of sincerity.
Otherwise, as we all know, in this age of Kali, if there are some cheaters, it also means that some may deserve to be cheated…
So, everyone of us ought to be very introspective and with all the sincerity at our command, pray to Mahaprabhu and Srila Prabhupada, so that we may not only come in contact with some pure devotee(s), but also and above all, so that we may become sat sisyas of such pure devotee(s)…
In the end, I would like to offer, for everyone’s contemplation, this beautiful verse from Srimad-Bhagavatam:
My dear Lord, You are glorified by the selected verses uttered by great personalities. Such glorification of Your lotus feet is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You. Devotees thus gradually come to the right conclusion about the value of life. My dear Lord, I therefore do not need any other benediction but the opportunity to hear from the mouth of Your pure devotee. (S.B. 4.20.25)
PURPORT
It is explained in the previous verse that one has to hear glorification of the Lord from the mouth of a pure devotee. This is further explained here. The transcendental vibration from the mouth of a pure devotee is so powerful that it can revive the living entity’s memory of his eternal relationship with the Supreme Personality of Godhead. In our material existence, under the influence of illusory mÄyÄ, we have almost forgotten our eternal relationship with the Lord, exactly like a man sleeping very deeply who forgets his duties. In the Vedas it is said that every one of us is sleeping under the influence of mÄyÄ. We must get up from this slumber and engage in the right service, for thus we can properly utilize the facility of this human form of life. As expressed in a song by į¹¬hÄkura Bhaktivinoda, Lord Caitanya says, jÄ«va jÄga, jÄ«va jÄga. The Lord asks every sleeping living entity to get up and engage in devotional service so that his mission in this human form of life may be fulfilled. This awakening voice comes through the mouth of a pure devotee.
A pure devotee always engages in the service of the Lord, taking shelter of His lotus feet, and therefore he has a direct connection with the saffron mercy-particles that are strewn over the lotus feet of the Lord. Although when a pure devotee speaks the articulation of his voice may resemble the sound of this material sky, the voice is spiritually very powerful because it touches the particles of saffron dust on the lotus feet of the Lord. As soon as a sleeping living entity hears the powerful voice emanating from the mouth of a pure devotee, he immediately remembers his eternal relationship with the Lord, although up until that moment he had forgotten everything.
…/…
For a conditioned soul, therefore, it is very important to hear from the mouth of a pure devotee, who is fully surrendered to the lotus feet of the Lord without any material desire, speculative knowledge or contamination of the modes of material nature. Everyone of us is kuyogÄ« because we have engaged in the service of this material world, forgetting our eternal relationship with the Lord as His eternal loving servants. It is our duty to rise from the kuyoga platform to become suyogÄ«s, perfect mystics. The process of hearing from a pure devotee is recommended in all Vedic scriptures, especially by Lord Caitanya MahÄprabhu. One may stay in his position of life ā it does not matter what it is ā but if one hears from the mouth of a pure devotee, he gradually comes to the understanding of his relationship with the Lord and thus engages in His loving service, and his life becomes completely perfect. Therefore, this process of hearing from the mouth of a pure devotee is very important for making progress in the line of spiritual understanding. (End of Bhaktivedanta Purport)
Grantha-raja Srimad-Bhagavatam ki Jaya…!
Srila Prabhupada Patita Pavana ki Jaya…!
All glories to Sri Guru & Sri Gauranga
Das dasanudasa
Puskaraksa das Vanacari – GGS
It sounds like we are all on the same page. I think I was thrown off by the double negative in Puskaraksa’s question. In an earlier draft of my comment I raised this possibility, but then as I got writing more I cut that part out to keep within the word limit. The question probably should have been phrased:
“…donāt you think that a pure devotee chosen by Sri Guru and Krishna to represent the Parampara *would* be able to go through this no objection processā¦?ā (instead of “would not”)
And the answer of course would be, “Yes.” If not, we would have to improve the “no objection” process, because the last thing we want is to be excluding people whom Srila Prabhupada wants to be serving as diksa gurus.
Sometimes in jurisprudence they say things like “We would rather let ten guilty men go free than to convict one innocent man.” And yet we do convict innocent men, all the time, apparently.
