Taking Care of Bhakti-lata

Sri SrimadGour Govinda Swami Maharaja

Taking Care of

Bhakti-Lata -

Taking Care of

Bhakti-Lata -

Frontcover painting and inside painting © Vrindavan das. Used with permission.

Contents

çreyo-nirëaya iTaking Care of Bhakti-Latä 1

Kåñëa’s Fifty Primary Qualities 4Should We Endeavour to Acquire these Qualities? 6Three Types of Sukåté 6The Four Types of Anarthas 7A Question of Cultivation 8Cultivation & Attraction 8Good Qualities Without Bhakti Have No Value 10By the Mercy of Kåñëa and the Spiritual Master 12What Is Guru-Kåpä? 14Who Is Guru? 15What Is Kåñëa-Kåpä? 15How Is Bhakti-Latä-Béja Obtained? 16Regular Watering 17A Creeper Needs Support 18The Mad Elephant 19Upaçäkhäs

— The Unwanted Creepers Growing Alongside 20Niñiddhäcära 21Kuöénäöé & Jéva-Hiàsa 21Läbha-Püjä-Pratiñöhä 22Become Free From All Enemies 23Sädhu-Saìga Koro Koro 25Questions & Answers 25


Taking Care of

Bhakti-Lata

A lecture on Caitanya-caritämåta, Ädi-lélä 8.50-57, given on the 5th Decem-ber 1991 in Bhubaneswar, India.

TAT T VA V I C A R A P U B L I C AT I O N Swww.tvpbooks.com

www.gourgovindaswami.com

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çreyo-nirëaya Gétävalé – çréla Bhaktivinoda Öhäkura

Song 1

(1)bhaja re bhaja re ämära mana ati manda

bhajana vinä gati näi re(bhaja) vraja-vane rädhä-kåñëa-caraëäravinda

jïäna-karma parihari’ re(bhaja) vraja-vane rädhä-kåñëa

“O my foolish mind, worship the lotus feet of Rädhä-Kåñëa in the forests of Vraja. Without this, there can be no spiritual advancement. Give up all speculative knowledge and materialistic activities.”

(2)(bhaja) gaura-gadädharädvaita guru-nityänanda

gaura-kåñëe abheda jene’reguru kåñëa-preñöha jene’ re

(smara) çréniväsa, haridäsa, muräri, mukundagaura-preme smara, smara re

smara çréniväsa haridäse

“Worship Gaura-Gadädhara, Advaita and the original guru Nityänanda. Knowing Gaura and Kåñëa to be the same, and knowing the guru to be very dear to Kåñëa, remember Mahäprabhu’s intimate associates, çréväsa, Haridäsa, Muräri Gupta and Mukunda Dutta.”

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çreyo-nirëaya

(3)(smara) rüpa-sanätana-jéva-raghunätha-dvandvakåñëa-bhajana jadi korbe re, rüpa-sanätane smara

(smara) räghava-gopäla-bhaööa svarüpa-rämänandakåñëa-prema jadi cäo re, svarüpa-rämänande smara

“Just remember Çré Rüpa Goswämé, Sanätana, Jéva, and the two Raghunäthas! If you worship çré Kåñëa, you should remember çré Rüpa and Sanätana. Also remember Räghava Paëòita, Gopäla Bhaööa, Svarüpa Dämodara and Rämänanda Räya. If you really seek kåñëa-prema, you must remember Svarüpa Dämodara and Rämänanda Räya.”

(4)(smara) goñöhi-saha karëapüra, sena çivänandaajasra smara, smara re, goñöhé-saha karëapüre(smara) rüpänuga-sädhu-jana bhajana-änandavraje väsa jadi cäo re, rüpänuga-sädhu smara

“Remember Kavi Karëapüra and his family members, who are all sincere servants of Mahäprabhu. Also remember his father çivänanda Sena. Remember all those Vaiñëavas who strictly follow the path of Rüpa Gosvämé and who are absorbed in the ecstasy of bhajana. If you actually want residence in Vraja, you must remember all the Vaiñëavas who are followers of çré Rüpa Gosvämé.”

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Spiritual Welfare

Song 2

(1)bhävo nä bhävo nä, mana, tumi ati duñöa

viñaya-viñe ächo hekäma-krodha-lobha-moha-madädi-äviñöa

ripur baçe ächo he

“My dear mind, you have not thought of this. You are very wicked. You are deeply sunk in the poison of worldly sense gratification. You are overwhelmed by lust, anger, greed, illusion, madness, and so on. You are under the sway of the enemy.”

(2)asad-värtä-bhukti-mukti-pipäsä-äkåñöa

asat-kathä bhälo läge hepratiñöhäçä-kuöinäöi-çaöhatädi-piñöa

sarala to’ ho’le nä heghireche tomäre, bhäi, e sab ariñöa

e sab to’ çatru he

“You are attracted by a thirst for hearing mundane news, enjoying material sense objects, and seeking liberation. You think that nonsensical talk sounds very pleasant. You have become crushed by the desire for fame, as well as by hypocrisy and crooked dealings. You are not very simple or straightforward. You are completely surrounded, dear brother, by all these inauspicious signs of death. These are indeed your deadly enemies.”

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çreyo-nirëaya

(3)e sab nä cheòe’ kise pä’be rädhä-kåñëa

jatane chäòo, chäòo hesädhu-saìga vinä är kothä tava iñöa

sädhu-saìga koro, koro hevaiñëava-caraëe maja, ghucibe aniñöa

ek-bär bheve’ dekho he

“If you do not give up all these things, then how will you attain Rädhä and Kåñëa? Carefully abandon them. Just abandon them. Other than the association of sädhus, where else is your real benefit to be found? Just keep the company of saintly devotees, immerse yourself in the lotus feet of a Vaiñëava, and all unwanted things will disappear. Think about all of this very seriously and see for yourself.”

