Sri Guru Tattva Vijnana

7/28/2019 Sri Guru Tattva Vijnana

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r-Guru-Tattva-VijnaThe Nature of r Guru

by r Ananta Dsa Bbj Mahrja

Translation by Haricaraa Dsa2006

In rmad-Bhgavata 11.17.27, during the discussion concerning the nature of rGurudeva,svaya bhagavn r Ka says to His dear devotee Uddhava:

crya m vijnyn nvamanyeta karhicit |na martya-buddhysyeta sarva-devamayo guru ||

The Lord said, O Uddhava! You should know the crya, r Gurudeva, to be myself,and no disrespect should ever be shown toward him. You should never be envious of him,judging him to be an ordinary man, because within r Guru live all the gods.

guru ka-rpa hana strera prame |guru-rpe ka kp karena bhakta-gae ||

According to scripture, theguru is a form of Ka. In the form ofguru, Ka gives hismercy to the devotees. (Caitanya-Caritmta di 1.45)

From all the stras it may be understood that r Ka appears in the world asguru toextend his mercy to the devotees. Here that mercy blesses the sheltered disciple with the treasure

of r-ka-bhajana and its fruit, the gift ofprema. yontar bahis tanu-bhtm aubhavidhunvann crya-caittya-vapu svagati vyanakti (Bhg.11.29.6). r Uddhava said to rKa: O Lord! Externally, in the form of r Guru giving philosophical instructions, andinternally, as the Indwelling Guide urging him to do what is good and true, you drive away allworldly desires unfavorable to a persons bhajana and reveal your true nature to him. Therefore,in the sense of him being worthy of honor, r Gurudeva is like r Ka. But unlike r Ka,he is not meant to be worshipped as a husband or lover. r Guru is the manifestation of God as adevotee.

yadyapi mra guru caitanyera dsa |

tathpi jniye mi thra praka ||

Even though myguru is the servant of r Caitanya, still I know him to be a manifesta-tion of God. (CC.di.1.44)

r Gurudeva should be understood to be God appearing in the form of the highestdevotee. This is the true nature of r Guru. In his Mana-ik, rla Raghuntha DsaGosvmipda has written, ac-snu nandvara-pati-statve guru-vara mukunda-prehatvesmara param ajasra nanu mana. O Mind! Always meditate upon r Gaurasundara, the son


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of Mother ac, as a form of r Ka, and r Gurudeva as the dearest of r Kas devotees.rla Vivantha Cakravartipda has also written in his Gurvaaka:

skd-dharitvena samasta-strair uktas tath bhvyata eva sadbhi |kintu prabhor ya priya eva tasyavande guro r-cararavindam ||

In all the scriptures r Gurudeva is glorified as directly r Hari, though in the form ofone dear to Hari, and the great devotees contemplate him in that way. I sing the praises of thelotus feet of that guru. The meaning is that even though r Gurudeva is visibly the mostbeloved devotee of r Ka, the disciple considers him to be a direct manifestation of rKa. Without this type of thinking by the disciple, there is a chance he will consider r Guruto be an ordinary person, thus causing him to commit a great offense. Just like an elephant takinga bath and then blowing dust over himself, the disciples devotional practices become fruitless.

The Importance of Taking Shelter at r Gurus Lotus Feet

(guru-pdraya)

To do bhagavad-bhajana, it is essential that one first takes shelter of r Gurus lotus feet.Otherwise, bhajana-sdhana is hardly possible because this shelter is the natural gateway ontothe path ofbhakti. There is no pure bhakti-mrga-sdhana anywhere that doesnt includeguru-pdraya. To learn something in the physical universe, a competent teacher is necessary.Needless to say, to acquire spiritual knowledge about bhakti, a teacher is also required. So themerciful Lord personally appears in this world as the guru to bless mankind with instructionsabout bhakti philosophy.

We shall briefly discuss r-guru-tattva. If one is to understand the gravity ofr-guru-

tattva, he can have no doubt concerning the necessity ofguru-pdraya. What is the nature ofr Guru? What does the word guru mean? What is the result of taking shelter of r Guru?Those without knowledge have many questions about guru-pdraya. Everything about guru-tattva is learned in the association ofsdhus (saintly people). Without the association of theLords devotees,guru-tattva cannot be understood. For this reason, the scriptures and great soulsfirst of all instruct those eager forsdhana-bhajana to seek the association of devotees (sat-saga). In rmad-Bhgavata, Bhagavn Kapiladeva said to his mother Devahti,

sat prasagn mama vrya-savido bhavanti ht-kara-rasyan kath |taj-joad v apavarga-vartmani raddh ratir bhaktir anukramiyati ||