I wonder if we might have a similar attitude toward approving gurus via “non-objection”: Any process being inherently imperfect, should we think, “We would rather let ten (or five, or two) not fully qualified devotees initiate disciples in ISKCON rather than have one who has been specifically ordained by Srila Prabhupada and Krsna for that confidential service excluded via the ‘no objection’ procedure”?
At any rate, the whole idea of “no objection” should be clear (sometimes in talking to devotees I find some are still unclear about this):
When the GBC gives its “no objection” blessing that a devotee in ISKCON may initiate disciples, the GBC is NOT certifying that person as a perfect paramahamsa, an advanced devotee, or even a bona-fide guru.
That is NOT what is going on. It is NOT a stamp of approval or certification that ISKCON has determined this person to be a bona-fide guru, an uttama-adhikari, a madhyama-adhikari, or anything.
It is nothing more or less than the GBC exercising some oversight to prevent clearly unqualified or troublesome,worrisome candidates from having disciples. Because even though a guru-disciple relationship is a personal matter between the guru and disciple, it has broader social dimensions (like a marriage). People outside of the relationship still have to approve and respect that relationship.
Even in a wedding ceremony there is a point when they announce, “If anyone has any grounds for objecting to this union come forward now.”
And similarly with the guru-disciple relationship in ISKCON…
Even in a wedding there is a point in the ceremony when the priest announces, “If anyone has any grounds for objecting, come forward now.”
A marriage is a private family matter, but it has broader social dimensions. If the marriage is abusive or the parents are unfit, sometime the state has to step in to prevent mistreatment or criminal neglect.
A wedding ceremony invites family and friends, members of the couple’s community, to witness and approve the union, and everyone hopes and blesses that it will prove successful and exemplary and will produce a new generation of good members of society who make positive contributions.
And similarly with the guru-disciple relationship in ISKCON, even though the relationship is between the guru and the disciple, there are broader implications. The disciples’ respect for their guru as a confidential representative of Krsna has to be honored and respected by the rest of the society.
So, as in a marriage, there is some general social oversight. But still, it does not absolve the disciple and guru from the responsibility of forming their own relationship based on faith and sincerity and strict observance of the rules and requirements that govern such relationships.
This is healthy. We are not an institutional personality cult. The institution of ISKCON is promoting more than just following some charismatic leader: we have a grand tradition of numerous past acaryas and revealed scriptures and commentaries on those scriptures, Bhagavad-gita and Srimad-Bhagavatam and Nectar of Devotion. For charismatic personalities, we have the Personalities of Godhead, Lord Caitanya and Nityananda. And also we have our Founder-Acarya, Srila Prabhupada, who emphasized that his credit was only to present exactly what he heard through parampara, without adding or subtracting anything.
We may have many charismatic individual devotees who are empowered by the Lord as His instruments, but we have much more: the entire authorized science of bhakti-yoga as presented in the great scriptures and by the great acaryas.
The guru-disciple relationship is something different. It is not a cult of public hero worship but a necessary method of changing a disciple’s heart by formal acceptance of a particular advanced devotee as God’s representative and mentor. It is a confidential, private affair.
But because it has public implications for ISKCON, there must be some oversight via a ‘no-objection’ process.
Thank you, Akruranath Ji, for pointing out my wording mistake in my initial Post, which I actually automatically and unconsciously corrected in my answer to you.
I do not know how much the comparison in between allowing someone to act as guru and a wedding ceremony is valid, all the more that many people get married in private…!
Yet, not allowing lazy and crazy people in our temples, was one of Srila Prabhupada’s recommendations. Recommending devotees for initiation was also another one. So, limiting the access to guruship to devotees who do not raise serious objections may also be a good principle, as long as we don’t allow the wrong people and block the right people…
Yet, the capacity to cooperate with devotees within the institution and accept the authority of the Governing Body Commission as a principle of governance initiated by Srila Prabhupada himself, are some of the necessary criteria for one to operate within ISKCON. Otherwise, one may just go out of ISKCON and do whatever he may want to do, on his own, without requiring any authorization or permission from any ISKCON authority or any local council.
Thus, it is also a matter of tolerance, of patience and of faith, that Srila Prabhupada and Krishna will, sooner or later, correct any individual or collective mistake, made by some of our ISKCON members.