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våndävane kalpa-drume suvarëa-sadanamahä-yogapéöha tähäì, ratna-siàhäsana

“In Våndävana, in a great place of pilgrimage underneath

the desire trees, is a golden throne bedecked with jewels.”

täte vasi’ äche sadä vrajendra-nandana‘çré-govinda-deva’ näma säkñät madana

“On that throne sits the son of Nanda Mahäräja, çré Govindadeva, the transcendental Cupid.”

räja-sevä haya täìhä vicitra prakäradivya sämagré, divya vastra, alaìkära

“Varieties of majestic service are rendered to Govinda there. His garments, ornaments and paraphernalia are all transcendental.”

Taking Care of

Bhakti-Lata -

Taking Care of Bhakti-Lata

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sahasra sevaka sevä kare anukñaëasahasra-vadane sevä nä yäya varëana

“In that temple of Govindajé, thousands of servitors always render service to the Lord in devotion. Even with thousands of mouths, one could not describe this service.”

sevära adhyakña—çré-paëòita haridäsatäìra yaçaù-guëa sarva-jagate prakäça

“In that temple the chief servitor was çré Haridäsa Paëòita. His qualities and fame are known all over the world.” (Caitanya-caritämåta, Ädi-lélä 8.50-54)

çré Haridäsa Paëòita was a disciple of çré Ananta Äcärya, who was a disciple of Gadädhara Paëòita. (Caitanya-caritämåta, Ädi-lélä 8.54 purport by çréla AC Bhaktivedanta Swami)

suçéla, sahiñëu, çänta, vadänya, gambhéramadhura-vacana, madhura-ceñöä, mahä-dhéra

“He was gentle, tolerant, peaceful, magnanimous, grave, sweet in his words and very sober in his endeavors.”

sabära sammäna-kartä, karena sabära hitakauöilya-mätsarya-hiàsä nä jäne täìra cita

“He was respectful to everyone and worked for the benefit of all. Diplomacy, envy, crookedness and jealousy were unknown to his heart.”

kåñëera ye sädhäraëa sad-guëa païcäçase saba guëera täìra çarére niväsa


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“The fifty qualities of Lord Kåñëa were all present in his body.” (Caitanya-caritämåta, Ädi-lélä 8.55-57)

In the Bhakti-rasämåta-sindhu, the transcendental qualities of çré Kåñëa are mentioned. Among these, fifty are primary (ayaà netä su-ramyäìgaù, etc.), and in minute quantity they were all present in the body of çré Haridäsa Paëòita. Since every living entity is a part of the Supreme Personality of Godhead, all fifty of these good qualities of çré Kåñëa are originally minutely present in every living being. Due to his contact with material nature, these qualities are not visible in the conditioned soul, but when one becomes a purified devotee, they all automatically manifest themselves. This is stated in Çrémad-Bhägavatam (5.18.12), as mentioned in the text below. (Caitanya-caritämåta, Ädi-lélä 8.57 purport by çréla AC Bhaktivedanta Swami)

yasyästi bhaktir bhagavaty akiïcanäsarvair guëais tatra samäsate suräùharäv abhaktasya kuto mahad-guëämano-rathenäsati dhävato bahiù

“In one who has unflinching devotional faith in Kåñëa, all the good qualities of Kåñëa and the demigods are consistently manifested. However, one who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.” (Caitanya-caritämåta, Ädi-lélä 8.58)


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Kåñëa’s Fifty Primary Qualities

These fifty qualities of Kåñëa are mentioned in Bhakti-rasämåta-sindhu. Do you know these fifty qualities? Prabhupäda has only given a hint here by writing the beginning words ayaà netä su-ramyäìgaù. This is the verse:

ayaà netä su-ramyäìgaù sarva-sal-lakñaëänvitaù

ruciras tejasä yukto baléyän vayasänvitaù

(Bhakti-rasämåta-sindhu 2.1.23)*

The fifty qualities are (1) su-ramya-aìgaù – very beautify body (Kandarpa-koöi-kaminéya-viçeña-çobhaà, His beauty far excels that of crores of Cupids.), (2) sarva-sal-lakñaëänvitaù – He is endowed with all transcendental attributes, (3) sundara – handsome, (4) mahä-tejasä – most powerful, (5) baléyän – supremely strong, (6) kiçora veça, always kiçora – ten, twelve years old, (7) vividhädbhuta-bhäñä-jïä – He knows all languages (Kåñëa is adbhuta-bhäñä – wonderfully expert in understanding any language you speak.), (8) satya-väk – truthful, (9) priyaà-vadaù-yuktaù – always speaks pleasingly, (10) vävadükaù – eloquent speaker (That means çruti-mädhurä-sangä-yukta-väcäà-priyoù, His words are very pleasing to the ear.), (11) su-päëòitaù – learned scholar, (12) buddhimän – supremely intelligent, (13) pratibhänvitaù – most proficient, (14) vidagdha – very nicely dressed and attractive, (15) caturah – clever, (16) dakñah – expert, (17) kåta-jïah – grateful, (18) su-dåòha-vrataù – firmly determined, (19) deça-käla-supätra-jïaù – He knows time, place, circumstance, and acts accordingly, (20) çästra-* Seven verses in the Bhakti-rasämåta-sindhu (2.1.23–29) describe the fifty primary qualities of Kåñëa.


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dåñöi-yukta – He has çästra-cakñu, He sees with the vision of çästra, (21) çuciù – clean and pure, (22) vaçé – He can capture one and all, (23) sthiraù – fixed, (24) däntaù – self-restrained, (25) kñamä-çélaù – forgiving, (26) gambhéra – grave, (27) dhåti-män – patient, (28) sama-darçana – equal vision, (29) vadänyaù – charitable, (30) dhärmikaù – religious, (31) süraù – chivalrous, (32) karuëaù – merciful, (33) mänada – gives respect to others, (34) dakñiëaù – magnanimous and simple, (35) vinayé – humble, (36) lajjä-yukta – not devoid of shame, (37) saraëa-ägata-pälakaù – protects those who take shelter, (38) sukhé – always happy, (39) bhakta-bandhu – friend of the devotees, (40) prema-vaçyaù – captured by love, (41) sarva-çukha-käri – gives happiness to one and all, (42) pratäpé – very influential, (43) kérti-män – endowed with all fame, (44) lokaù-anuräga-varjana – He gives pleasure to all lokas, (45) ñaò-janaù pakasritah – He is partial to the devotees, (46) näré-gaëa-manohäré – He attracts the mind of all women, (47) sarvärädhyaù – worshipable by one and all, (48) samåddhimän – ever increasing, (49) çresöha – chief among one and all, and (50) aiçvarya-yuktaù – full of opulence. These are the fifty original qualities.