In the auspicious association ofsdhus, one hears narrations describing my divinepower. These stories are like elixirs for the heart and ear, and by devoting oneself to them, onequickly progresses on the path of emancipation and develops faith, love and devotion forme. (Bhg.3.25.25) The meaning is that by hearing discussions about God from the mouths ofdevotees, one first develops faith. Then, by taking shelter of a true guru and performing bhajana,rati (affection) and prema (love) gradually arise in ones heart. Since time immemorial, soulssearching for God, after wandering from womb to womb, finally obtain a human body, the


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doorway to liberation from worldly life. Among humans, those of the highest virtue obtainsdhu-saga. After hearing ka-kath from highly realized devotees, their hearts and minds,sullied by attachment to worldly pleasures, become a little purified, and they understand theimpermanence of the body and all related to it. They consider this temporary worldly life to belike an ocean that is very difficult to cross. r Guru is the only competent helmsman for piloting

the strong boat of ones human form beyond the miserable ocean of worldly life, infested withthe crocodiles and sharks of lust, anger and so on, and then causing an intense desire to awakenin ones heart for obtaining the lotus feet of the ever-blissful Lord. In rmad-Bhgavata, rKa said to Uddhava,

n-deham dya sulabha sudurlabha plava sukalpa guru-karadhram |maynuklena nabhasvaterita pumn bhavbdhi na taret sa tmah ||

O Uddhava! This human form is unparalleled because it is the foundation for all gainand is well-suited for its purpose. The jva obtains his rare human form by the course of nature.

r Gurudeva is the helmsman in this boatlike body, and above all am I, who, like a favorablewind, propel the boat on its way. Those who obtain this body but do not endeavor to transcendthe ocean of worldly life are considered to be killers of their own souls. (Bhg.11.20.17)

What we are saying is that by associating with devotees one will come to understand thenecessity of taking shelter of a guru. It may be understood that wherever there is no knowledgeof the need forr-guru-pdraya, it is because there has been no association with devotees. Orif there has been bhakta-saga, but still there is no realization of the need for aguru, or aguruhas not been accepted, then either thesaga is not genuine or the fruit ofbhakta-saga has notappeared because of some sin. As long as one has not obtained the shelter of a guru, the ultimateeffect of bhakta-saga shall be to get that shelter. The reason is that after receiving dk

(initiation) and ik (instruction) from a trueguru, ones personal bhajana (worship) can begin.

Characteristics of a True Guru

If one is to be blessed with the fruit ofsdhana and bhajana, it is absolutely essential thathe accepts the shelter of r Gurus lotus feet. When the potency that distinguishes one as acompetent teacher appears within a virtuous person, he is to be regarded as a sad-guru. Thisoccurs when, as the result ofsdhana-bhajana, a persons heart and mind become cleansed ofimpurities, infused with devotion and adorned with the qualities of kindness and generosity. Inseeing the worldly suffering of the jva bound by my, his heart melts with compassion. Byteaching the art of bhajana, these sad-gurus remove the suffering of materialistic people andremain always eager to bless them with the sweet taste of bhakti-rasa. The ability to serve asguru comes from r Bhagavn, present within the hearts of those great souls who have attaineddivine grace through bhakti. A person desiring devotion to God is blessed with the opportunity toreceive shelter from such a competent sad-guru. In rmad-Bhgavata, the characteristics ofsuch aguru are described:

tasmd guru prapadyeta jijsu reya uttamam |


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bde pare ca nita brahmay upaamrayam ||

Therefore, a person who is inquisitive about the state of ultimate bliss shall take shelterat the feet of asad-guru who has deep realization of both the Vedas and the Supreme Being, andwho is free from lower qualities such as lust and greed. (Bhg.11.3.21) bde brahmai

vedkhye nyyato nita tattva-jam. anyath saaya-nirsakatvyogt. pare ca brahmaiaparoknubhavena nitam. anyath bodha-sacryogt. parabrahma-nitatva dyotakamha upaamrayam iti (rdhara-k). The meaning is that if thesad-guru is not learned in theVedas and related scriptures, he may be unable to remove the doubts of his disciples. He mustalso be deeply devoted to, and have direct perception of, r Ka. Otherwise he will be unableto infuse his disciples with a genuine experience ofbhajana. One may ask that, even though itmay be apparent that the guru has a great knowledge of the scriptures, how does one judgewhether he has direct perception of r Ka? The answer is that such a person will be totallyfree from lust, anger, greed and so on. Whenever the splendor of bhakti appears within his heart,the darkness can no longer remain. Therefore, the scriptures have described the characteristics of

asad-guru as follows:

1. He has unwavering faith and devotion, and as a result of his bhagavad-bhajana and themercy of his ownguru, he has direct experience of God.

