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Glorification of Hari, Guru, Vaiñëavas on Vyäsa-püjä Day by
Déna-akiïcana A presentation by Çré Çrémad Bhaktivedänta
Vämana Gosvämé Mahäräja, on his Vyäsa-püjä day 7th January 2002 at Çré Keçava Gosvämé Gauòéya Maöha, Siliguòi [NOTE: This page uses Balarama font (available here) for better transliteration of Sanskrit into English. Click here for a version without Balarama font.]
Today is a special day. On the
ocassion of someone’s appearance day, an arrangement is made for the special
worship of Çré Guru, Vaiñëavas and Bhagavän. Turyäçramigaëa
(those in the sannyäsa order), coming in the line of Çré Vyäsa, perform the worship of
previous gurus on their respective appearance days. The invocation and
performance of Vyäsa-püjä on the guru’s appearance day, indeed, includes the worship of Bhagavän Çré
Vyäsadeva and that of the whole Vaiyäsaki-sampradäya (that sampradäya in which Çrémad-Bhägavatam is spoken by Çré
Çukadeva Gosvämé, the son of Vyäsadeva). Without following Vyäsa, there is no
real fruit of guru-püjä. As His prakäça-vigraha, Çré Vyäsadeva is non-different from Bhagavän Himself. In order
to reveal Himself, Bhagavän has manifested Himself in the form of
transcendental sound as Veda-çästra. Furthermore, since the Vedas are incomprehensible by ordinary intelligence, there was a need
to expand and explain them. Bhagavän Himself, as Vyäsa, performed the act of
expanding the Vedas. He Himself is tattva-vastu, the Absolute Reality, and unless He makes Himself known to
others, no one can know Him in truth. Vedaiç ca sarvair aham eva
vedyo vedänta-kåd vedavid eva cäham. Çré Kåñëa has
said (BG 15.15): “I am indeed that ‘vastu’ (reality) that is established by the Vedas, I alone know the import of
the Vedas, and I alone have manifested Vedänta. Therefore, without the anugatya (guidance) of Vyäsa, there
is no other bona-fide or proper means to know Bhagavän.” Çré Gurudeva, as the
representative of Çré Vyäsadeva, reveals bhagavat-tattva.
Through gurupüjä, Vyäsa-püjä is indeed accomplished, and this is the vaiñiñtya, (speciality) of the
Vyäsänuga-sampradäya. Çré guru-tattva and çré vyäsa-tattva are the same. For this reason, Çré Vyäsa-püjä means to offer pädya to the lotus feet of Çré Guru. The
disciple who knows the mano-’bhiñöaà of Çré Gurudeva, understands that the innermost desire of his guru is that he engages in perfect bhajana. That distinquished bhagavat-seva is not just an
external offering, but it is the offering of pädya
in a real way. Çästras say: tad-vijïänärthaà sa gurum
eväbhigacchet samit-päëiù çrotriyaà
brahma-niñöham “To understand these things
properly, one must humbly approach, with firewood in hand, a
spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.” (Muëòaka Upaniñad 1.2.12) The word tad-vijïänärthaà does not only
mean tattva-jïäna, (knowledge
of the Absolute Truth) but rather tattva-jïäna
endowed with vijïäna, realization. In other words, one has to attain the tattvajïäna of prema-bhakti. In many instances, the
understanding of tattvajïäna leads to the conception of impersonal brahma, by which a jéva cannot attain deliverance from the spell of avidya, ignorance. The Transcendental Entity who is actually referred to
by çästra by the word nirviçesa cannot be comprehended or
conceived by those endowed with mundane understanding. If brahma is devoid of variety, then
from where have all
the specialities and varieties of this world come? The impersonalists have imagined a conception about brahma, the Transcendental Reality, however, brahma is not such an imaginary
conception. Since in the very beginning of their tattva-jijïäsa, (inquiry about the Absolute), there is confusion in their attempt, therefore they can never attain
auspiciousness for the soul. Çré Vyäsadeva has said in the very
beginning of his Vedänta-sütra: athäto brahma jijïäsa—“I do not know the identity of brahma
and I do not know what is my relationship with Him. I
want to know these truths. If this knowledge would have been within me, I would
not have made such inquiry. I therefore need a teacher who can bestow such
knowledge.” Therefore, the necessity of a genuine brahmajïa-guru is instructed within this sutra. Gurum eva abhigacchet. The words gurum eva declare that it is
imperative to approach a guru, and without guru there is no other source by which one can know that brahma vastu. Abhigacchet, therefore,
one has to do abhigamana to that guru. Abhigamana means approaching guru with service temperament and honest enquiry. tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù “Just try to learn the truth by
approaching a spiritual master. from him submissively and render service unto him. The self-realized souls can
impart knowledge unto you because they have seen the truth.”