It is stated here, “In Bhakti-rasämåta-sindhu, the transcendental qualities of çré Kåñëa are mentioned. Among these, fifty are primary (ayaà netä su-ramyäìgaù, etc.), and in minute quantity they were all present in the body of çré Haridäsa Paëòita.” This is because he is a jéva. These fifty qualities are present in minute proportions in every jéva because the jéva is an eternal part and parcel of the Lord. But these qualities do not manifest in the conditioned state. When one becomes a purified devotee they all automatically manifest themselves. This is stated in Çrémad-Bhägavatam,


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yasyästi bhaktir bhagavaty akiïcanäsarvair guëais tatra samäsate suräù

haräv abhaktasya kuto mahad-guëämano-rathenäsati dhävato bahiù

Should We Endeavour to Acquire these Qualities?

We were having a discussion and the question arose whether one should first endeavour to acquire these qualities in order for bhakti to develop, or will these qualities automatically develop by unalloyed devotion? Bhaktivinoda Öhäkura has answered this question. He said that a jéva who has acquired some bhakti-sukåti is naturally attracted toward sädhu-saìga.

Three Types of Sukåté

The three types of sukåté are (1) karma-unmukhé sukåti – virtue coming from pious activities, (2) jïäna-unmukhé sukåti – virtue coming from the cultivation of knowledge, and (3) bhakty-unmukhé sukåti – virtue coming from devotional activities. Bhakty-unmukhé sukåti is the chief sukåti. Furthermore, çréla Bhaktivinoda Öhäkura has mentioned in his Harinäma-cintämaëi,

bhaktira-unmukhé sei sukåti pradhänatära phale jéva bhakta-sädhu-saìga päna

çraddhävän hoye kåñëa-bhakta-saìga karenäme-ruci, jéve-doyä, bhakti patha dhare

( Harinäma-cintämaëi 1.57-58)


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One who has acquired some bhakti-sukåti comes for sädhu-saìga. He develops çraddhä. Çraddhä means ‘unflinching faith in sädhu-guru-çästra’. By associating with devotees, näme-ruci, taste for the holy name develops and jéve-doyä, he becomes merciful towards all living entities. Then he treads the path of devotion.

The Four Types of Anarthas

Before coming for sädhu-saìga you have many anarthas. As long as these anarthas are present one cannot develop these good qualities at all. There are four types of anarthas. They are (1) asat-tåñëä – material desires, (2) hådaya-daurbalya – weakness of heart, (3) aparädha – offences, and (4) tattva-bhräma – not clearly understanding or misunderstanding spiritual knowledge.

What is asat-tåñëä? Hankering for bhukti and mukti. This is anyäbhiläña. Bhukti-kämanä is hankering for material enjoyment, and mukti-kämanä is hankering for liberation.

Next is hådaya-daurbalya, weakness of heart. What is weakness of heart?

Devotee: Attachment to temporary things like kuöinäöé?Çré Çrémad Gour Govinda Swami: Yes, kuöinäöé. Kuöinäöé means käpaöya – crookedness, faultfinding nature, mätsarya – envy, pratiñöhä – name, fame and prestige.

Then there are aparädhas: vaiñëava-aparädha, seva-aparädha, näma-aparädha, and other aparädhas.

The fourth anartha is tattva-bhräma. That means not being conversant with the tattvas – svéya-tattva-bhräma, éça-tattva-bhräma, mäyä-tattva-bhräma. The bhräma of not having a clear understanding of these three tattvas; what içä-tattva is, what çakti-tattva is and what mäyä-tattva is. Who you are; what your own


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tattva is. All these are anarthas and as long as they are present one cannot develop those good qualities.

A Question of Cultivation

How can these anarthas be destroyed? The anarthas are destroyed when a person associates with sädhus – ädau sädhu-saìga. By hearing from sädhus and viçväsa, putting unflinching faith in the words of sädhu-çästra-guru, one develops çraddhä, ädau çraddhä. In sädhu’s association there are discourses on éça-tattva, jéva-tattva and guru-tattva. All tattvas are discussed. Then the jéva understands who he is, “Oh, I am kåñëa-däsa. Kåñëa is my eternal master and I am His eternal servant.” Now he understands his real identity. He understands who the Supreme Lord is and his relationship with the Supreme Lord. Nija-tattva jani ära saàsära na cay kena vä bhajinu mäyä kare kaya hay (Prema-vivarta 8) – then he cries, “Oh alas! What am I doing? For lakhs of lives I have not taken shelter at the lotus feet of Kåñëa. I have not served Kåñëa. I have not become kåñëa-däsa, but I have become mäyä-däsa.” All these anarthas are there in the heart prior to coming to sädhu-saìga. But when a person associates with a sädhu, hears from him and puts complete faith in the words of sädhu, then he cultivates it in his life. It is a question of cultivation.

Cultivation & Attraction

Why does Lord Balaräma have a plough in His hand? And why does Lord Kåñëa have a flute? Lord Balaräma is guru-tattva, Nityänanda-Räma, Guru-Nityänanda-Räma. The significance of the plough is that the land will be cultivated with the plough. The


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land is your heart. It is land that needs cultivation. So therefore the plough is needed. Then, after it is properly cultivated, the barren land turns into fertile land. How will your barren land become fertile without cultivation? Sädhana-bhakti, viddhi-märge-karñaëa is this cultivation. That is why Balaräma has a plough. He is guru-tattva.