2. He is conversant with the Vedas and the bhakti-stras such as rmad-Bhgavata thatexpress the correct meaning of the Vedas. He is competent in using the arguments given inscripture to dispel the doubts of his disciples.

3. He has direct perception of r Ka because he has received the Lords mercy, and heis capable of infusing his disciples with that mercy and leading them onto the path ofbhakti.

4. He is not under the control of lust, anger, greed, etc.

A virtuous person in whom these qualities are present and who has a feeling of parentalaffection toward his students is to be regarded as a sad-guru. This sad-guru is capable ofremoving everything unfavorable or useless from his disciples bhajana, blessing him withprema, and delivering him to the lotus feet of r Ka. On the other hand, even though someperson yearning to be known as a guru may have many good qualities, such as coming from apious family, if he lacks the above-mentioned characteristics he cannot be considered asad-guru.Therefore, a faithful person who desires to practice r-ka-bhajana should take shelter of agreat soul endowed with the characteristics of a competent sad-guru, accept initiation into ther-ka-mantra from him and then learn from him the art ofbhajana.

General Characteristics of a Sad-Guru

To be regarded as r Guru, one must have the following general characteristics: He iswell-versed in the Vedas and has direct perception of r Ka. He is very peaceful, devoted tor-ka-bhakti, and has experienced Kas noble qualities of being affectionate to Hisdevotees and so on. His heart and mind are surrendered to Ka. He has a healthy body and hasconquered lust, anger and greed. He bears the deepest devotional attachment for Ka. He has


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knowledge of the pure path involving the Vedas, stras and gamas. He is approved by thesdhus, is self-controlled and absorbed in contemplation upon the Supreme Spirit. (Hari-Bhakti-Vilsa 1.32-35)

Particular Characteristics

These are further characteristics that are r Gurus treasure: He has been born into avirtuous family and is personally virtuous. He is diligent in following the rules of appropriateconduct and belongs to one of the four stages of religious life. He is free from anger. Heunderstands the Vedas and all otherstras. He is faithful and free from envy, speaks pleasantly,is handsome, clean, neatly dressed and youthful. He is devoted to the welfare of all livingentities, is intelligent, humble and satisfied. He does no harm to others, is able to determinereality, is loving and resolved to worship God. He is affectionate to his disciples and is capable ofboth chastisement and benevolence. He is devoted to the homa-mantras, knows the methods ofdebate, is a pure soul and is very merciful. (Hari-Bhakti-Vilsa 1.38-41)

The Particular Characteristic of r Gurus Mercy

There is some distinction between the mercy of r Hari and that of r Guru. In theUpaniads it is stated that r Hari causes those whom he wants to go downward to commitimmoral actions, so to demons he gives instructions that lead them to destruction. But he causesthe cryas, whom he wants to reach the higher strata, to engage in acts of purity, and to them healways speaks the truth. Therefore, r Gurus mercy is to be desired.

strokta dharmam uccrya svayam carate sad |

anyebhya ikayed yas tu sa cryo nigadyate ||

The stras declare that one who always follows dharma and teaches others to do thesame is to be known as an crya.

The Way to Obtain a Sad-Guru

Some people think that a genuinesad-guru is very rare in this world, and consequently, toidentify and obtain asad-guru is not an easy matter. Thus, without trying to receive dk, theypass the precious moments of their rare human form of life in vain. Regarding this, it should besaid that whenever r Bhagavn descends in the form of a sad-guru for the benefit of the world,he then makes himself easily available to those who are eager for r Gurus shelter and thechance to practice true bhajana. Giving up hypocrisy, one who, with a simple and honest heart,sincerely associates with devotees and prays innocently to God for freedom from the miseries ofworldly life and for engagement in bhagavad-bhajana under r Gurus shelter is certainlyblessed with his wish. There is no doubt about this. Merciful r Hari most surely gives theopportunity to such an eager person.


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The Shelter of r Gurus Lotus Feet

At the beginning of his description of the sixty-four components of bhajana, rla RpaGosvmipda has written specifically of three:guru-pdrayas tasmt ka-dkdi-ikaam,virambhea guro sev (Bhakti-Rasmta-Sindhu 1.2.74). They are (1) the shelter of r Guru,

(2) initiation into r-ka-mantra, followed by instruction in bhgavata-dharma, and (3)serving r Guru with confidence. guru-pdraya, dk, gurura sevana--taking shelter of aguru, receiving initiation, serving the guru (CC.M.22.115).