(BG 4.34) The explanation of abhigamana is found in this verse from
Géta. Abhigamana means approaching guru with praëipata, paripraçna and sevä. Praëipata, self-surrender, is the
first requirement. The second requirement is paripraçnena, honest enquiry with sincerety devoid of a challenging mood in
order to know and understand the Truth. The third requirement is sevä, a serving temperament. If these
are not present, there will not be proper reciprocation with him. dadäti
pratigåhëäti guhyam äkhyäti påcchati bhuìkte bhojayate caiva ñaò-vidhaà préti-lakñaëam “Offering pure devotees items in
accordance with their requirements, accepting prasädi, the remnant items given by pure devotees, revealing to
pure devotees one’s confidential realizations concerning bhajana, inquiring from them about their confidential
realizations, honoring the prasäda remnants given by devotees with great love, and lovingly feeding them prasäda—these are the six symptoms of loving association with
devotees.”(Upadeçämåta verse 4) Without complete préti, love for that guru, one will not be able to
understand the moods of his heart. Thus, without abhigamana a person cannot obtain tattva-jïäna, and he will only waste time. However, one must
consider the nature and speciality of the person he is thinking to approach. Çästra says: çrottriyaà brahma-niñöham. The guru must be brahmaniñöha, steadfast in the realization of Transcendental
Reality, and coming
down in çrauto-panthä, the
line of aural reception. The nature of brahma, the Transcendental Reality
or Transcendental Entity, can only be known through çrauta-panthä, the line of
aural reception. That Absolute Truth is not the subject of any kind of mental
speculation, mundane argument or mundane logic. Acintyä khalu ye bhävä na taàç tarkeëa yo jayet, prakåtbhyaù param yaca tadacintasya lakñaëam. He is beyond prakåti, material nature, and He cannot be measured or grasped by
mundane reasonings. Such material endeavor does not give any evidence of good intelligence,
and therefore, besides çrauta-panthä, there is no other means
to know Him or understand Him. What is the meaning of çrauta-panthä? It is not like
the paramparä of ignorant
people, where someone says anything and his statements are ‘repeated’ by one
person after another. In çrauta-panthä, the original speaker is Bhagavän Himself and the listener is one
of His own special devotees, the recipients of His mercy. As mentioned earlier,
unless brahma reveals
Himself, no one can know Him perfectly—and this is confirmed by the
great-grandfather Brahmä, the Creator of the universe: athäpi te deva
padämbuja-dvaya-prasäda-leçänugåhéta eva hi jänäti tattvaà
bhagavan-mahimno na cänya eko ’pi ciraà vicinvan “O Prabhu, O Bhagavän, without
receiving a particle of Your mercy, no one can know You, even
if he searches You for an unlimited period of time.” (SB
10.14.29) éçvarera kåpä-leça haya ta’
yähäre sei ta’ éçvara-tattva
jänibäre päre “If one receives but a tiny bit of
the Lord’s favor by dint of service, he can understand the nature of the Personality of Godhead.” (CC Madhya
6.84) Thus, only those who have received
a particle of the mercy of içvara can know His tattva. It is said in the Upaniñad: näyam ätmä pravacanena
labhyo na medhayä na bahudhä
çrutena yam evaiña våëute tena
labhyas tasyaiña ätmä vivåëute tanuà
sväm “The Supreme Lord is not obtained
by expert explanations, by vast intelligence, or even by
repeated hearing. He is obtained only by one whom He
Himself chooses, and He manifests His own form.” (Muëòaka
Upaniñad 3.2.3) If a person thinks that by his
ample scholarship or sharp intelligence he can understand Bhagavän and imagine
Him according to his whims, he is mistaken. Tena
labhyaù—that person only who is accepted by
Bhagavän can attain Him. Bhagavän personally communicated
with Brahmä. Why? Brahmä engaged in intense efforts to know Bhagavän, but when
he gave up the ascending path and surrendered, then Bhagavän revealed the Vedas to him: kälena
nañöä pralaye / väëéyaà veda-saàjïitä mayädau brahmaëe proktä /
dharmo yasyäà mad-ätmakaù “The Supreme Personality of
Godhead said: “By the influence of time, the transcendental sound
of Vedic knowledge was lost at the time of
annihilation. I Myself am the religious principles enunciated in the Vedas. Therefore, when the subsequent creation took place, I spoke the
Vedic knowledge to Brahmä.” (SB 11.14.3) Krsna is saying: “In the beginning
of the creation I revealed Veda, çabda-brahma, unto the surrendered Brahmä.” What is there in the Vedas? Dharmo yasyäà mad-ätmakaù: The Vedas contain the message and process of
bhagavat-dharma, by which one can attain prema-bhakti
unto Me: yävän
ahaà yathä-bhävo yad-rüpa-guëa-karmakaù tathaiva
tattva-vijïänam astu te
mad-anugrahät “By My causeless mercy, let
everything about Me, namely My actual eternal form and My
transcendental existence, color, qualities and activities, be
awakened within you by factual realization.” (SB 2.9.32) “O Brahmä! I bless you with tattva-vijïäna (realization) of
My tattva (the
established truths of Bhagavän) regarding Myself, My bhäva (nature), form, qualities and
activities. Thus, çrauta-panthä has started from that tattva-vastu (Absolute Reality) Himself and the four Vaiñëava sampradäyas have manifested from Him
alone. sampradäya-vihénä
ye manträs te niñphalä matäù çré-brahmä-rudra-sankä
vaiñëavaù kñitipävanäù The four Vaiñëava sampradäyas, Çré-sampradäya, Brahmä-sampradäya,
Rudra-sampradäya and Kumärasampradäya—these are four çrauta-panthäs, and everything
else is açrauta-vicära. Everything that is not heard in the line of aural reception is
self-imagination. Those who only accept one aspect of brahma—the nirviçeña (varietyless and impersonal)
aspect—are followers of açrauta-panthä. In the srutis where the impersonal aspect of Bhagavän is mentioned, however,
in the very same çrutis, the truth of His personal aspect is also explained: yä yä çrutir jalpati nirviçeñaà sä säbhidhatte sa-viçeñam eva vicära-yoge sati hanta täsäà präyo baléyaù sa-viçeñam eva “Whatever Vedic mantras describe the Absolute
Truth impersonally only prove in the end that the Absolute Truth is a person.
