Guru-tattva

Gaudiya Kanthahara

Guru-tattva

One Must Accept a Guru in Disciplic Succession.

1.1

tad vijnanartham sa gurum evabhigacchet

samit panih srotriyam brahma-nistham

One who wants to know the Absolute Truth scientifically must approach

bona fide spiritual master and offer him everything required for sacrifice. Such

a spiritual master must be fixed in the truth, having heard it in disciplic

succession. (Mundaka Upanisad 1.2.12)

1.2

acaryavan puruso veda

Only one who has a guru can know the truth. (Chandogya Upanisad 6.14.2)

1.3

uttisthata jagrata prapya varan nibodhata

ksurasya dhara nisita duratyaya

durgam pathas tat kavayo vadanti

Wake up and take advantage of the human form of life. transcendentalists

say that the path of spiritual life is difficult; it is sharp like a razor's edge.

(Katha Upanisad 1.3.14)

1.4

yasya deve para bhaktir yatha deve tatha gurau

tasyaite kathita hy arthah prakasante mahatmanah

Only unto those great souls who serve guru and Krsna with implicit faith

is the import of the Vedas fully revealed. (Svetasvatara Upanisad 6.23)

1.5

nayam atma pravacanena labhyo na medhaya na bahuna srutena

yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam

The Supreme Self can never be known by any amount of argument, reasoning,

intelligence, or by much hearing. To those whom He chooses, however, He may

His personal form. (Katha Upanisad 1.2.23)

1.6

janana-maranadi-samsaranala-santapto dipta-sira

jala-rasim iva upahara-panih srotriyam

brahma-nistham gurum upasrtya tam anusarati

Just as a person whose head is afire runs towards water, one burning from

the fire of material existence birth, death, old age, and disease must run to a

guru for relief. Such a guru must be fixed in the Absolute Truth and well-versed

in the scriptures. One should approach him with all that is needed for sacrifice,

submit to him, and be ready to carry out his every instruction. (Vedanta-sara 11)

1.7

'krsna-nitya-dasa', jiva taha bhuli' gela

ei dose maya tara galaya bandhila

Because the soul has forgotten that he is the eternal servant of Krsna,

Maya has chained him by the neck. (Cc. Madhya 22.24)

1.8

krsna bhuli' sei jiva anadi-bahirmukha

ataeva maya tare deya samsaradi-duhkha

Forgetting Krsna, the soul is attracted by the illusory energy since time

immemorial, which gives him innumerable miseries in the material world.

(Cc. Madhya 20.117)

1.9

krsna-bahir-mukha haiya bhoga vancha kare

nikata-stha maya tare japatiya dhare

pisaci paile yena mati-chhanna haya

maya-grasta jivera haya se bhava udaya

"ami nitya krsna-dasa" —ei katha bhule

mayara naphara haiya cira-dina bule

kabhu raja, kabhu praja, kabhu vipra, sudra

kabhu sukhi, kabhu duhkhi, kabhu kita, ksudra

kabhu svarge, kabhu martye, narake va kabhu

kabhu deva, kabhu daitya kabhu dasa prabhu

Being averse to the service of the Supreme Lord, the living entity tries

to satisfy his lusty desires for sense gratification, and thus the illusory energy

keeps him tightly within her embrace. The living entity, captured by the illusory

energy, becomes just like a madman under a witch's spell.

"I am the eternal servant of Krsna" forgetting this, he becomes the slave

of maya and forever wanders through a succession of lives. Sometimes he is a

king, sometimes a subject. Now a brahmana, now a sudra. Now an insignificant

ant. Sometimes happy, sometimes sad. Now he goes to heaven, now to hell.

Sometimes he is a god, sometimes a devil, now a servant, now a lord.

(Prema-vivarta)

1.10

brahmanda bhramite kona bhagyavan jiva

guru-krsna-prasade paya bhakti-lata-bija

tate krsna bhaje, kare gurura sevana

maya-jala chute, paya krsnera carana

Wandering throughout the universe, by the mercy of Krsna, the living

entity who is fortunate meets a bona fide spiritual master. By the mercy of the

spiritual master, he gets the seed of the bhakti-lata. By worshiping Krsna and

rendering service to the spiritual master, one is liberated from the illusory world

of maya, and attains the lotus feet of the Lord.