Guru-pdraya means that before a person who wants to do bhagavad-bhajana takesdk, he should live near to r Guru for some time and try to please him with sincere andobedient service. The importance of such an examination period for the guru and iya has alsobeen described in the scriptures. During this time, the nature and worthiness of both guru andiya can be understood. If this is not done, in the future it can cause problems. Specifically, iftheguru doesnt possess the characteristics described in scripture, and if the iya isnt suitable,then inevitably the devotional practices of both will be impeded. If this examination period is not

observed, the result can indeed be costly. When the eagersdhaka, longing to be initiated,resides near r Guru for some time and serves him, he will receive dk and eligibility forbhajana. On the other hand, when such a mahbhgavata receives sincere service, he becomesfilled with compassion and r-guru-tattva arises within him. The specific goal of the sdhaka isto receive dk-mantras from r Guru, whose heart has melted with compassion because of thecareful service rendered. In this way, the sdhaka can be blessed with the ability to taste thesweet nectar of true bhajana. It should also noted here that extraordinarily powerful persons(mahpuruas) can judge the worthiness of a disciple just by looking at him. They may alsoaward competence to one previously unqualified and then, at the same time, give dk and so onto him. They arent bound by any kind of rule. These statements, however, dont apply to

everyone.

Dk

What is dk? In his Bhakti-Sandarbha (283 anu), rmat Jva Gosvmipda hasdescribed the glory ofdk by quoting from stra:

divya jna yato dadyt kuryt ppasya sakayam |tasmd dketi s prokt deikais tattva-kovidai ||

Those cryas who truly understand reality define the word dk as that whichbestows divine knowledge and completely destroys sin. divya jna hy atra rmati mantrebhagavat-svarpa-jna tena bhagavat sambandha-viea-jna ca (r Jvapda). Here,the phrase divya jnam, or divine knowledge, indicates the understanding that God is presentin the form of the mantra. It also means knowledge of the jvas particular relationship withGod.

jvera svarpa haya kera nitya-dsa |


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kera taastha-akti bhedbheda-praka ||

The nature of the jva is that he is the eternal servant of r Ka. As the marginalpotency of r Ka, he is a manifestation of the principle of simultaneous oneness with, anddifference from, the Lord. (CC.M.20.108)

Even though thejva is the eternal servant of Ka, since time immemorial he has beengripped by the ignorance ofmy because of his aversion to God. Being captivated by illusion,he has forgotten his own true nature and become overwhelmed by his material body, senses andmind, thinking them to be himself. Having forgotten his eternal relationship with r Hari, andinstead uniting with a wife, children, money and possessions, he has entered a state of bondage.

ka nitya-dsa jva th bhuli gela |sei doe my tra galya bndhila ||

Forgetting that he is the eternal servant of Ka, thejva becomes bound at the throat by

my. (CC.M.22.24)In this way, even though thejva is actually eternally cognizant and blissful, when he falls

into the bondage ofmy, he is forced to cycle through the wombs of various other miserablejvas wherein he must suffer terrible worldly agonies. The word dk means when, by the mercyof r Guru, the knot of my is loosened, the jvas heart is infused with spiritually powerfulbhakti and his eternal relationship with r Hari is awakened.

Moreover, the mantra is a direct form of God. By the mercy of the sdhus and gurus,who are the embodiments of r Haris compassion, r Bhagavn enters the disciples heart asthe mantra and spiritualizes his body, mind and vital airs, making them suitable for performingbhagavat-sev. The following is a statement by rman Mahprabhu:

dk-kle kare bhakta tma-samarpaa |sei-kle ka tre karena tma-sama ||

sei deha karena tra cidnandamaya |aprkta-dehe tra caraa bhajaya ||

At the time of initiation, the bhakta offers himself to Ka. The Lord then makes thedevotee equal to himself by transforming the devotees body into one of spiritual bliss. In thattranscendent body, the devotee worships the Lords lotus feet. (CC.Ant.4.192-193)

Some people, even after learning of the importance of dk, think there is no need forthem to acquire it. They believe that just by chanting harinma, everything is accomplished. Forthose who have been somehow harmed or deceived in spiritual matters, that is a natural attitude.But this is not the opinion of the Gosvms. Even though observing that in the stras and thewritings of the mahjanas that dk is described as a necessity, and seeing that the previousgreat devotees up through the present-day devotees follow this virtuous practice, some people arestill averse to accepting the shelter of asad-guru. The chanting of this type of person only resultsin nma-apardha (offense to the Holy Name). On one side, they ignore the stras and the


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statements of the mahjanas, and on the other they ignoreguru-tattva, both of which are seriousoffenses.

Dk-mantra

Concerning dk, among all the mantras mentioned in stra, r-ka-mantra is themost important because r Ka is Himself Bhagavn, or the origin of all forms of God.Among r Kas three pastime sites of Vndvana, Mathur and Dvrak, in the gopa-ll ofr Vndvana the quintessence of divinity--the sweet mood ofmdhurya--is manifest. For thisreason, the mantras concerning vndvana-ll are best. And the best of all are the ten-syllableand eighteen-syllable gopjana-vallabhamantras, which bring together all the pastimes dealingwith the most attractive madhura-rasa. Even though all mantras are available from books and soforth, chanting a mantra received in that way will bear no fruit. Mantra must be received from asad-guru.