The Supreme Lord is understood in two features—impersonal and personal. If one
considers the Supreme Personality of Godhead in both features, he can actually understand the Absolute
Truth. He knows that the personal understanding is stronger, because we see
that everything is full of variety. No one can see anything that is not full of variety.” (CC Madhya. 6.142) Thus, although there are two
simultaneous considerations, the personal aspect is indeed more important. The personal
aspect is the svarüpa-lakñana, intrinsic characteristic of brahma,
and the impersonal aspect is just a tatastavicära, extrinsic
characeristic. The impersonal aspect is vyatirek-vicära, the indirect (negative) aspect. Nirviçeña means devoid of mundane or
material characteristics, and çaviçeña
means endowed with apräkåta-viçeñatä
(transcendental characteristics), apräkåta-rüpa (transcendental
form), guëa (qualities), and apräkåta-viläsa (transcendental
pastimes). Indeed, both considerations have the same meaning. Where is any
disagreement or contradiction between the two thoughts? Those who see a contradiction in
these two considerations, accepting the impersonal aspect alone to be paramärthika (spiritual),
and thinking the personal aspect as false or temporary, imposes whimisical
meanings to the statements of the Vedas. They are not brahma-niñöham, steadfast in the nature of brahma. They are offenders. By accepting
one aspect of brahma and rejecting the other, considering it as unfavorable, does not
prove someone’s brahmaniñöhä. However, Çré Gurudeva is brahma-niñöham; he can reconcile
both considerations in an excellent manner. tasmäd
guruà prapadyeta jijïäsuù
çreya uttamam çäbde
pare ca niñëätaà brahmaëy
upaçamäçrayam “Any person who is seriously
desirous to achieve real happiness must seek out a bona fide
spiritual master and take shelter of him by initiation. The
qualification of a spiritual master is that he must have realized the
conclusion of the scriptures by deliberation and arguments, and thus he must be
able to convince others of these conclusions. Such
great personalities, who have taken complete shelter of the
Supreme Godhead, leaving aside all material considerations, are
to be understood as bona fide spiritual masters.” (SB 11.3.21) Those who want to know and
understand the topmost, complete and eternal auspiciousness, and how to attain
it, should surrender to a guru who is expert in the realization of çabda-brahma (the Vedas) and para-brahma (Bhagavän). Çabda-brahma means näma-brahma—väcaka- brahma, the transcendental sound
vibrations of the names, etc., of Bhagavän, and para-brahma means nämibrahma—väcya-brahma, Bhagavän
Himself. Çabda-brahma paraà brahma mamobhe çäçvaté
tanü, väcyam väcakamity
udeti bhavato näma! svarupa-svayaà, the bona fide guru is a realized soul. He is
well-versed, in both of these svarüpas
of Bhagavän. He is not a professional priest nor is he
a platform speaker. He is tattva-darçi—he sees tattva-vastu and realizes it. Tattva-vastu
means Bhagavän and His näma, rüpa, guëa, parikara, lélä and dhäma. Tattva-vastu includes all of these, and Çré Gurudeva is a tattva-darçé. Sré Kåñëa has described that only that gurudeva who is realised in the Absolute
Truth, is in fact His own svarüpa: äcäryaà mäà vijäniyän nävamanyeta karhicit äcäryaà mäà vijäniyän nävamanyeta karhicit na martya-buddhyäsüyeta sarva-deva-mayo guruù One should know the äcärya as Myself and never disrespect him in any way. One should not
envy him, thinking him an ordinary man, for
he is the representative (sum total) of all the devas. (Çrémad-Bhägavatam 11.17.27) Here, one should not consider that çré gurudeva is directly Kåñëa Himself. Those who interpret in this way have
been condemned by çästra as
wicked and possessed of a hellish mentality. Although Bhagavän and His
associates are in truth non-different, it does not mean they are
the same entity. Bhagavän’s
eternal associates (nityaparikars) render service to Him, and gurudeva is he who manifests
such service to Bhagavän (bhägavata-seväprakäçaka). Therefore gurutva, the quality of being guru, is
fundamental in an eternal associate. yadyapi ämära guru—caitanyera däsa tathäpi jäniye ämi täìhära prakäça Although I know that my spiritual master is a servitor of Çré
Caitanya, I know Him also as a plenary manifestation of the Lord. (Caitanya-caritämåta, Adi 1.45) Just as sunlight cannot be separated from the sun and is
therefore non-different from the sun, similarly gurudeva cannot be separated from Bhagavän. Furthermore, just as sunlight
is subordinate to the sun, gurudeva as guru-tattva is subordinate to Bhagavän; he is Bhagavän’s sevaka-tattva. For this reason, çästra describes gurudeva as non-different from Kåñëa. çuddha-bhaktäù çré guroù çré çivasya ca bhägavatäsaha abhedadåñöià tatpriyatamatvenaiva manyante One should consider the pure devotee, çré gurudeva and Lord Çiva as non-different