(Cc. Madhya 19.151, 22.25)

1.11

mukam karoti vacalam pangum langhayate girim

yat krpa tam aham vande paramananda madhavam

I offer my respectful obeisances unto transcendental bliss personified, Lord

Madhava, by whose mercy a dumb man can speak eloquently, a blind man can

see the stars, and a lame man can cross mountains.

(Bhavartha Dipika, Mangala Stotram 1)

1.12

caitanya lila-amrta-pura, krsna-lila-sukarpura,

duhe mili' haya sumadhurya

sadhu-guru-prasade, taha yei asvade,

sei jane madhurya pracurya

The pastimes of Sri Caitanya are the abode of nectarean love of Godhead.

They are like thick condensed milk. The pastimes of Sri Krsna are like camphor.

When these are combined they are very sweet. By the mercy of the guru

one can taste that sweetness un-limitedly. (Cc. Madhya 25.277)

A Qualified Guru and Disciple are Hard to Find

1.13

sravanayapi bahubhir yo na labhyah

srnvanto 'pi bahavo na vidyuh

ascaryo 'sya vakta kus lo 'sya labhda

ascaryo jnata kusalanusistah

Many cannot hear about the soul, and even after hearing about it many

cannot understand it, because it is hard to find a guru who is a genuine seer of

the truth. Such a qualified guru is a great soul and is very rare. Only those who

follow his teachings can realize the truth and become expert in the science of

God.Such disciples are also very rare. (Katha Upanisad 1.2.7)

A Genuine Guru Knows the Truth About Krsna, is Surrendered to Him, and is Well-

Versed in the Vedic Literature

1.14

tasmad gurum prapadyeta

jijnasuh sreya uttamam

sabde pare ca nisnatam

brahmany upasamasrayam

One who is searching for the Ultimate Truth must surrender to a guru who

knows the inner meaning of the Vedas, is fixed in the Absolute Truth and is

expert in the sastra. (Bhag. 11.3.21)

1.15

krpa-sindhuh su-sampurnah

sarva-sattvopakarakah

nisprhah sarvatah siddhah

sarva-vidya-visaradah

sarva-samsaya-samchetta

'nalaso gurur ahrtah

One who is an ocean of mercy, who is fulfilled in all respects, who has all

good qualities, who works for the benefit of all souls, who is free from lust, who

is perfect in all respects, who is well-versed in the scriptures, who knows the science

of Krsna, who can remove all the doubts of his disciples, and who is always alert in

the service of Krsna is known as a genuine guru.

(Hari-bhakti-vilasa 1.45,46 quoted from Visnu-smrti Vacana)

A Guru is a Master of his Senses

1.16

vaco vegam manasah krodha vegam

jihva vegam udaropastha vegam

etan vegan yo visaheta dhirah

sarvam apimam prthivim sa sisyat

A sober person who can control the urge to speak, the mind, the urges of

anger, the tongue, belly, and genitals is qualified to make disciples all over the

world. (Upadesamrta 1)

1.17

sat-karma nipuno vipro mantra-tantra-visaradah

avaisnavo guru na syad vaisnavah svapaco guruh

A brahmana may be expert in mantra, ritual, and the six kinds of

brahminical work performing and teaching sacrifice, studying and teaching

scripture, giving and receiving charity but if he is not a Vaisnava he cannot be

a guru. On the other hand, a Vaisnava, even if born in a family of untouchables,

may be a guru. (Hari-bhakti-vilasa, quoting Padma Purana Vacana)

A Pure Devotee is the Guru of all Varnas and Asramas

1.18

vipra ksatriya vaisyas ca guravah sudra janmanam

sudras ca guravas tesam trayanam bhagavat-priyah

A brahmana, ksatriya or vaisya can be guru for the sudra class, but a

Vaisnava, even if born a sudra, because he is dear to the Supreme Personality of

Godhead, can be the guru of these higher orders. (Padma Purana)