Some people also consider the sixteen-name, thirty-two-syllable hare-ka-mahmantra

as a dk-mantra, but in some dk-paddhatis (manuals) the harinma-mahmantra is notconsidered as such. Because it is chanted loudly in krtana, how can it be a dk-mantra? Now,in some situations, before dk is given, harinma may be given for the purpose of purifying apersons ears and mind, but that is not called dk. It may be asked that since hare ka hareka ka ka hare hare, hare rma hare rma rma rma hare hare is called a mahmantra,then if one accepts this, why does this not constitute dk? The answer to this is that concerningthe bestowal ofprema, hare-ka-nma holds a position of greater importance than all othermantras. Because of this, it is called a mahmantra. But still, since it has no words in the dativecase and is not accompanied by the standard six components beginning withi, it is not a dk-mantra. Before accepting dk, the fruit ofnma-krtana is to get the shelter of asad-guru and

receive dk and instruction from him. After receiving dk, the fruit ofnma-krtana isprema.

Dk-guru and ik-guru

One who gives mantra is called a dk-guru and one who teaches bhajana is called aik-guru. rmad-Bhgavata (11.3.48) says: labdhnugraha cryt tena sandaritgama.After receiving mantra-dk from r Guru, one should obtain knowledge ofstra and the useofmantras from him. If this is so, it can be understood that whoever has the duty of givingdk also has the duty of teaching the use ofmantras. It is the opinion ofstra that one shouldtake shelter of asad-guru. Therefore, considering the above statement, one who becomes agurubut is not capable of giving instruction in bhajana becomes implicated in the offense ofdamaging the respectability of the position ofguru. If the disciples dk-guru passes awaybefore he learns bhajana from him, he should accept another advanced devotee who is skilled inbhajana as his ik-guru. The disciple should learn from him and, regarding him as guru, renderservice to him. One who teaches the art ofbhajana by his own example is a called a ik-guru.In order to attract thejva to himself and bless him with bhakti, the merciful r Ka appearsboth within the jvas heart as ik-guru and externally as the highest bhakta-crya. rCaitanya-Caritmta(di.1.47) says:


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ik-guruke ta jni kera svarpa |antarym bhakta-reha ei dui rpa ||

I understand the ik-guru to be a form of r Ka. He appears both as the Indwelling

Guide and the best ofbhaktas.The meaning is that among the two kinds of ik-guru, the antarym (Indwelling

Guide) and the highest bhakta, the one who teaches from within and is not perceptible by thesenses is known as the caitya-guru. He who, asparamtm, directs and stimulates the intellect ofthe worldly-minded jva is not the director of the bhaktas heart. Therefore he doesnt giveinstruction to the bhakta as caitya-guru. The form of God being worshipped by the bhakta as hisown cherished Deity appears in his mind as the indwelling ik-guru. The Lord then guides himby revealing the manners and customs regarding the bhaktas particular mood. And he whoappears externally as the greatest bhakta to teach bhajana in a way perceptible to the studentssenses is in reality also r Ka.

Some people circulate a theory that is contrary to scripture that says if one doesnt receivea ik-mantra from a ik-guru, there is no real bhajana. According to stra and the mah-janas, there is no sacred precept about any mantra called a ik-mantra. Therefore, no oneshould let himself be deceived by such an erroneous doctrine.

Serving r Guru

When one receives dk from a sad-guru, the sdhakas duties are not then complete.After receiving dk, some type ofguru-sev is necessary because the satisfaction of rGurudeva is the root cause of the destruction of all impediments to the sdhakas bhajana as well

as of pleasing God. In Bhakti-Sandarbha, rmat Jva Gosvmipda has written, tat-prasdo hisva sva nn-pratkra-dustyajnartha-hnau bhagavat-parama-prasda-siddhau ca mlam.Regarding the destruction of anarthas that are very difficult for the sdhaka to remove byhimself, and regarding the attainment of the true satisfaction of r Hari, the satisfaction of rGuru is the root cause. The meaning of rla Gosvmipdas words is that when the sdhaka isintroduced to the path ofbhajana, at that time various kinds of serious anarthas may appear as aresult of offenses in this or previous births and become disruptive to his devotional practices. Buteven though the sdhaka may personally try so many remedies, he is still unable to get relieffrom the influence of those anarthas. The only way to remove them is to satisfy r Guru.