from Bhagavän, due to their being His priyatama, dearest
beloved. (çruti) säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù kintu prabhor yaù priya eva tasya vande guroù çré caraëäravindam All the scriptures proclaim çré gurudeva as säkñät hari, the direct potency of
Çré Hari. He is thus considered by saintly authorities to be His non-different
representative. Because çré gurudeva is so dear to the Lord, being His confidential servitor (acintya-bhedäbheda prakäça vigraha, the inconceivable, different
and nondifferent worshipful
manifestation of the Lord), I offer prayers unto his lotus feet. (Çré Gurväñöakam 7) Thus, it has been described everywhere that gurudeva is most dear to Bhagavän. It is for this reason that he is
nondifferent from Bhagavän. Çréla Sarasvaté Prabhupäda has therefore said that one aspect of
Kåñëa is viñaya-jätéya (the object of love) and the other aspect is äçraya-jätéya (the abode of love). In these two wonderful aspects of revelry,
variegatedness finds its completeness. Çré Kåñëa is viñaya-jätéya in full and çré gurupäda-padma is äçraya-jätéya in full. Therefore, gurudeva has been described as kåñëa-svarüpa. He has not been
described as Kåñëa Himself. Why is this? kåñëa bhakte kåñëera guëa sakali saëcäre All the transcendental qualities
of Kåñëa gradually develop in Kåñëa’s devotee. (Caitanya-caritämåta,Madhya 22.75) In çruti it is stated båhatväd båhannatväd brahma:
“That which is great and which makes others great”. Brahma is the infinite aspect of the
Absolute Truth (båhat-tattva) and He bestows the
quality of infinity upon those who take his shelter. Therefore, he is brahma. In the association of the infinite, minuteness is removed, just
as by the influence of light, darkness is cast out. sürya-sama mäyä haya andhakära yähäë kåñëa, tähäë nähi mäyära
adhikära Kåñëa is compared to sunshine and
mäyä is compared to darkness. Wherever there is
sunshine there cannot be darkness. As soon as one takes
to Kåñëa consciousness the darkness of illusion
immediately vanishes.(Caitanya-caritämåta, Madhya 22.31) bhidyate hådaya-granthiç
chidyante sarva-saàçayäù kñéyante cäsya karmäëi mayi dåñöe
’khilätmani When the sädhaka directly sees Me as Paramätmä situated in the hearts of all living
entities, the knot of the false ego in his heart is
pierced, all of his doubts are cut to pieces, and his desires
for fruitive activities are completely nullified. (Çrémad-Bhägavatam 11.20.30) In the association of the bhägavata (the pure devotee), the knot of all types of avidyä is removed from the heart, all doubt is cut asunder, and all karma is destroyed. In this way, all types of insignificance in the jéva are removed and gurutva, the quality of greatness which is inherent within Kåñëa, is transmitted into
that jéva. Parama
durmati chila, täre gorä uddhärila, tärä haila patita-pävana: “When delivered
by Gauräìga Mahäprabhu, extremely wretched and sinful persons became the deliverers of the fallen.” (Gauräìga-niñöhä, song 37 in Prärthanä). According to the logic of “nagna-mätåkä”, although a
mother was naked when she took birth, it would be offensive to accuse her of
always being naked; similarly it is an aparädha to judge a bhakta’s previous insignificance. kibä vipra, kibä nyäsé, çüdra kene naya jei kåñëa-tattva-vettä, sei ‘guru’ haya Whether one is a brähmaëa, a sannyäsé, or a çüdra, if he is
fully conversant with all the truths regarding the transcendental knowledge of
Çré Kåñëa, he can become a guru. (Caitanya-caritämåta, Madhya 8.128) Gurutva, the quality of greatness, is not ascertained by external
mundane vision. One’s gurutva manifests to the same degree that his eternal function (svarüpa-dharma) develops within him. It has therefore been said, çüdra kene naya, “whether one is a çüdra or
not.” Is a bhagavadbhakta a çüdra? Never! na çüdrä bhagavad-bhaktä te tu bhägavatä matäù sarva-varëeñu te çüdrä ye na bhaktä janärdane A devotee should never be considered a çüdra. All the devotees of Bhagavän should be recognised as bhägavatas. However, if one born in a brähmaëa, kñatriya or vaiçya family
is not a devotee of Çré Kåñëa, he should be considered a çüdra. (Padma Puräëa) Atri Rñi has given this clear conception: bhagavadbhaktas can never be called çüdras. They are all bhägavata and transcendental brähmaëas, because no type of
lamentation ever exists in them. Çocana iti çüdraù, “One who laments is known as a çüdra.” It is therefore a great aparädha to call bhagavad-bhaktas, who are free from all types of lamentation, çüdras. Who then can we call a çüdra? Sarva varëeñu te çüdra ye na bhakta janärdana. “If one is not a devotee of Çré Kåñëa, he should be considered a çüdra even if he was born into a brähmaëa, kñatriya or vaiçya family.” Çüdras have
no bhakti or inclination towards Bhagavän.