1.19

kiba vipra, kiba nyasi , sudra kene naya

yei krsna-tattva-vetta, sei 'guru' haya

Whether a brahmana, a sannyasi, or a sudra, one who knows the science of

Krsna is to be accepted as guru. (Cc. Madhya 8.128)

1.20

kiba varni, kiba srami, kiba varnasrama hina

krsna tattva yei, sei acarya pravina

asala katha chadi' bhai varne ye kare adara

asad-guru kari' ta 'ra vinasta purvapara

One who is expert in the science of Krsna, whatever social order he may

belong to including sudra and outcaste is to be accepted as an acarya. Who ignores

this principle and accepts a guru solely on the basis of social position will be

ruined. (Prema-vivarta)

A Guru is an Acarya of Sambandha-jnana

1.21

vairagya-yug bhakti-rasam prayatnair

apayayan mam anabhipsum andham

krpambudhir yah para-duhkha-dukhi

sanatanam tam prabhum asrayami

I surrender to Srila Sanatana Gosvami, the acarya of sambandha jnana. He is

an ocean of mercy and always unhappy to see the suffering of others. Although I was

blind and in the darkest ignorance he gave me the light of transcendental knowledge.

He taught me the real meaning of detachment and made me drink the highest

nectarean rasa that of divine love. (Vilapa-kusumanjali, 6)

Who is an Acarya?

1.22

upaniya tu yah sisyam veda-madhyapayed dvijah

sankalpam sa-rahasyam ca tam acaryam pracaksate

An acarya is not one who only confers the sacred thread. He trains his

disciples in sacrifice and teaches them the confidential meaning of the Vedas. Such

a spiritual master is an acarya, according to saintly authorities.

(Manu-samhita 2.140)

1.23

acinoti yah sastrartham acare sthapayaty api

svayam acarate yasmad acaryas tena kirttitah

An acarya is one who fully understands the conclusions of the revealed

scriptures and whose behavior reflects his deep realization. He is a living example

for he teaches the meaning of the scriptures both by word and deed. (Vayu Purana)

Example Is Better Than Precept

1.24

yad yad acarati sresthas tat tad evetaro janah

sa yat pramanam kurute lokas tad anuvartate

Whatever a great man does, common men follow. Whatever standards he sets

By exemplary acts, all the world pursues. (Bhagavad-gita 3.21)

1.25

apane acare keha, na kare pracara

pracara karena keha, na karena acara

'acara' 'pracara' namera karaha 'dui' karya

tumi sarva-guru, tumi jagatera arya

Some practice but do not preach, others preach but do not practice, but one

who is perfect in both preaching and practice is the guru of the entire universe.

You are a real jagad-guru, for you practice what you preach.

(Cc. Antya 4.102,103)

1.26

apane karimu bhakta-bhava angikare

apani acari' bhakti sikhamu sabare

I shall accept the role of a devotee, and I shall teach bhakti to everyone

by practicing it Myself. (Cc. Adi 3.20)

1.27

apani na kaile dharma sikhana na yaya

If I do not do this Myself, then the principles of religion will not be

taught. (Cc. Adi 3.21)

Inconceivable Oneness and Difference of Guru, Vaisnava, and Krsna

1.28

acaryam mam vijaniyan navamanyeta karhicit

na martya-buddhyasuyeta sarva-devamayo guruh

Know the acarya to be as good as Myself. Never disrespect him. Never envy

him or consider him an ordinary man for He is the sum total of all the demigods.

(Bhag. 11.17.27)

1.29

vande gurun isa-bhaktan isam isavatarakan

tat-prakasams ca tac chaktih krsna caitanya samjnakam

I worship the Supreme Lord Sri Caitanya, who appears in six features as:

instructing and initiating gurus; the Lord's devotees, beginning with Srivasa Thakura;

His avataras such as Advaita Acarya; His prakasa, or full expansion, (Nityananda

Prabhu); and His sakti, (Gadadhara Pandita). (Cc. Adi 1.1 )

1.30

krsna, guru, bhakta, sakti, avatara, prakasa

krsna sakti ei chaya-rupe karena vilasa

The Supreme Lord appears in six features. As Sri Krsna; the two kinds of

gurus; devotees; incarnations of Godhead; complete expansions of His own Self

(purusas); and His divine energy. In these six features the Lord enjoys His

transcendental pastimes. (Cc. Adi 1.32)

1.31

yadyapi amara guru caitanyera dasa

tathapi janiye ami tanhara prakasa

Although I know my guru is a servitor of Sri Caitanya, I know that He is a

full manifestation (prakasa) of the Supreme Personality of Godhead Himself.