Moreover, the only way to truly please r Bhagavn is to please r Guru. By this it isunderstood that the cause ofbhajana-sdhana and its fruit, namely the removal of all kinds ofanarthas and the attainment of the affectionate Lord, remains the satisfaction of r Guru. Andthe way to please r Gurudeva is to sincerely serve him. These verses from rmad-Bhgavata(7.15.22-25) also discuss the removal of all anarthas by r-guru-sev orr-guru-bhakti:

asakalpj jayet kma krodha kma-vivarjant |arthnarthekay lobha bhaya tattvvamarant ||


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nvkiky oka-mohau dambha mahad-upsay |yogntaryn maunena his kmdy anhay ||

kpay bhtaja dukha daiva jahyt samdhin |tmaja yoga-vryea nidr sattva-nievay ||

rajas tama ca sattvena sattva copaamena ca |etat sarva gurau bhakty puruo hy ajas jayet ||

r Nrada said to Yudhihira, O King! If one is able to thoroughly conquer his desires,then lust is also conquered. To conquer anger, abandon lust, because anger results from havingones lust for something obstructed. By viewing wealth as an anartha, namely in considering itas merely something to be enjoyed by the senses, greed is conquered. By continuously ponderingthe nature of reality, fear is driven away. By understanding logical philosophy, or by awakeningknowledge of matter and spirit, grief and illusion are removed. By serving an exalted person,

hypocrisy and arrogance are conquered. By fulfilling a vow of silence wherein news or talksabout anything other than Ka are given up, concentration of the mind is accomplished. Byabandoning the pursuit for sensual pleasures, violence is cast away. By acquiring the quality ofcompassion, miseries caused by other living organisms are brought to an end. By the strength ofspiritual meditation, suffering caused by supernatural forces is destroyed. By the power ofaga-yoga, miseries of the body and mind are relieved, and by living asttvika lifestyle, sleepis overcome. By increasing the mode of goodness, passion and ignorance are conquered. Thus,by each different practice each type ofanartha is destroyed, but as a result ofguru-bhakti alone,the sdhaka is able to easily conquer over all anarthas simultaneously. The particular impor-tance ofguru-sev is understood from these rmad-Bhgavata verses concerning the destruction

ofanarthas.

Specific Guru-sev

InBhakti-Sandarbha rmat Jva Gosvmipda has written, tatra yady api arapattyai-va sarva siddhyati...tathpi vaiiya-lipsu akta cet tata bhagavac-chstropadebhagavan-mantropade v r-guru-caran nityam eva vieata sev kuryt.Although asdhaka who has taken shelter of the lotus feet of r Bhagavn certainly achievescomplete success, still, a person who yearns for and is qualified for a particular type ofsev shalldaily serve his ik-guru, who gives him scriptural instruction, and his dk-guru, who hasimparted mantras to him, in that specific way.

In rla Gosvmipdas statement vieata sev kuryt, by using the word vieata,he is indicating a specific type ofguru-sev. And by saying there is a particular type, it isunderstood that there is also a general type. After receiving dk, thesdhaka daily worships rHari by hearing, chanting, serving the image of the Deity, offering prayers and so on. Homageand prayers to r Gurudeva are included within that. Therefore, wherever the elements of rBhagavn worship, such as hearing and chanting, are being performed as the primary function,and the elements of r Guru worship are being performed as secondary components of

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Bhagavn worship, that is called generalguru-sev. As a result of practicingguru-bhajana as anaccompaniment to bhagavad-bhajana, the sdhaka attains love of God. Sincere guru-bhaktimixed with bhagavad-bhajana is crowned with success. This is the method within the realm ofsdhana.

Likewise, if somesdhaka is so deeply devoted to hisguru-sev that he considers it to be

his primary service and the ravaa-krtana and other components ofbhagavad-bhajana to be ofsecondary importance, that is called specific guru-sev. In this case, attending to r Gurusneeds and other types ofguru-sev are preeminent, while the elements of bhagavad-bhajanasuch as hearing and chanting hold a subordinate position. rmat Jva Gosvmipda describessuch a sdhaka who is so attached to his particularguru-sev as being vaiiya-lipsu. In thisway, thesdhaka who is single-mindedly devoted to hisguru-sev is showered abundantly withr Bhagavns compassion. In r Devahtis song of praise from r Padma-Pura we findthe following:

bhaktir yath harau mesti tad-varih gurau yadi |

mamsti tena satyena sandarayatu me hari ||

If I have more devotion for myguru than for r Hari, then for that reason, may r Harishow himself to me. If r Guru is pleased, r Hari is naturally pleased. In r Vmana-Kalpa,we find this:

yo mantra sa guru skt yo guru sa hari svayam |gurur yasya bhavet tuas tasya tuo hari svayam ||

The mantra is r Guru, and r Guru is Hari himself, so one who pleases r Guru also

pleases r Hari.