After the heart is purified and properly cultivated, when there are no more weeds, pebbles or thorns, you will have developed very nice fertile soil. Then the seed will be sown. And while watering it, the bhakti-latä, creeper of devotion will begin to sprout. When it is growing nicely then Kåñëa will come and the sweet sound of His flute will attract you, äkarñaëa. So this is why Lord Balaräma has a plough and Kåñëa has a flute. It is karñaëa and äkarñaëa. Plough means cultivation, or karñaëa in Sanskrit. One of the names of Balaräma is Haladhara or Läìgalé. Plough in Sanskrit is läìgala or hala. Therefore, one who has this hala or läìgala is called Haladhara or Läìgalé, which refers to Balaräma because of karñaëa, cultivation. And Kåñëa attracts with His flute, äkarñaëa. The significance of Kåñëa and Balaräma – plough and flute – is cultivation and attraction. This is the purport to the Kåñëa-Balaräma Mandir here [in Bhubaneswar]. First Lord Balaräma will use His plough and repeatedly cultivate the land. Only after all filth and nasty things are destroyed, the land, which is the heart, is properly cultivated. Then the land is ready for the seed, the bhakti-latä-béja, to be sown. Then you, the mälé, or gardener, have to take care of it by regular watering. Çravaëa-kértana-jale karaye secana – if you water the seed gradually by the process of çravaëa and kértana [hearing and chanting], the seed will begin to sprout (Caitanya-caritämåta, Madhya-lélä 19.152). This çravaëa, hearing from the lips of sädhu, Vaiñëava, guru, äcärya and chanting under his guidance, is watering.


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Ädau çraddhä tataù sädhu-saìgo ’tha bhajana-kriyä (Bhakti-rasämåta-sindhu 1.4.15), by performing bhajana under the guidance of sädhu-guru all anarthas will disappear, anartha nivrtti. Otherwise the anarthas cannot be destroyed. Then all these good qualities will automatically develop. As long as the anarthas are not destroyed, these good qualities will never manifest. So what stage of devotional service is that?

çréla Bhaktivinoda Öhäkura has said that when some of the anarthas are destroyed, but not completely, then these good qualities are not manifest. This is the intermediate stage, which is bhajan-äbhasa or näma-äbhäsa.

When you do pure bhajana the anarthas are completely destroyed. Once there is no tinge at all left of the anarthas, then you come to the niñöhä stage. That is the beginning. In this stage çuddha-näma, the pure name and prema begin to develop simultaneously. The pure name and bhäva come simultaneously. Then you will get ruci, taste, nectarean taste. And there will be very quick development of ruci, äsakti, bhäva, and prema.

Good Qualities Without Bhakti Have No Value

Thus you should not endeavour to cultivate all these qualities first. You cannot do it. First you should associate with a sädhu, and hear from him so that you will understand who you are. Then take shelter of guru, guru-padäçraya. Ädau çraddhä tataù sädhu-saìga, in the beginning there must be faith. Then one becomes interested in associating with pure devotees (Bhakti-rasämåta-sindhu 1.4.15). This is guru-padäçraya. When you do bhajana under his guidance then you will be able to eradicate all these anarthas and all these good qualities will automatically develop. Without doing it in this way, it is not possible at all to develop these good qualities. You cannot


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do it by your own endeavours. That is what is stated. Therefore Bhaktivinoda Öhäkura said, “O my brothers! Those who are very eager to develop all these good qualities, I tell you, don’t be lazy, don’t waste time, but immediately – without delay – do sädhu-saìga, take shelter of a sädhu-guru and make your life successful.” Then automatically all these qualities will develop. As long as you are not interested in bhakti-sädhana and as long as you have not taken shelter of sädhu-guru and have not performed bhajana under his guidance, no good qualities will develop and no anarthas will be destroyed. You may develop some material qualities as stated in Çrémad-Bhägavatam (5.18.12): haräv abhaktasya kuto mahad-guëä, mano-rathenäsati dhävato bahiù, one who is devoid of devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged in mental concoction in this material existence, which is the external feature of the Lord. Mano-ratha means ‘a chariot produced by mental concoction’. Such a person’s chariot, which is driven by his own mental speculation, runs here and there in the Lord’s external energy, mano-rathenäsati dhävato bahiù. He has no good qualities at all. From the material point of view he might be an expert worker, materially very intelligent, or maybe materially opulent like Ravana or Hiraëyakaçipu, but all these material qualities are not good qualities, not godly qualities. Thus, without kåñëa-bhakti, all these so-called good qualities have no value at all.

dharmaù satya-dayopetovidyä vä tapasänvitä

mad-bhaktyäpetam ätmänaàna samyak prapunäti hi

“Neither religious activities endowed with honesty and mercy, nor knowledge obtained with great penance can


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completely purify one’s consciousness if they are bereft of loving service to Me.”(Çrémad-Bhägavatam 11.14.22)

The value of all these qualities – dharma, satya, doyä, vidyä, tapasyä, so-called religiosity, truthfulness, kindness, mercy, knowledge and penance – without bhakti is zero. There is no value. It is just like adding up zeros. When you add zero plus zero, plus zero, plus zero, the result is zero. When you divide zero into zero, into zero, into zero, the result is zero. Plus, minus, or divide, whatever you do, you only get zero. A zero without a ‘one’ is only zero. But if you place a ‘one’ on the left side of that zero, then that zero becomes ten, with two zeros it becomes hundred, with three zeros it becomes one thousand, etc. But without that ‘one’ they are all zero. Similarly dharma, doyä, satya, vidyä and tapasyä are good qualities, but without bhakti their value is zero, whereas with bhakti they have a tenfold increase in value. That is what is stated here. So without kåñëa-bhakti your human birth is useless, a waste.