Srila Prabhupada instructed us to never leave ISKCON… So why would a faithful disciple or follower leave ?
We just have to tolerate and cooperate. Sri Caitanya Mahaprabhu, our Parampara and Srila Prabhupada definitely empowered ISKCON to be the main vessel for many a soul to go back home, back to Godhead…
Sometimes, some devotees may leave ISKCON thinking that the grass is greener in the field of some of our next door neighbors. But, this is generally just an illusion, as anarthas are present in conditioned souls anywhere one may go… So, difficulties are there, everywhere, no matter where we go.
So, best is to put our trust and faith in Srila Prabhupada and his sincere followers… As it is, we shouldn’t be attached to position. As a matter of fact, guruship should not be envisioned as a position either… It is a service of the highest importance and a most demanding one… So, one just need to be asked by the predecessor acarya to render such service, for he will have been trained and prepared for it and then empowered…
Otherwise, Prabhupada says: “You can imitate, but it will not be very effective…!”
Puskaraksa das says: “Unfortunately we have no experience in transcendence and thus no faith in IT” (#5 above). I think it is important to realize that there are likely many, many bhaktas who have had some experience in transcendence by the grace of Krishna. And, they do have faith in this transcendental perspective. That perspective is vital. Avajanati mam mudha…one who thinks that Krishna is an ordinary human being falls into the category of “foolish”. Krishna will not hold back his mercy. He is aware of our heart and consciousness. He reciprocates. I would be so bold as to say that there would be no Krishna consciousness movement were it not for this fact. Devotees are blessed from outside and from inside. Were this not the case then the entire thing would be nothing more than an academic heady exercise…and it is not. With surrender comes Krishna’s merciful reciprocation.
That said, I want to propose that as cautious as we may be to give credence to others who are recognized as teachers in Krishna consciousness, we must give the benefit of the doubt. If Srila Prabhupad did not give us the benefit of the doubt, there would never have been any expansion of the Krishna consciousness movement. I witnessed this personally in his interaction with me, and with so many others. Why did His Divine Grace give such confidence in others to carry Krishna consciousness throughout the world? It is because he had faith in Sri Krishna Chaitanya. Faith is always the foundation. Doubt means suspension. Krishna wants us to be free from doubt. Will the jiva souls fall short in this measure…yes, sometimes, perhaps more than sometimes…but the process goes on driven by faith and determination. Once one is rescued from the ocean of nescience by the lifeboat of mercy provided by Sri Gurudeva, and having landed upon the island of Krishna consciousness, the next step is to burn the boat so that you will never have any temptation to leave that island of transcendental safety. Revelation in measure is Krishna’s affirmation that you are on the right path. It is not the end, but the encouragement the jiva soul needs to carry on. Again, those who have been disappointed and still persevere are such wonderful examples of faith. I take the dust of their feet upon my head again and again. Pusta Krishna das
“How To Become Very Dear To God”
Srila Prabhupada on Srimad-Bhagavatam 1.15.51
Los Angeles, December 28, 1973
Pradyumna: Translation: “The subject of the departure of the sons of Pandu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.”
Prabhupada: Yah sraddhayaitad bhagavat-priyanam. Bhagavat-priyanam. There is a common word in English, “If you love me, love my dog.” That is very important. So bhagavat-priyanam, one who is very dear to Krsna, if you love such person, then Krsna is more pleased. Krsna is more pleased. Bhagavat-priyanam.
There is a version in the Puranas, Devi Purana. Parvati was asking questions to Lord Siva, and Lord Siva was replying. This is the process at home. The wife is supposed to inquire from the husband about spiritual advancement of life, and the husband must be competent to reply all the questions of wife. That will keep relation very nice. Sravanam kirtanam. That is bhakti. So Parvati was asking… Because according to Vedas, there are so many demigods. Visnu is sometimes taken, but Visnu is not… Brahma, Visnu, Mahesvara. They are the principal deities. So the inquiry was “Which worship is the best? Visnu, or Lord Siva, or Brahma or Candra?” There are so many demigods. Sometimes they are misunderstood that all of them are Gods. No. They are called demigods. God is one. That is… Originally, God is Krsna. Isvarah paramah krsnah [Bs. 5.1].