They are constantly gripped by lamentation, illusion
and fear. Bhagavad-bhakti alone removes these obstacles.
Unless the jéva takes
shelter of bhagavad-bhakti, his lamentation (çüdratva) cannot be
dispelled. There is no place for such lamentation in bhägavadbhaktas who are knowers of the science of Kåñëa (kåñëatattva-vettä). Does someone who knows the science of Kåñëa possess only theoretical knowledge? All theory may be on someones lips, but there may be no improvement within his heart and he may not have embraced the science of Kåñëa even partially. Is a person who knows the science of Kåñëa something like this? No. One who knows this science is naturally and firmly fixed in
practice, not merely in theory. There is no contradiction between his words and
his deeds and he is intrinsically surrendered exclusively to Kåñëa. Only a bhägavad-bhakta such as this is spoken of here.
All of his senses are constantly engaged in Kåñëa’s service, so he is never
disturbed by the six urges. väco vegaà manasaù krodha-vegaà jihvä-vegam udaropastha-vegaà etän vegaà yo viñaheta dhéräù sarväm apémäà påthivém sa çiñyät A wise and self-composed person
who can subdue the impetus to speak, the agitation
of the mind, the onset of anger, the vehemence of the
tongue, the urge of the belly and the agitation of the
genitals can instruct the entire world. In other words, all
persons may become disciples of such a
self-controlled person. (Upadeçämåta
1) He who has conquered these six urges is jagad-guru, spiritual master of the entire world. To totally disengage the
senses by performing the process of präëäyäma such as exhalation and
inhalation of breath (recaka and püraka), retention of breath (kumbhaka), control of
the senses (yama) and various regulative
principles (niyama), is not actually controlling
the six urges. Proper engagement of the senses is real control of the urges. yamädibhiù yogapathaiù kämalobhahato mundaù mukundasevayä yadvad tathäddhätmä na çämyati It is true that by practising restraint of the senses by the yoga system one can get relief from
the disturbances of desire and lust, but this is not sufficient to give
satisfaction to the soul, for this satisfaction is derived from sevä to Mukunda. (Çrémad-Bhägavatam 1.6.34) Kåñëa-bhaktas alone can conquer the six urges;
they are the real jagad-gurus, preceptors of the world. Kåñëaà vande jagat guruà, “I worship Çré Kåñëa who is jagadguru.” Çré Kåñëa alone is the original jagad-guru. By His greatness
(gurutva), everyone else attains greatness. He bestows upon others gurutva, the quality of being great. yäre dekha, täre kaha ‘kåñëa’-upadeça ämära äjïäya guru haïä tära’ ei deça Whomever you meet, teach them
about Çré Kåñëa, and in this way, under My order,
become a guru and deliver the people of this land.
(Caitanya-caritämåta, Madhya 7.128) kabhu nä bädhibe tomära viñaya-taraìga punarapi ei öhäïi päbe mora saìga Your life will not be obstructed
by the waves of the desires for sense enjoyment and
you will again receive my association at this
very place. (Caitanyacaritämåta, Madhya 7.129) Thus, investing his potency in those who are under His shelter,
Bhagavän sends them as guru to this world for the welfare of the jévas. Unless the potency of Bhagavän
is transmitted to the jéva, he does not attain the quality of guru. Due to the lack of this
potency, the insignificant jéva thus falls into the waves of materialism. But this does not happen
to a guru who is empowered by the çakti of Kåñëa. It is therefore said, kabhu nä bädhibe tomära
viñaya-taraìga. “The waves of materialism will not hinder you.” In this context, Çréla
Sarasvaté Prabhupäda has said: “Give up hiàsä (malice, envy and violence) and
be compassionate to the jévas. Do not act as guru to commit violence. Do not act as
guru to sink into materialism;
but if you can, become my sincere servant and attain My potency. Then you will
have nothing to fear.” This means that the potency of Bhagavän is transmitted into the bhägavat bhakta who is free from deceit. Without
obtaining that potency, one’s compassion for the jévas becomes jéva-hiàsä, violence to the living entity. What does jéva-hiàsä mean? Çréla Prabhupäda explains: “The word jéva-hiàsä means being narrow-minded or miserly
in propagating çuddha-bhakti, and giving shelter or speaking
to please mäyävädés, anyäbhiläñés (those who act for personal,
selfish motives) and karmés.” Jéva-hiàsä actually means to give fuel to
the jéva’s desire for liberation and their
hunger for sense enjoyment, to conceal the impartial truth of the çästra, and to support the whims of the mind. Karmés, jïänés and yogés, are selfish
and unsurrendered, and they follow the ascending process. Dressed as guru they commit great jéva-hiàsä. It is never possible for the function (dharma) of the spirit soul to manifest through their endeavours of karma, jïäna, or yoga. They are
non-Vaiñëavas. In many instances they accept Viñnu, but only for their own
gain. They consider Viñëu to be a temporary designation; hence their acceptance
of Him has no value. The type of Viñëu we see worshipped in païcopäsanä (worship of five deities, namely
Sürya, Gaëeça, Çakti, Çiva and Viñëu) has no eternality at all. Such worshippers neither understand their eternal
relationship with Viñëu nor
accept their identity as His eternal servants. Therefore their Vaiñëavism is impure. Such païcopäsakas are nirviçeña-brahmavädés, or those
who consider brahma to be impersonal and unvariegated. They consider the personal aspect of Godhead who
has features and unique qualities,
to be subservient to the material qualities of mäyä. Therefore they are offenders. präkåta kariyä mäne viñëu-kalevara viñëu-nindä ära nähi ihära upara One who considers the transcendental body of Lord Viñëu to be
made of material nature is the greatest offender at the lotus feet of the Lord.