(Cc. Adi 1.44)

Siksa-guru; Caitya-guru and Mahanta (personal)-guru.

1.32

guru-krsna-rupa hana sastrera pramane

guru-rupe krsna krpa karena bhakta-gane

According to sastra the guru is non-different from Krsna, because it is

through the guru that Krsna bestows mercy on His devotees. (Cc. Adi 1.45)

1.33

siksa-guruke ta' jani krsnera svarupa

antaryami, bhakta-srestha, ei dui rupa

One should know the siksa guru to be Krsna Himself. As guru, Krsna has two

forms as the Supersoul and as the best of devotees. (Cc. Adi 1.47)

1.34

jive saksat nahi, tate guru caittya-rupe

siksa-guru haya krsna mahanta-svarupe

Since one cannot see the Supersoul directly, Krsna appears as a liberated

devotee. Such a siksa guru is none other than Krsna Himself. (Cc. Adi 1.58)

1.35

naivopayanty apacitim kavayas tavesa

brahmayusapi krtam rddha-mudah smarantah

yo 'ntar bahis tanu-bhrtam asubham vidhunvann

acarya-caittya-vapusa sva-gatim vyanakti

O my Lord! Transcendental poets and experts in spiritual science cannot

fully express their indebtedness to You, even if they had the lifetime of Brahma,

for You appear in two features externally as the Acarya and internally as the

Supersoul to deliver the conditioned souls by revealing to them Your devotional

service and teaching them how to approach You on the path of pure love.

(Bhag. 11.29.6)

By the Mercy of Krsna, one Gets the Mercy of Guru

1.36

krsna yadi krpa kare kona bhagyavane

guru-antaryami-rupe sikhaya apane

By the mercy of Krsna a fortunate soul is guided by the Supersoul from

within and from the guru without. (Cc. Madhya 22.47)

Guru Gives Scientific Knowledge About the Highest Spiritual Reality

1.37

ajnana timirandhasya jnananjana salakaya

caksur unmilitam yena tasmai sri guruve namah

I was born in the darkest ignorance, but my spiritual master opened my eyes

with the salve of transcendental knowledge. I offer my humble obeisance's unto him.

(Prema-bhakti-candrika, Narottama dasa)

1.38

sri-caitanya-mano-'bhistam sthapitam yena bhutale

svayam rupah kada mahyam dadati sva-padantikam

When will Srila Rupa Gosvami Prabhupada, who has established the mission to

fulfill the desire of Lord Caitanya give me shelter at his lotus feet?

(Prema-bhakti-candrika, Narottama dasa)

1.39

sri-guru-carana padma, kevala-bhakati-sadma,

bando muni savadhana mate

yahara prasade bhai, e bhava toriya jai,

krsna-prapti hoy jaha ha'te

guru-mukha-padma-vakya, cittete koriya aikya,

ar na koriho mane asa

sri-guru carane rati, ei se uttama gati,

je prasade pure sarva asa

cakhu-dan dilo jei, janme janme prabhu sei,

divya-jnan hrde prokasito

prema-bhakti jaha hoite, avidya vinasa jate,

vede gay yahara carito

The lotus feet of the spiritual master are the only way we can attain pure

devotional service. I bow down to his lotus feet with great awe and reverence. By

his mercy, one can cross the ocean of material suffering and obtain the mercy of

Krsna.

My only wish is to have my consciousness purified by the words emanating

from his lotus mouth. Attachment to his lotus feet is the perfection that fulfill

all desires.

He opens my darkened eyes and fills my heart with transcendental knowledge.

He is my lord, birth after birth. From him ecstatic prema emanates; by him,

ignorance is destroyed. The Vedic scriptures sing of his character.