So the inquiry was, “There are so many gods. So which worship is the best?” So Lord Siva replied,
aradhananam sarvesam
visnor aradhanam param
tasmat parataram devi
tadiyanam samarcanam
Means “My dear wife, Devi…” Wife is addressed “Devi,” not by name. The husband should address the wife, “Devi.” They must be like devi. Devi means goddess. And the wife must address the husband as “lord.” This is the system. So he replied, “Devi, aradhananam sarvesam. There are many kinds of recommendation. āIf you want this, you worship this God. If you want this, you worship…’ ” These are described in the Bhagavatam. “So of all different types of worship, the worshiping of Lord Visnu is the best,” he said. Aradhananam sarvesam visnor aradhanam param. And again he said, tasmat parataram devi: “There is still better worship.” What is called? What is that? Tadiyanam samarcanam:
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“To worship the devotee of Visnu, Vaisnava.” Tadiyanam samarcanam. That is the best. First of all he said, visnor aradhanam param: “That is the supreme.” Then again he said, tasmat, “From that,” tasmat parataram, “still better,” tadiyanam samarcanam, “to worship the devotee of God.” So this is very simple method. You cannot approach God. It is not very easy thing. But God’s representative, God’s devotee, on behalf of God, who is canvassing, tadiyanam — that worship is better. Tadiyanam samarcanam.
Therefore here it is said that bhagavat-priyanam. These Pandavas… Why one should be interested in the Pandavas’ activities, Arjuna’s fight with his brothers? There are so many other people, they are fighting with their brother, with their enemies. Why we are not recommended to hear about that thing? Why the Battle of Kuruksetra? Because Arjuna is there, tadiyanam. We are not interested in any battlefield stories. Why we should be interested? There are so many cats and dogs fighting. So we are not interested. But why we are interested in the Bhagavad-gita, Battlefield of Kuruksetra? Tadiyanam samarcanam. Because there is Arjuna. He is fighting. So to worship God is very good, but to worship the devotee of God is still very good. This is the… That is also admitted in the Bhagavad-gita, na ca tasman manusyesu kascin me priya-krttamah [Bg. 18.69]. Krsna says, yo mam mad-bhaktesu. “Now, this Bhagavad-gita… Anyone who is preaching this Bhagavad-gita…” Na ca tasman manusyesu kascin me priya-krttamah. Bhagavat-priyanam. Priya-krt. Priya means dear, very dear. So Krsna said that na ca tasman manusyesu: [Bg. 18.69] “Anyone who is preaching the message of Bhagavad-gita to the suffering people of the world,” Krsna says, na ca tasmat priya-krt “nobody is dearer to Me than him.”
So how to become very dear to God? Don’t try to see God. Even if you see… You can find God everywhere if you have got eyes to see. But the real business is not to see. God wants to see you, what you are working for God. That He wants to see. To see God is not very difficult business. Anyone with eyes to see, he can see God. But to be seen by God, do something by which you can draw the attention of God and He can see you, “Oh, here is My devotee,” that is wanted. Let God see you! Don’t try to see God. That is foolishness. Let God see you. This is our philosophy.
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My Guru Maharaja used to say that, that “Don’t try to see God, but try to do something so that God can see you.” This is the philosophy. And whom God will see? As soon as… Just like any business firm, any man who is working very sincerely, it comes to the notice of the master, “Oh, this man is doing very nice.” That is wanted. That is wanted. So a devotee is not very much anxious to see God. God is there. Simply… And one who has become devotee, he always sees God. Premanjana-cchurita-bhakti-vilocanena santah sadaiva [Bs. 5.38]. Sadaiva, twenty-four hours he sees. That is not very difficult job. But do something so that God will see you, “Oh, here is… Here is My devotee.”