There is no greater blasphemy against the Supreme Personality of Godhead. (Caitanya-caritämåta, Adi 7.115) Since their svarüpa, constitutional identity
as Vaiñëavas, remains
covered, they have no escape from inauspiciousness. How then can they remove
the inauspiciousness of others? For this reason çästra states: avaiñëavopadiñöena mantreëa nirayaà vrajet punaç ca vidhinä samyag grähayed vaiñëaväd guroù One goes to hell if he accepts mantras from a non- Vaiñëava guru, that is, from one who is devoid
of kåñëa-bhakti. Therefore, according to the rules of çästra one should take mantras again from a Vaiñëava guru. (Hari-bhakti-viläsa
4.144) A hellish destination is the only reward for receiving a mantra from a non-Vaiñëava. For this
reason one must again accept the mantras and the proper conception of them from a Vaiñëava guru. What is the fate of a non- Vaiñëava guru? yo vyaktir nyäya-rahitam anyäyena çåëoti yaù täv ubhau narakaà ghoraà vrajataù kälam akñayam He who poses as an äcärya but
gives false instructions that are opposed to the sattvata-çästras, will reside in a terrible
hell for an unlimited period of time, and so will the misguided disciple who
mistakenly listens to such a false guru. (Hari-bhakti-viläsa 1.62) Both he who explains çästra for his own gain in a way
that contradicts the actual meaning, and he who hears that opinion, will on the
account of impropriety reside in hell for an unlimited period of time. Bhagavad-bhakti alone destroys all the
inauspiciousness of the jéva. Karma, jïäna and yoga exist in excellent harmony only
when they share the common purpose of bhagavad-bhakti. There is no duality. yat karmabhir yat tapasä jïana-vairägyataç ca yat yogena däna-dharmeëa çreyobhir itarair api sarvaà mad-bhakti-yogena mad-bhakto labhate ‘ïjasä svargäpavargaà mad-dhäma kathaïcid yadi väïchati Through the power of bhakti-yoga, My bhaktas easily obtain whatever results are
obtained with great difficulty through fruitive activities,
austerity, knowledge, renunciation, practice of yoga, charity, religious duties and all other auspicious types of
sädhana. My bhaktas are free from all ambition, but
they could easily be promoted to the celestial
planets, or attain liberation or residence in Vaikuëöha, if
they desired such things. (Çrémad-Bhägavatam 11.20.32–3) “Whatever is separately obtained through the performances of karma, tapasyä, jïäna, vairägya, añöaìga-yoga and other voluntary religious observances is easily obtained by My bhaktas.” Therefore there is all perfection in bhakti. This is the verdict of Bhagavän Himself and it is free from partiality or bias. The glory of that Vaiñëava guru who manifests and propagates such
bhagavad-bhakti is like the glory of Viñëu Himself. yasya deve parä bhaktir yathä deve tathä gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù All the confidential purports of
the Vedas are fully revealed to that great soul who
has the same paräbhakti for his gurudeva as he has for Çré Bhagavän. (Çvetäçvatara Upaniñad 6.23) He who has the same parä-bhakti for a Vaiñëava guru as he does for Bhagavän, is a mahätmä, a mahä-bhägavata. In the appropriate manner, the true meaning of çästra is revealed only to him. For this
reason it is stated, mannäthaù çréjagannätho mad-guruù çréjagad-guruù. “My master is the master of the universe and my guru is the guru of the universe.” Unless there is
niñöhä, or firm faith, in both viñaya- and äçraya-tattva, all
confusion remains. Viñaya-vigraha Bhagavän is the
controller of all controllers, the omnipotent Lord of all lords (sarvveçvareçvara). In the same way äçraya-vigraha çré gurudeva is not an
ordinary jéva, but the sum total of
all the devas (sarvadevamaya). He is éçvara in that he has the qualities of
the supreme controller. If one does not adopt this understanding he will
consider gurudeva to be an
ordinary human being. Then there will be a great danger for him because his own
attachment to worldliness or mundane qualities will never be removed. For this reason the phrase gurudevatätmä has been used (i.e. Çrémad-Bhägavatam 11.2.37). Only that person who knows his gurudeva to be devata and regards him as ätmä meaning priya (“dear
like his own self”), is gurudevatätmä.Unless one
becomes gurudevatätmä, he cannot
render intimate service to guru (viçrambeëa guroù sevä); and unless one becomes gurudevatätmä
one cannot perform kåñëabhajana. täte kåñëa bhaje, kare gurura sevana mäyä-jäla chuöe päya kåñëera caraëa If the conditioned soul engages
in the service of the Lord and simultaneously carries
out the orders of his spiritual master and serves him,
he can get out of the clutches of mäyä and become eligible for shelter
at Kåñëa’s lotus feet. (Caitanya-caritämåta, Madhya 22.25) The relationship between kåñëa-bhajana and guru-sevä is inseparable. Çästra describes many kinds of guru: caityaguru, vartma-pradarçaka-guru, çravaëa-guru, bhajana-çikñä-guru, mantra-guru and so on.1 Caityaguru bestows the ability to
discriminate in regard to what
is and is not favourable for bhajana. He
gives genuine transcendental knowledge
only to those who have
a sincere inclination to perform bhajana with affection.