Attentiveness in r Gurus Sev

The sdhaka should take special care when serving r Guru. rla hkura Mahayahas said, r-guru-caraa-padma, kevala bhakti-sadma, vando mui svadhna mane. The lotusfeet of r Guru are the only abode ofbhakti; I worship them with great care. If in some way thesdhaka takes r-guru-tattva lightly, or considers r Guru to be an ordinary person, thenmpardha known asgurvaj, or ignorance of theguru, arises. The very serious result of thisis that the sdhaka is deprived ofguru-sev. Some examples of attentiveness, or carefulness,would be as follows: r Gurus words should never be disregarded. The gurus shoes, clothing,bathwater, bedding and other commonly used things shall never be violated. r Gurus nameshouldnt indiscriminately be spoken just anywhere and everywhere. With utmost sincerity, thesdhaka shall bow or lie prostrate in obeisance, with folded hands, and say some respectfulwords like aottara-ata-r-r, o viupda orprabhupda, followed by r Gurus name. Heshall never try to mimic r Gurus movements, speech or tone of voice. He shall never sit neartheguru with outstretched legs or with his exposed foot upon his thigh. He shall not yawn, laughloudly, snap his fingers, rock his body or make ludicrous gestures with his hands, feet or any


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other part of his body in front of r Guru. When going before r Guru, he shall not take a seatwithout permission, but rather remain standing with folded hands. He shall not lie on a bed in thepresence of r Guru.

He shall not leave the presence of r Guru without receiving permission. He shall notofferpj or praise to someone else in front of r Guru. He shall not give scriptural explanations

ordk to someone in the presence of r Guru without permission. He shall not try to dominateor reprimand someone in the presence of r Guru. He shall not gesture to r Guru with hand oreye movements or speak to him in a way that would suggest he is giving him an order. If rGuru chastises or scolds him, he shall always remain tolerant and never show any animositytoward him. He shall not take something belonging to r Guru without asking him. It isoffensive to remain silent before r Guru rather than offering some praise or asking a questionabout bhajana. Even if the sdhaka have taken a vow of silence, he shall not refuse to speak tor Guru. He shall avoid anyone who, out of envy, slanders r Guru or tries to diminish hisgreatness. If he should accidentally hear someone speak ill of r Guru, then he shall cover hisears, remember r Hari and leave that place. He shall not associate with, live with or even see

the face of a person who vilifies r Guru. If the sdhaka sees r Gurudeva arriving, he shall lieprostrate on the ground before him and offer obeisance. If r Guru is leaving, he shall followafter him.

He shall personally prepare the water for r Gurus foot-washing and bath. He shall helpr Guru with his bath, apply sandalwood, wash his clothes and massage his feet. He shall cleanand paint r Gurus home and courtyard. He shall offerbhagavat-prasda to r Guru and thenaccept some for himself. He shall always, in an honest, pleasant and affectionate way, utilize hisbody, mind, words, home, wealth and vigor in the satisfaction of r Guru. If asdhaka observesthese precepts and prohibitions regarding r Guru, he will soon be blessed with the ultimateresult ofguru-sev,prema-bhakti at the lotus feet of God.

A Few Other Things That Should Be Known

In his bookSiddhnta-Ratna, rpda Baladeva Vidybhaa has written, e tu bhaktistan-nitya-parikara-gad rabhyednntanev api tad-bhakteu mandkinva pracarati...stathbht nitya-dhmni nitya-pradeu nitya caksti sura-sarid iva tad-bhakta-pralyprapacevatarati. This bhakti originated from r Haris eternal companions and appears likethe Mandkin within the present-day bhaktas. Bhakti always resides within the Lords eternalcompanions in the spiritual world and descends like the Mandkin River through the channel ofr Haris bhaktas into the material world. The Mandkin River flows from the lotus feet of rBhagavn and purifies the heavens, the earth and the underworld. In the same way, bhakti, theessence of r Haris own cit-akti, descends from r Ka through the channel of bhaktas(gurus) into the hearts of thesdhakas of this world. Thesdhaka receives this r-guru-pral(channel) from thesad-guru.