So He… Therefore here it is called, yah sraddhayaitad bhagavat-priyanam. The Pandavas were so dear to Krsna. So it is better to hear about the Pandavas than to hear about Krsna. To hear about Krsna, people may be very much inclined, but the sastra says, “To hear about the devotees of Krsna is still better.” Therefore in the…You chant daily, yasya prasadat. Saksad-dharitvena samasta-sastrair uktah **. The spiritual master, it is said that “He is directly the Supreme Personality of Godhead.” Saksad-dharitvena samasta-sastraih. Ukta, “said.” Saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih: ** “It is not only said, but it is accepted by sadbhih, those who are actually advanced in spiritual life, sadbhih.” Why? Why the spiritual master should be accepted as directly as the Supreme God? Kintu prabhor yah priya eva tasya. This priya, again, priyanam: “Because he is very, very dear to Krsna.” Not that because he is worshiped as Krsna, therefore he thinks himself Krsna and declares, “Now I am Krsna.” No. Kintu prabhor yah priya eva tasya. This priya. Priya is word. So therefore try to become priya of Krsna. Do, act in such a way that Krsna can understand that you are very dear to Him.
And the very simple thing is that ya idam guhyam mad-bhaktesv abhidhasyati. This confidential service, preaching of Bhagavad-gita… What is that? Bhagavad-gita preaching essence: sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Simply go and preach. This very thing. Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. This is Krsna’s desire. Preach to the world, “Just be Krsna conscious.” Man-manah. “Just become Krsna’s devotee.” Man-mana bhava mad-bhakto mad-yaji. “Just worship Krsna.”
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Mad-yaji mam… “Just offer your obeisances to Krsna.” Four words. Then you become a preacher. It is not very difficult to become a preacher and to become a spiritual master. How? Very simple thing. Go and speak what Krsna says. That’s all. You have nothing to manufacture, Dr. Frog. There is no need of manufacturing. We are very safe because we don’t manufacture. We simply repeat, parrotlike, what Krsna has said. That’s all, finished. Krsna says, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] “Let aside everything. Just become My devotee, surrendered soul.” So we are preaching that. We don’t make compromise. Therefore all people are against me. Because “This man simply says, āKrsna.’ ” But I cannot say anything more. That’s all.
So to become priya, very dear to Krsna, is very easy. That is siddhi, perfection. Labdhva harau bhaktim upaiti siddhim. Perfection, highest perfection: to become dear to Krsna. That’s all. You become dear to Krsna. That is your perfection, highest perfection, supreme perfection. So such easy thing, and such highest perfection. Why people should not accept this? And it is practical. It is… Just last night I was talking with Srutakirti that this church, nobody was coming. Therefore they were obliged to sell it off, and we purchased. So the church is the same, building is the same, and you are all Americans. But you did not come before, so that it was to be sold. Now everywhere it is packed up. Why? Because Krsna is there. This is practical. This is practical. There is no question of enviousness. It is practical. In Boston one Christian priest said frankly that “These boys, girls, they are our boys, our girls. Either coming from Christian group or Jew’s group, they are, after all, Americans. So they did not care for anything about God. Now they are mad after God. What is this?” This is practical. There is no question of competition. It is practical. Because they are trying. They are trying. Our only business is, “Just become dear to Krsna.” That’s all. Krsna consciousness movement means “You are trying to be dear to so many things.” Somebody is trying to be dear to his father, to his mother, or to his family, children, or country, community, society, nation. Everyone is trying to be dear. “I will do such and such thing for you. Please give me vote. Please make me president.” They are trying. And after all, the president also is not dear, neither people is not dear.
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They are trying. And after all, the president also is not dear, neither people is not dear. The real fact becomes disclosed after a few days when the, what is called, face covering, ah, mask, is over. That’s all.
So this kind of trying to become dear is no use. It is simply waste of time. So if you try to become dear to Krsna, that is siddhi. That is perfection. You are trying to become dear to so many objectives. At last, to become dear to a dog, ferocious dog. He does not say anything to the master. That means the master has become dear to him. So we are trying to become dear to somebody. That is our desire, dormant desire. But that is being misplaced. We do not know where to become dear. That we do not know. That is Krsna. If you become dear to Krsna, that is the highest perfection. That is explained in the Bhagavad-gita. Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Siddhi, this siddhi, perfection. Out of millions and millions of persons, one is interested to become perfect. Because this world is imperfect. So everyone is imperfect, all of us. So neither they do know what is perfection.