“Dadämi buddhi-yogaà taà yena mäm upayänti te – I bestow the transcendental
knowledge by which they can come to me” (Bhagavad-gétä 10.10). On the
other hand, when the jévas have selfish ulterior motives, caitya-guru remains silent, and through His mäyä He makes them wander in the karmic cycle of birth and death. éçvaraù sarva-bhütänäà håd-deçe ’rjuna tiñöhati bhrämayan sarva-bhütäni yanträrüòhäni mäyayä Bhagavad-gétä (18.61) O Arjuna, Éçvara is situatedin
the heart of all jévas and is causing them towander in
the cycle of birth and death by Hismäyä, as if they are mounted on a machine. When the jéva becomes ready to renounce his absorption
in mäyä, the indwelling Lord (antaryämi), awakens the jéva’ sense of wisdom regarding kåñëabhakti and externally He manifests as
a mahantasädhu, a great saint. At that time the successive appearance of the vartma-pradarçaka-guru, çravaëa-guru, dékñä-guru, bhajana-guru and so on occurs in the life of that jéva. Çréla
Sarasvaté Prabhupäda said, “The abodes of love (äçraya-jätiya) – that is,
our guru-varga – appear in various forms to bestow mercy upon me. All are the
special manifestation of gurupäda-padma, the
bestower of transcendental knowledge.” Often the vartma-pradarçaka-guru and the çravaëa-guru are the same person. If the çikñä-guru did not instruct us on how to take shelter of gurupädapadma and on how to behave towards him, we would gain nothing auspicious. He
teaches the importance of the dékñä-guru and how to worship him. We must submissively obtain the mantra from the dékñä-guru, the bestower
of sambandha-jïäna, and we receive instructions on the process of bhajana from the bhajana- çéksä-guru. The dékñä- and çikñä-guru are one; they are never
different. Both are the manifestation of gurupäda-padma, the
bestower of transcendental knowledge. If someone perceives a difference between
them due to their mundane conception, they commit a great offence. Until the
conception that gurudeva is a mortal being is dispelled, such thoughts cause disturbance.
If one is not particularly vigilant in dealing with
such thoughts, his pitiable condition will never be rectified. For this reason it has been said: çré guru caraëa padma kevala bhakati-sadma vando mui sävadhäna mate Çré Prema-bhakti-candrikä With great care I worship and
serve çré guru’s lotus feet, which are a treasure house
of unalloyed premabhakti for Çré Kåñëa. On this special day (vyäsa-püjä ), I remember the super-human (atimartya) character of my gurupädapadma. His foremost characteristic (vaiçiñtya) is his unparalleled
guru-niñöhä. He is the glowing example of gurudevtätmä, perceiving gurudeva as being devata and regarding him as more dear
than one’s very own ätma, or soul. At every moment he is
so eager for gurusevä. This can only be compared to the highest chastity of a wife for
her husband. In every respect he offers his own soul, mind, body and everything
at the lotus feet of Çréla Sarasvaté Prabhupäda. My çré gurupäda-padma dedicated
his life to his guru just as Çré Kureça, the disciple of Çré Rämänuja, set such a
glowing example by offering his life for guru-sevä. Offering
his own life, my gurupäda-padma protected Prabhupäda from the challenging uproars of people with demoniac mentalities. Prabhupäda also manifested a pastime to reveal the incomparable guru-niñöhä in the heart of gurupädapadma. 2 When the guru-niñöhä of the mahopadeçaka (great scholarly
instructor) and mahä-mahopadeçaka (very great
scholarly instructor)3 disciples is compared to the guru-niñöhä of a mere upadeçaka paëòita (instructing scholar)4 quietly engaged in performing deep and intimate service, it is like a glow-worm before the
sun. By this pastime Prabhupäda destroyed their boastful pride. Gurupäda-padma had so much guru-niñöhä in the tattva-siddhänta of
Prabhupäda that it astounded people. When there was an attempt to challenge the
vicäradhärä (“current of conception”) of Çréla Prabhupäda, gurupäda-padma roared like a lion, strongly
refuting them: “I do not know the previous gosvämés, but I accept the vicära-dhärä of
Çréla Prabhupäda as the unmistakable truth and I shall try to know and
understand the previous gosvämés in light of Prabhupäda’s vicära-dhärä. Äcäryera yei mata, sei mata sära /ära yata mata yänka
chärakhära – ‘The opinion of the äcärya is the sum and substance. Let
all other opinions be destroyed.’ This is my conclusion.” To this all bowed their
heads in amazement. This incident is very instructive. There are many instances where the words guruniñöhä and guru-bhakti are inappropriately used. Niñöhä for
those who are gurus in name only is inevitably degraded. Guru means
“he who is vastavavastu, non-different
from reality, and kåñëa-vastu, non-different from Kåñëa”. The
so-called gurus in the various apasampradäyas are not kåñëa-svarüpa. The niñöhä and bhakti attributed
to them is simply the product of the jéva's ignorance.