By the Mercy of Kåñëa and the Spiritual Master

Then there is another point made here,

täìhära ananta guëa ke karu prakäçatäìra priya çiñya iìha—paëòita haridäsa

“Ananta Äcärya was a reservoir of all good qualities. No one can estimate how great he was. Paëòita Haridäsa was his beloved disciple.” (Caitanya-caritämåta, Ädi-lélä 8.60)



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“He was respectful to everyone and worked for the benefit of all. Diplomacy, envy, crookedness and jealousy were unknown to his heart.” (Caitanya-caritämåta, Ädi-lélä 8.56)

These bad qualities were unknown to his heart. You will find this also in Rüpa-çikñä where Mahäprabhu has taught it.

brahmäëòa bhramite kona bhägyavän jévaguru-kåñëa-prasäde päya bhakti-latä-béja

“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.”

mälé haïä kare sei béja äropaëaçravaëa-kértana-jale karaye secana

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of çravaëa and kértana [hearing and chanting], the seed will begin to sprout. (Caitanya-caritämåta, Madhya-lila 19.151-152)

There is a question here. Out of the three types of sukåti, the best type is bhakty-unmukhé sukåti. One who has acquired that bhakty-unmukhé sukåti is attracted toward sädhus. He comes in the association of sädhus and therefore he develops interest in the


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path of devotion. He is a fortunate person, bhägyavän jéva. One who comes for sädhu-saìga, hears from sädhu with full faith and cultivates it in his life, taj-joñaëäd, he is bhägyavän. Kapiladeva said that it is a question of cultivation. When he accepts guru, Guru-Nityänanda-Räma, then the cultivation begins. Guru, Nityänanda-Balaräma, cultivates the field with the plough. Cultivation is needed because passive listening will never help you. You should cultivate it in your life, under the care of guru. By yourself you cannot do it; guru does it. So it should be done under his guidance. Therefore it is said that sädhu-saìga means guru-padäçraya; devotional service, bhajana under the guidance of guru, bhajana-kriyä. Then anartha-nivåtti, the anarthas will be eradicated, destroyed. Otherwise they will not go. So the point here is guru-kåñëa-prasäde päya bhakti-latä-béja, and the question is; what is guru-prasäda and what is kåñëa-prasäda?

What Is Guru-Kåpä?

What is guru-prasäda? What is that mercy? Guru is a representative, a manifestation of the Paramätmä who has come to shower his mercy. It is guru’s mercy, kåpä. It is kåpä-çakti. So, if you surrender unto the lotus feet of guru, then guru accepts you as çiñya and showers his mercy upon you and teaches you how to serve Kåñëa. Kåñëa-sevä-rüpa-anugraha, he teaches how to serve Kåñëa. Otherwise you cannot serve Kåñëa, because you do not know how to serve Kåñëa. You chant everyday guruväñtakam – yuktasya bhaktäàç ca niyuïjato ’pi, he engages the disciple in the service of Kåñëa. That is the mercy of guru. This is guru-kåpä.


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Who Is Guru?

Guru is kåñëa-kåpä-çré-mürti, the embodiment of kåñëa-kåpä. Kåñëa-kåpä has assumed a body: that is guru. He has been sent by Kåñëa and he has come down from that abode of Kåñëa to distribute mercy to the conditioned souls.

saàsära-dävänala-léòha-loka-träëäya käruëya-ghanäghanatvam

präptasya kalyäëa-guëärëavasyavande guroù çré-caraëäravindam

Arëava means ‘ocean’. Kåñëa is käruna-sindhu. (Kärunya means käruna.) He is an ocean of mercy. So guru has come down here with that ocean of mercy, to distribute it. Therefore guru is known as kåñëa-kåpä-çré-mürti. He is the embodiment of kåñëa-kåpä. Kåñëa-kåpä has assumed a body, guru, who has come down here to distribute that ocean of mercy. That is kåpä. He teaches us how to serve Kåñëa and he imparts tattva-jïäna. That is guru-kåpä. In other words he sows the seed of the bhakti-latä creeper in the properly cultivated land. That land is our heart. That is his kåpä. That is guru-kåpä, the mercy of guru.

What Is Kåñëa-Kåpä?

Then what is kåñëa-kåpä? Devotee: Giving us sad-guru.Çré Çrémad Gour Govinda Swami: Yes, making the arrangement that such an aspirant, a bhakta or soul will meet His true representative, or sending such a soul to His real representative,


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His own man. That is kåñëa-kåpä. Therefore we say – kåñëa-kåpäte guru mile guru-kåpäte kåñëa-mile – by the mercy of Kåñëa you will get guru and by the mercy of guru you will get Kåñëa. Thus, kåñëa-kåpä and guru-kåpä are interdependent, related.

How Is Bhakti-Latä-Béja Obtained?

Then what is bhakti-latä-béja, the seed of bhakti-latä? Béja means ‘seed’. From which seed does the bhakti-latä sprout? That seed is bhakti-latä-béja. And how it is obtained? It is obtained by the mercy of guru and Kåñëa, kåñëa-kåpäte guru-mile bhakti-latä-béja. This bhakti-latä-béja is different from anyaviläsa-béja, karma-béja or jïäna-béja. How do you say it in English?

Devotee: The seed is different from the seed of material desires.Çré Çrémad Gour Govinda Swami: Yes. It is different from the seed of fruitive activity and the seed of jïäna. This bhakti-latä-béja is different from all these seeds. Yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ’pi, if guru is pleased then automatically you get the mercy of Kåñëa. If guru is displeased then this bhakti-latä-béja, the seed of the bhakti creeper, will never be available to you. What will be available if guru is displeased? When guru is displeased only anyaviläsa-béja – the seed of material desires, karma-béja – the seed of fruitive activity, or jïäna-béja – the seed of jïäna will be available. Then only these béjas will be available to you but not bhakti-latä-béja. This is what has been said. So one who is really fortunate gets this seed, this bhakti-latä-béja. One who is not fortunate cannot get it. Therefore it is stated brahmäëòa brahmite kona bhägyavän-jéva, a bhägyavän, fortunate jéva gets it.