But here is described, here is perfection. What is that perfection? Yah sraddhaya etad bhagavat-priyanam pandoh sutanam iti samprayanam srnoti. Srnoti. You simply hear about the Pandavas. Practically the whole Vedic literature, the Puranas, the Mahabharata especially, those were narrations… The Vedic knowledge… Vedic knowledge, directly, it is very difficult to understand. Just like in the Vedanta-sutra. The sutra, the code words are there. Athato brahma jijnasa: “Now it is the time for inquiring about the Absolute Truth.” This is sutra, code word. But that is described in the Srimad-Bhagavatam: in narration. This is brahma-jijnasa. The whole Srimad-Bhagavatam is brahma-jijnasa. Athato brahma jijnasa. Only this code is being… Therefore Bhagavata begins, janmady asya yatah anvayad itaratas carthesv abhijnah sva-rat [SB 1.1.1]. Because Vedanta-sutra says, “The Absolute Truth is that supreme source of everything.” So Bhagavata begins from that word, janmady asya yatah [SB 1.1.1], explaining, explaining.
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So Purana means supplementary to the Vedas, to explain the knowledge. That is Purana. Mahabharata. Mahabharata is also explanation of the Vedic knowledge, but through history. Because Vyasadeva found it that directly to understand Vedic knowledge will be difficult for three classes of men. Trayi na sruti-gocara. Stri-sudra-dvija-bandhunam trayi na sruti-gocara. Trayi. Trayi means Vedas, dealing with the three gunas. Traigunya-visaya vedah. In the Bhagavad-gita, traigunya-visaya vedah. Trayi. There are three subject matters in the Vedas. The first subject matter is to know God and what is my relationship with God. This is the first subject matter. Then second subject matter is that what is the ultimate goal of life, and the third subject matter is how to attain it. To know God, my relationship with God, and what is my ultimate goal of life, and how to attain it — these three subject matters are Vedic knowledge. That is everywhere. Another subject matter is… Trayi, means Veda is dealing with this material world. There is spiritual knowledge in glance.
Therefore Vyasadeva, after compiling all Vedic literatures, so many Puranas, so many Upanisads, Vedanta philosophy and four Vedas, but he was not satisfied. He was not satisfied. So when Narada Muni, his spiritual master, came, he inquired that “Why you are not satisfied?” So Vyasadeva said, “My dear sir, yes, as you say, I have done so many activities. I have written so many books. But still, I don’t feel any satisfaction. So I do not know why it is. You can direct me. You are my spiritual master.” So he said that “You have done, you have labored so hard in writing so many books, but you have not glorified the Supreme Personality of Godhead. Simply ordinary dealings with man to man, how to deal, dharma, artha, kama, moksa, how to make people religious, how to develop economic position, how to satisfy senses, how to go to heavenly planet to enjoy more — these things you have described. But you have not described about yena atma samprasidati, by which your atma, your soul will be satisfied. That you have done nothing.” You have read in the First Canto, jugupsita-dharma. “You are diverting the attention of the people to the dharma, artha, kama, moksa, never to the bhakti. Then in future, if people are advised, āCome to the bhakti platform, not on the platform of this dharma, artha, kama, moksa, catur-varnya,’ they will not take it. So whatever you have done, it is not very good.
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Better simply try to explain about Bhagavan.” That is Bhagavata. That is Bhagavatam.
Bhagavatam means… Bhagavata. Bhagavata means the Supreme Lord, and Bhagavatam means about Him, or about His devotees. That is bhagavata. Because a devotee is called bhagavata. This is book bhagavata, and a devotee is person bhagavata. So according (to) our Caitanya Mahaprabhu’s cult, the Bhagavata should be studied from the person bhagavata, not from the professional reciters. No. Therefore Svarupa Gosvami… One… Because when Caitanya Mahaprabhu was present at Jagannatha Puri, many people used to come, present so many literatures, so many commentaries, but Caitanya Mahaprabhu will not hear them unless it is passed by His secretary Svarupa Damodara. First of all Svarupa Damodara Gosvami will see whether it is written properly, according to siddhanta. Then he will allow. That was the business. So one brahmana came. So there was many discrepancies in his writing. So Svarupa Damodara chastised him that “You do not know how to write. Why you have attempted this?” So he said, bhagavata pada giya bhagavata sthane(?): “If you want to know about Bhagavata, Srimad-Bhagavatam, then you study Srimad-Bhagavatam from a person bhagavatam, whose life is Bhagavatam. From such person, if you read, if you understand Bhagavata, then you will benefit.” It is not a scholarship. Because you know, “ungwang,”(?) that is not the qualification. Bhagavata should be studied from the person whose life is Bhagavata. This is the instruction of Sri Caitanya Mahaprabhu’s personal secretary.