In this particular Kali age, rman Mahprabhu has mercifully given Vrajas veryelevated, ujjvala-rasamaya type ofbhakti known as majar-bhva-sdhan to the people of theworld. Those who desire to be blessed with majar-bhva-sdhan, the great and rare gift ofrman Mahprabhu, shall take shelter at the feet of such a Gauya Vaiava guru, accept r-


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guru-pralandsiddha-pralfrom him and engage in bhajana.As we previously mentioned, by performing r-guru-sev orguru-bhakti, the sdhaka

easily overcomes all anarthas. The compassion of r Hari descends into this world through twostreams: one is r Vaiava and the other is r Guru. By the influence of the Vaiavas, thenecessity of receiving the shelter of r Guru is understood. And as a result of the Vai avas

mercy, that shelter is obtained. The Vaiavas kindly give us a priceless treasure in the form ofr Guru, who is the origin ofbhagavad-bhajana. Therefore, thesdhaka who is eager to obtainprema must serve both r Guru and r Vaiava equally. By the combined grace of both rVaiava, who is the embodiment ofbhagavad-bhakti, and r Guru, who is the embodiment ofbhagavad-bhakti as well as a direct incarnation of r Bhagavn, the sdhakas devotionalpractices will be successful. Because of that, rla Narottama hkura Mahaya has written,

chiy vaiava-sev, nistra peyeche keb,anukaa kheda uhe mane |

narottama dse kaya, jvra ucita naya,

r-guru-vaiava-sev vine ||

Who has ever received liberation without serving the Vaiavas? Instead, their minds arealways filled with distress. Narottama Dsa says it is not appropriate for the jva to avoid servingr Guru and the Vaiavas. The mercy of r Bhagavn exists in two forms: r Guru and rVaiava. Serving r Guru and the Vaiavas are two direct ways of receiving r Bhagavnscompassion. Without one, the other is incomplete. If one performs guru-sev but has noinclination forvaiava-sev, then thatguru-sev is not complete. And if one performs vaiava-sev but has no interest in guru-sev, the vaiava-sev is also incomplete. For this reason, thesad-guru offers his own disciples at the feet of the Vaiavas and teaches them how to obtain the

Vaiavas association and how to serve them. And the Vaiavas teach the people under theircare how to serve the lotus feet of r Guru.If a guru, due to envy, forbids his disciple to associate with or serve a mahbhgavata-

vaiava, the disciple should consider that the guru is testing his devotion to the Vaiavas. Heshould then humbly bow before the guru and request that he retract that prohibition. But if theguru repeatedly gives him such an order, then the disciple should consider his own misfortuneand take shelter at the feet of r Bhagavn. He should continue to serve hisguru from a distancewithout abandoning him or behaving inimically toward him. On the other hand, if the guru isopenly malicious toward the Vaiavas, then the disciple should conclude that the guru is not aVaiava and abandon him. Then, according to the appropriate procedure, he should take shelterof a Vaiava guru and perform bhajana. In r Bhakti-Sandarbha, rmat Jva Gosvmipdahas established this very clearly.

yo vyakti nyya-rahitam anyyena oti ya |tv ubhau naraka ghora vrajata klam akayam ||

iti r-nrada-pacartre. ataeva drata evrdhyas tdo guru; vaiava-vidve cetparityjya eva---


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guror apy avaliptasya krykryam ajnata |utpatha-pratipannasya paritygo vidhyate ||

iti smarat, tasya vaiava-bhva-rhityenvaiavatay avaiavopadiena itydi-

vacana-viayatvc ca. (Bhakti-Sandarbha 238 anu)

Both the person who speaks inimically about the Vaiava scriptures and he who listensto such ignoble statements shall live in hell for endless time. If some instruction of rGurudeva is inconsistent with stra, then one should leave his association and serve him onlyfrom a distance. If the guru becomes hostile toward the Vaiavas, he should be abandoned.Another meaning of the word dvea, or malice, is slander. nindpi dvea sam (Bhakti-Sandarbha). Slander and malice are the same. It should be understood that by naming maliceand slander, the six types of vaiava-apardha are being implied. Therefore, a guru who isoffensive to the Vaiavas is not qualified. For this reason, the scriptural ruling is that he should

be abandoned. Aguru who is attached to worldly pleasures, is ignorant of what should be doneand what shouldnt, and who has deviated from the path laid out in the bhakti-stras should beabandoned. Because such a guru has no vaiava-bhva, he is not a Vaiava. avaiaveraupadia mantre naraka-gati haye thke. One who is initiated in mantra by someone who isaverse to the Vaiavas is destined for hell. In this scriptural statement the precept for abandon-ing an avaiava-guru is also seen.

Concerning an abandonedguru, the inference is that if aguru acts in an unbecoming way,such as showing animosity toward the Vaiavas or some other such behavior, or if he becomesconfused in his understanding of God, such as proclaiming himself to be God, or if he becomesaverse to hearing and chanting about r Kas qualities and pastimes, then he will not feel the

joy born of hearing r-ka-ll-kath. Intoxicated by the praise of insidious people, hegradually becomes more impure. At that point, one should forsake such aguru and take shelter ofa competent one.

Sri Guru Tattva Vijnana

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