Therefore, our attempts to put our faith in such persons can never be termed ädau guru-niñöhä or guru-bhakti. The guru-niñöhä of gurupäda-padma towards Prabhupäda is the identification of his internal
confidential relationship with him, and his deep relationship with västava-vastu. Gurupäda-padma knew very well that there is no
mistake in the conception (vicära) of the previous gosvämés. J évas gripped by ignorance are susceptible to understanding these
conclusions incorrectly. However, if one adopts the ideal, or the line of thought
of Prabhupäda, it is impossible to come to the wrong conclusion. If one who had had any connection with Prabhupäda came to gurupäda-padma, be he a temple devotee or renunciant, a householder, or an
ordinary person, gurupäda-padma would become overwhelmed with bliss, and thereby open-heartedly
manifest his intimacy with Prabhupäda. Gurusevaka haya mänya äpanära – “The servant of guru is honourable for us.” Gurupäda-padma would
feel grateful and indebted to anybody with any kind of service relationship with
Prabhupäda, and since Prabhupäda is the only object of his heart, he would even
offer that person financial assistance. His affection was bound in his relationship
with those connected to Prabhupäda. On the other hand he was as hard as a
thunderbolt with those who, on the pretext of performing sevä for Prabhupäda, acted against
him. All this is quite natural and comes from a feeling of relationship. Gurudeva is the sole custodian of the entire service of Çré
Rädhä-Govinda. Whatever sevä is
performed to Çré Rädhä-Govinda is indeed service to gurupädapadma. Gurudeva is so adjusted with the pleasure of Kåñëa that his only bliss is to give pleasure to Kåñëa. He has no other source of happiness.
Therefore, by rendering service to
Kåñëa for His pleasure, service to çré gurudeva is indeed performed, and
therefore everyone is in fact the servant of gurudeva. Gurupäda-padma would feel indebted to anyone who was connected with that line
of service, even if it was only for a moment. This is because Prabhupäda is the
only wealth of his heart. This unprecedented guru-niñöhä of gurupädapadma is his primary quality. His countless other qualities, specialties and characteristics
are all subordinate to
this main quality. For want of time it is impossible to appreciate or discuss all these
divine characteristics. Vyäsa-püjä means to take shelter at the
lotus feet of guru and offer pädya at
those lotus feet. I have tried to accomplish this to the best of my ability. May gurupäda-padma be pleased with me by his causeless mercy. This is my humble prayer.
All of you please bestow
your blessings upon me so that çré gurupädapadma should remain pleased with me. väïchä-kalpatarubyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù I offer praëämas unto the Vaiñëavas who are just like desire trees, who are an ocean of mercy, and who deliver the fallen, conditioned souls. · 1 Caitya-guru is Paramätmä in the heart of all beings. The vartma-pradarçaka-guru is he who first introduces one
to the line of pure bhakti. The çravaëa-guru gives one initial instruction in
bhakti, while the bhajana-çikñä-guru gives one detailed instructions on how to achieve success in bhajana. The mantra-guru, also known as the dékñä-guru, initiates one into the viñëu-mantra, a process
known as dékñä. 2 This refers to the time Çréla Bhakti-prajïäna Keçava Gosvämé Mahäräja
swapped clothes with Çréla Bhaktisiddhänta Sarasvaté Prabhupäda to protect
Prabhupäda from an angry mob bent on killing him. For a full account of this
pastime, refer to Äcärya Kesaré Çré Çrémad Bhaktiprajïäna Keçava Gosvämé: His Life and Teachings by Tridaëòisvämé Çrémad Bhaktivedänta
Näräyaëa Mahäräja, pp 40–44. 3 Titles given by Çréla Bhaktisiddhänta Sarasvaté Prabhupäda to a
number of his followers 4 Title attributed to Çréla Bhakti-prajïäna Keçava Gosvämé Mahäräja
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