So here it is said, yah sraddhaya. And what is that sraddha?
tac chraddadhana munayo
jnana-vairagya-yuktaya
pasyanty atmani catmanam
bhaktya sruta-grhitaya
[SB 1.2.12]
Bhaktya sruta-grhitaya. You can realize. God realization is possible by a person who is faithful. Tac chraddadhanah. And what is that faith? That faith is explained in the Caitanya-caritamrta: sraddha-sabde visvasa kahe sudrdha niscaya. One who has been firmly convinced… What is that conviction? Krsna says,
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
[Bg. 18.66]
One who has got firm faith in declaration, that “If I become devotee of Krsna, if I fully surrender to Krsna, then all perfection is there,” this is called faith. This is called faith.
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Not flickering faith: “Let me adopt this Krsna consciousness movement, and when there is opportunity, let me go to some rascal who has appeared as Bhagavan.” That kind of faith will not help. That will not help. Sraddha-sabde visvasa kahe sudrdha niscaya. That is sraddha, firm faith. It cannot be changed at any cost, at any circumstance. That is called firm faith. If that firm faith is not obtained, then we are still on the imperfection platform. But when there is firm faith, sraddha, sraddhaya…
Now, if anyone accepts that Pandava… These Pandavas, five brothers, son of Maharaja Pandu, they are very, very dear to Krsna. And they are as good, or sometimes better than Krsna. Because Lord Siva, authority… There are twelve authorities. Lord Siva is one of the authorities. Svayambhur naradah sambhuh. Sambhu [SB 6.3.20]. Sambhu is authority. He says that tasmat parataram devi tadiyanam samarcanam: “Better worship… Krsna worship, Visnu worship is good, but still better worship is to worship the krsna-bhaktas.” Because he is very dear to Krsna. Kintu prabhor yah priya eva tasya. Why spiritual master is very dear to Krsna? Because his only anxiety is how Krsna will be known all over the world. That’s all. He has no ambition, pounds, shilling, pence. He only wants to know, only wants to see that everyone is devotee of Krsna and they are happy.
Thank you very much. (end)
This is why, when we glorify the Sat Guru, the Pure Devotee, we start addressing him with these words:
JAYA OM VISHNU PADA…
From a lecture given on May 31, 1994 in the USA, by Sri Srimad Gour Govinda Maharaja:
“sri-guru-carana-padma, kevala-bhakati-sadma
vandon muni 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.ā
āSriā 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. āSri Guruā – 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, āSri Guru,ā 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.” (End of quote)
Yet, in this context, we have no faith in Transcendence! So, we say: “Prabhupada is gone, so how can he give me the instruction to become guru…?”
Thus, we become guru on our own accord, whenever we think the time is ripe for us to do so.
In this way, we ignore the instruction of Srila Prabhupada, when to become guru “On my order. When I order, you become guru.”
I thank Puskaraksa das for transliterating the lecture of Srila Prabhupad delivered in December, 1973 in Los Angeles. It is clear, and the devoted service to the devotees of Krishna is also repeated by Lord Chaitanya when He says, ….dasanudasa. In the spiritual world also, the jiva souls in Goloka are serving the Center, Sri Sri Radha Krishna via service to the apparently removed, ie manjaris are served to facilitate the Radha-Krishna lila.
One point I want to make, if I may, is that we must not become callused toward the contemporary bhaktas. Love Me, love My dog, extends down to this day. To love Srila Prabhupad, one must find in their hearts loving service for his disciples, grand disciples and even well-wishers. That service is often exhibited in teaching and exhibiting the science of surrender to Krishna to the aspiring bhaktas. But, also one must be expert to be able to encourage others in offering service to Sri Guru and Sri Krishna. Offer encouragement to others in entering into the divine service world, and then you are showing your devotion to the Vaishnava-acharyas. Do not try to keep it in your pocket…rather distribute, distribute, distribute. Krishna will bless you as you endeavour to promote others in the service of Krishna. Do not place roadblocks or discourage service by others. Pusta Krishna das