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Regular Watering

mälé haïä kare sei béja äropaëaçravaëa-kértana-jale karaye secana

(Caitanya-caritämåta, Madhya-lélä 19.152)

Once the seed is sown regular watering is needed. What is that watering? Çravaëa and kértana: hearing and chanting. This regular hearing and chanting is the watering of that seed, bhakti-latä-béja. Then the seed sprouts and it will gradually grow.

upajiyä bäòe latä ‘brahmäëòa’ bhedi’ yäya‘virajä’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ jäya

“As one waters the bhakti-latä-béja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajä River*, lying between the spiritual world and the material world. It attains Brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Våndävana.”

tabe yäya tad-upari ‘goloka-våndävane’‘kåñëa-caraëa’-kalpa-våkñe kare ärohaëa

*Virajä River: a transcendental current flowing from the perspiration of the body of the Lord. The Virajä River divides the material world from the spiritual world. On one side of the river Virajä is the effulgence of Brahma-loka and innumerable Vaikuëöha planets, and on the other side is this material world. It is to be understood that this side of the Virajä River is filled with material planets floating in the Causal Ocean. The name ‘Virajä’ indicates a marginal position between the spiritual and material worlds, but the Virajä River is not under the control of the material energy. Consequently it is devoid of the three guëas; therefore it is called Virajä. The prefix vi means vigata (com-pletely eradicated), and rajas means “the influence of the material world”.


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“Being situated in one’s heart and being watered by çravaëa-kértana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kåñëa, who is eternally situated in the planet known as Goloka Våndävana, in the topmost region of the spiritual sky.” (Caitanya-caritämåta, Madhya-lélä 19.153-154)

Thus, there must be regular watering. Otherwise how will it grow? As it gradually grows it penetrates this brahmäëòa. Then it goes to where the Virajä River is. Crossing the Virajä River it goes to the Brahman effulgence. After penetrating the Brahman effulgence it goes to para-vyoma, the spiritual sky. The creeper grows and grows till at last – tabe yäya tad-upari ‘goloka-våndävana’ – it reaches Goloka-Våndävana.

A Creeper Needs Support

A latä, creeper needs support. When planting a creeper, you put a stick next to it and then, with the support of that stick, it grows. So, what is the support of the creeper here? The lotus feet of Kåñëa are that support, ‘kåñëa-caraëa’-kalpa-våkñe kare ärohaëa. The creeper entwines itself around the lotus feet of Kåñëa, there in Goloka-Våndävana.

tähäì vistärita haïä phale prema-phalaihäì mälé sece nitya çravaëädi jala

“The creeper greatly expands in the Goloka Våndävana planet, and there it produces the fruit of love for Kåñëa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.” (Caitanya-caritämåta, Madhya-lélä 19.155)


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Then the creeper flowers and at last it produces fruit, tähäì vistärita haïä phale prema-phala. That fruit is prema, kåñëa-prema, prema-phala. But you still have to regularly give water, hearing and chanting, ihäì mälé sece nitya çravaëädi jala. Do not stop or cease the watering process, it must regularly go on.

The Mad Elephant

But there is one danger: vaiñëava-aparädha.

yadi vaiñëava-aparädha uöhe häté mätäupäòe vä chiëòe, tära çukhi’ yäya pätä

“If the devotee commits an offence at the feet of a Vaiñëava while cultivating the creeper of devotional service in the material world, his offence is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.”

täte mälé yatna kari’ kare ävaraëaaparädha-hastéra yaiche nä haya udgama

“The gardener must defend the creeper by fencing it all around so that the powerful elephant of offences may not enter.” (Caitanya-caritämåta, Madhya-lélä 19.156-157)

Vaiñëava-aparädha is compared to a mad elephant. If you commit vaiñëava-aparädha, it is like a mad elephant that comes, breaks all your fences, up-roots the creeper, and throws it away. Finished! So the mälé, the gardener should be very careful that this mad elephant does not come. One should not commit any vaiñëava-aparädha.


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Upaçäkhäs

The Unwanted Creepers Growing Alongside

There is one other danger. What is that?

kintu yadi latära saìge uöhe ‘upaçäkhä’bhukti-mukti-väïchä, yata asaìkhya tära lekhä

“Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited.”

‘niñiddhäcära’, ‘kuöénäöé’, ‘jéva-hiàsana’‘läbha’, ‘püjä’, ‘pratiñöhädi’ yata upaçäkhä-gaëa

“Some unnecessary creepers growing with the bhakti creeper are the creepers of behaviour unacceptable for those trying to attain perfection, diplomatic behaviour, animal-killing, mundane profiteering, mundane adoration and mundane importance. All these are unwanted creepers.”

seka-jala päïä upaçäkhä bäòi’ yäyastabdha haïä müla-çäkhä bäòite nä päya

“If one does not distinguish between the bhakti creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti creeper is curtailed.” (Caitanya-caritämåta, Madhya-lélä 19.158-160)

Mahäprabhu teaches all these bhakti-tattvas. Upaçäkhä looks exactly like the bhakti creeper. You cannot distinguish whether


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it is the original creeper or some other creeper. When you are regularly watering, the upaçäkhä, other creeper also grows. It looks exactly like the bhakti creeper and it grows with it, not separately. This is the danger.

Niñiddhäcära

Then the verse states niñiddhäcära, what is that? Devotee: Accepting things forbidden in the çästra?Çré Çrémad Gour Govinda Swami: Yes. To accept that what is forbidden in çästra, Vedic literature, that is niñiddhäcära. That means yoñit-saìga*, breaking the regulative principles: having illicit sex, intoxication, fish eating, meat eating and gambling, viñayé daraçan – associating with materialistic persons, and stré-darçan – associating with women. All these are niñiddhäcära.

Kuöénäöé & Jéva-Hiàsa

Then it states kuöénäöé, which is duplicity, politics, pretentiousness and crookedness. Then the verse states jéva-hiàsa. What is jéva-hiàsa?Devotee: Envying other living entities, injuring other living entities.Çré Çrémad Gour Govinda Swami: Yes. Jéva-hiàsa is injuring or causing pain to other living entities. As I mentioned previously, Mahäprabhu teaches all these things. Präëi-mätre mano-väkye

*Yoñit-saìga: yoñit means ‘woman’, and saìga means ‘association’ or ‘attachment’.Woman is the symbolical representation of sense gratification, but anything meant for sense gratification is called yoñit.


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udvega nä diba (Caitanya-caritämåta, Madhya-lélä 22.120), do not hurt any living entity, any animal with your body, mind and speech. That is jéva-hiàsa. Devotee: To stop the preaching. çréla Bhaktisiddhänta said jéva-hiàsa means ‘disturbing the preaching’.Çré Çrémad Gour Govinda Swami: Yes, yes, yes. And one, who does not preach, who never preaches at all becomes a miser in preaching activity, kåpänäkä. Becoming a miser in preaching activity is jéva-hiàsä. And supporting mäyävädé, karmé, or anyäbhiläñé comes under jéva-hiàsä.

Läbha-Püjä-Pratiñöhä

Then comes läbha-püjä-pratiñöhä. One who hankers for name, fame and prestige thinks, “How can I be adored by other people, by materialistic persons? They will glorify me. They’ll speak highly of me. They will offer worship to me.” Hankering for name, fame and prestige is läbha-püjä-pratiñöhä. These are the upaçäkhäs: niñiddhäcära, kuöénäöé, jéva-hiàsa and läbha-püjä-pratiñöhä.

When these creepers grow alongside, the original creeper will never develop. Its growth is now checked – müla-çäkhä bäòite nä päya. One should be very, very careful. Therefore it is said here,


“He was respectful to everyone and worked for the benefit of all. Diplomacy, envy, crookedness and jealousy were unknown to his heart.” (Caitanya-caritämåta, Ädi-lélä 8.56)

These are detrimental to the development of your bhakti creeper. And duplicity is its mother, janané. Janané means ‘mother’.


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Duplicity is the mother.Devotee: The mother of upaçäkhä?Çré Çrémad Gour Govinda Swami: The mother of diplomacy, envy, crookedness and jealousy, all these things. That is why we were singing that very nice song for this stupid mind written by Bhaktivinoda Öhäkura at the beginning.

Become Free From All Enemies

bhaja re bhaja re ämära mana ati mandabhaja vraja-vane rädhä-kåñëa-caraëäravinda

“O my foolish mind, worship the lotus feet of Rädhä-Kåñëa in the forests of Vraja.”

bhaja gaura-gadädharädvaita guru-nityänandaçréniväs, haridäs, muräri, mukunda

“Just worship Gaura, Gadädhara, Advaita, and Lord Nityänanda, the original spiritual master! Just remember the dear associates of Lord Caitanya, namely çréväsa Öhäkura, Haridäsa Öhäkura, Muräri Gupta, and Mukunda Daööa!”

rüpa-sanätana-jéva-raghunätha-dvandvaräghava-gopäla-bhaööa svarüpa-rämänanda

“Just remember çré Rüpa Goswämé, Sanätana, Jéva, and the two Raghunäthas! Also remember Räghava Paëòita, Gopäl Bhaööa Goswämé, Svarüpa Dämodara Goswämé, and Rämänanda Räya!”

goñöhi-saha karëapüra, sena çivänandasmara rüpänuga sädhu-jana bhajana-änanda


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“Remember çréla Kavi Karëapüra and his family members, especially his father, çivänanda Sena. Remember all those Vaiñëavas who strictly follow the path of Rüpa Gosvämé and who are absorbed in the ecstasy of bhajana. ”

That means sädhu-saìga; associate with sädhus and do bhajan.

bhävo nä bhävo nä, mana, tumi ati duñöaviñaya-viñe ächo he

käma-krodha-lobha-moha-madädi-äviñöaripur baçe ächo he

“O mind! You are very wicked, stupid. You are surrounded by the enemies käma, krodha, lobha, moha – lust, anger, greed, delusion and pride, ripur baçe ächo.” Ripu means ‘enemy’.

asad-värtä-bhukti-mukti-pipäsä-äkåñöaasat-kathä bhälo läge he

pratiñöhäçä-kuöinäöi-çaöhatädi-piñöasarala to’ ho’le nä he

ghireche tomäre, bhäi, e sab ariñöae sab to’ çatru he

(Gétävalé)

You are not interested in kåñëa-kathä; you have not developed taste for it. Rather you have developed taste for grämye-kathä – politics, topics related to sense gratification, topics related to liberation, topics related to sense enjoyment. Pratiñöhäçä-kuöinäöi-çaöhatädi, you have become crushed by the desire for pratiñöhä – name, fame and prestige, adoration, kuöinäöé, crookedness, envy, jealousy, duplicity and intolerance. You cannot tolerate other’s bhakti su-samåddhi, that others are making rapid advancement on the path of devotion. That is mätsarya. Bhaktivinoda Öhäkura


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sings, sarala to’ ho’le nä he, you have not become simple, but rather you have become crooked, duplicitous and pretentious. Ghireche tomäre, bhäi, e sabu ariñöa, you are surrounded by these anarthas and you should understand that they are your enemies, e sab to’ çatru he. Bhaktivinoda Öhäkura has said, “If you cannot become free from all these enemies, e sab nä cheòe’ kise pä’be rädhä-kåñëa, how can you get Rädhä-Kåñëa?” Give up all these things, jatane chäòo, chäòo he. How can you give them up?

Sädhu-Saìga Koro Koro

Without sädhu-saìga you cannot give them up, sädhu-saìga vinä är kothä tava iñöa. Therefore, sädhu-saìga koro, koro. Do sädhu-saìga! Do sädhu-saìga! Constant sädhu-saìga. Every day. Daily! Vaiñëava-caraëe maja, ghucibe aniñöa, take shelter of sädhu-guru completely then you will become free from all these enemies, all these anarthas. Then your heart will be properly cultivated by Balaräma’s plough. Thus give your heart, your field to Lord Balaräma so that He can cultivate it properly. Without sädhu-saìga, how can it be done? It cannot be done. Bhaktivinoda Öhäkura has said ek-bär bheve’ dekho, think about this very seriously. Deliberate upon this point otherwise, kise pä’be rädhä-kåñëa – how can you get Rädhä-Kåñëa? You cannot get Rädhä-Kåñëa. This is what is needed and then all these good qualities will automatically develop.

Questions & Answers

Devotee 1: What is the best way to uproot upaçäkhäs, weeds?Çré Çrémad Gour Govinda Swami: You should understand what those upaçäkhäs are. So you don’t hanker for it.


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Devotee 1: But what is the best way to uproot them?Çré Çrémad Gour Govinda Swami: The best way is with sädhu-saìga. Hear all these things from the lips of a bona fide sädhu and allow Balaräma to cultivate the land properly. Then He can uproot them. Sädhu-guru can uproot them with his plough, Lord Balaräma’s plough. Then Kåñëa will attract you through His flute. You’ll automatically be attracted by the sweet singing of His flute. Karñaëa – äkarñaëa, you should understand this.

Hala and vaàçé, läìgala and vaàçé, karñaëa – äkarñaëa, without karñaëa there is no äkarñaëa. So first is karñaëa, first Balaräma’s plough will be applied and then Kåñëa will attract you through His flute, with His sweet flute playing as the gopés are attracted, and run at the dead of night to hear the singing of Kåñëa’s flute. If there is no karñaëa, there will be no äkarñaëa. So do you understand now why we have the Kåñëa-Balaräma Mandir? Yes. This is the purport here. Kise pä’be rädhä-kåñëa? How can you get Rädhä-Kåñëa? You cannot get Them without karñaëa and then äkarñaëa. So there is a very deep purport to this Kåñëa-Balaräma Temple [in Bhubaneswar], the last temple that çréla Prabhupäda founded. You should understand it. So many raise this question, “Oh, there is no Rädhä. How can you get Rädhä? How can you get Rädhä-Kåñëa without karñaëa? First karñaëa then äkarñaëa, and then you can get Rädhä-Kåñëa. This is the most important thing.

It is confidential tattva. It is tattva-vicära. Do you understand what tattva lies here? You should understand what tattva is here. The tattva is so deep, so confidential. You cannot get it. You should understand it.

Kåñëa has said in Bhagavad-gétä (9.24), “Abhijänanti tattvenätaç cyavanti te, one who does not know Me in tattva, he cannot enter into My abode. Again and again he will fall down here.” Finished! It is not easy.


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Devotee 2: Yes, I know. It is not easy.Çré Çrémad Gour Govinda Swami: Kåñëa is crooked in three places, you see? Not just in one or two, but in three places. He is so funny. First cultivation is required; Balaräma first. Let Balaräma cultivate, use His plough, and then next comes Kåñëa’s flute; Kåñëa-Balaräma.

Devotee 1: You say He is tri-bhaìga. Çré Çrémad Gour Govinda Swami: Yes, tri-bhaìga.

Devotee 1: What is the tattva in tri-bhaìga?Çré Çrémad Gour Govinda Swami: Sambandha, abideya, prayojana-tattva; three. Here is sambandha, here is abhideya, and here is prayojana (Gurudeva shows the lotus feet, the smile, the heart). Properly cultivated field, then prema-phala. This is very deep tattva.

Devotee 1: An ocean.Çré Çrémad Gour Govinda Swami: An ocean, an unlimited ocean.

Devotee 3: Is it that He always ploughs three times?Çré Çrémad Gour Govinda Swami: What three? He ploughs multiple, multiple, multiple times. Three times three, times three, times three; it goes on, and on, and on.

Devotee 2: Läguòi found it took many years of ploughing to get rid of the weeds.Çré Çrémad Gour Govinda Swami: Yes, yes.

Devotee 2: We plant some crop there but so many weeds will come up. We have to plough again, and again, and again.Çré Çrémad Gour Govinda Swami: Yes, again, and again, and again.


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Devotee 2: The plough is in the hands of the guru?Çré Çrémad Gour Govinda Swami: Yes, Balarama is Guru-Nityänanda-Räma.

Devotee 2: That plough is actually cutting.Çré Çrémad Gour Govinda Swami: Cutting, cutting, cutting, yes.

Devotee 2: Is it very violent cutting?Devotee 1: Guru-karëa, he takes us by the ear.Çré Çrémad Gour Govinda Swami: Karëa-dhära. Yes, he slaps you.

Devotee 1: You don’t slap us. We have not started to be good disciples, we are pretending. So you are not using the slapping yet.Çré Çrémad Gour Govinda Swami: Yes, he is using it. Prabhupäda is using it. You should accept it, unhesitatingly. Don’t hesitate to accept it. This is Kåñëa-Balaräma. So deep tattva is there, Kåñëa – Balaräma, karñaëa – äkarñaëa, läìgala and flute – vaàçé.

Devotee 2: Kåñëa has a flute called äkarñiëé.Çré Çrémad Gour Govinda Swami: Yes, because it attracts.

Devotee 2: And it says that that flute is made of gold with jewels or something.Çré Çrémad Gour Govinda Swami: Yes.

Devotee 2: It’s in the Nectar of Devotion.Çré Çrémad Gour Govinda Swami: He started with that, yes. Such is kåñëa-tattva, vaiñëava-tattva, bhakti-tattva. Sambandha-tattva, abhideya-tattva, prayojana-tattva. Sambandha, abhideya, prayojana.

Devotee 1: Gurudeva, so we have to be very patient?Çré Çrémad Gour Govinda Swami: Yes. Have patience, have patience. Utsähä [enthusiasm], niçcayät [confidence], and dhairyä [patience].

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Taking Care of

Bhakti-LataTaking Care of

a

T he significance of Kåñëa and

Balaräma – plough and flute – is cultivation and attraction. First Lord Balaräma will use His plough and repeatedly cultivate the land. Only after all filth and nasty things are destroyed, the land, which is the heart, is properly culti-vated. Then the land is ready for the seed, the bhakti-latä-béja, to be sown. Then you, the mälé, or gardener, have to take care of it by regular water-ing. Çravaëa-kértana-jale karaye secana – if you water the seed gradually by the process of çravaëa and kértana [hearing and chanting], the seed will begin to sprout. This çravaëa, hearing from the lips of sädhu, Vaiñëava, guru, äcärya and chanting under his guidance, is watering.

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Taking Care of Bhakti-lata

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