Our spiritual master is the ocean of mercy, the friend of the poor, and

lord and master of the devotees. O master! Be merciful to me. Give me the shade of

your lotus feet. Your fame is spread all over the three worlds.

(Prema-bhakti-candrika, Narottama dasa)

The Spiritual Master is the Energy of Krsna

1.40

na dharmam nadharmam sruti-gana niruktam kila kuru

vraje radha-krsna-pracura-paricaryam iha tanu

saci-sunum nandisvara-pati-sutatve guru-varam

mukunda-prestatve smara param ajasram nanu manah

O mind! Give up all connection with Vedic piety and impiety and simply

serve Radha and Krsna in Vrndavana with all your heart. Know that Lord Caitanya,

the son Saci, is Sri Krsna, the son of Nanda and always remember that Sri Guru is

mukunda-prestha, the dearmost servant of Krsna.

(Manah-Siksa 2, Srila Raghunatha Dasa Gosvami)

Note: In the purport to Cc. Adi 1.46, Srila Prabhupada refers to Srila Bhaktivinoda's

commentary called Anubhasya:

As mentioned previously, a disciple should always respect the spiritual

master as a manifestation of Krsna, but at the same time one should always remember

that a spiritual master is never authorized to imitate the transcendental pastimes

of the Lord. False spiritual masters pose themselves as identical with Sri Krsna in

every respect to exploit the sentiments of their followers, but such impersonalists

can only mislead their disciples, for their ultimate aim is to become one with the

Lord. This is against the principles of the devotional cult.

The real Vedic philosophy is acintya-bhedabheda-tattva, which establishes

everything as one with and different from the Personality of Godhead. Srila

Raghunatha Gosvami confirms that this is the real position of a bona tide spiritual

master and says one should always think of the spiritual master in terms of his

intimate relationship with Mukunda.

The Guru is Gaura-sakti and Gaura-priyattama

1.41

saksad hadritvena samasta sastrair

uktas tatha bhavyata eva sadbhih

kintu prabhor yah priya eva tasya

vande guroh sri-caranaravindam

According to the verdict of the revealed scriptures and saintly persons,

the guru is honored as much as Krsna Himself, because he is the dearmost servant of

the Supreme Personality of Godhead. I offer my respectful obeisance's unto the

lotus feet of such a spiritual master. (Gurvastakam 7)

l. 42

suddha-bhaktah sri-guro sri sivasya ca bhagavata saha

abheda-drstim-tat-priyatamatvenaiva manyante

Whenever the scriptures describe the spiritual master and Lord Siva as

non-different from Krsna, pure devotees understand this is because of their being

the most beloved of Sri Krsna. (Bhakti-Sandarbha, Annucheda 216)

NOTE: Quoting the Anubhasya, Cc. Adi 1.46: "Jiva Gosvami clearly defined that a

pure devotee's observation of the spiritual master and Lord Siva as one with the

Personality of Godhead exists in their being very dear to the Lord, not identical

with Him in all respects."

A Guru in Name Only Commits a Great Offense

1.43

gurur na sa syat sva-jano na sa syat

pita na sa syaj janani na sa syat

daivam na tat syan na patis ca sa syan

na mocayed yah samupeta-mrtyum

One who cannot deliver his dependents from repeated birth and death should

never become a guru, a relative, a father, mother, demigod, or husband.

(Bhag. 5.5.18)

1.44

sei se parama bandhu, sei pita-mata

sri-krsna-carane yei prema-bhakti-data

sakala janme pita-mata sabe paya

krsna guru nahi mile, bhajaha hiyaya

Under ordinary circumstances one's own father and mother are worshipable,

but in every species one gets a father and mother. Far rarer is to get guru and

Krsna. The spiritual master can bestow prema-bhakti to the those who have attained

his mercy, therefore he is the topmost father, mother, and friend of everyone.

(Caitanya Mangala, Madhya-khanda)

Scholarship is no Qualification for Becoming a Guru

1.45

sabda-brahmani nisnato na nisnayat pare yadi

sramas tasya srama-phalo hy adhenum iva raksatah

One may be expert in Vedic scholarship, but if he fails to understand the

position of the Absolute Truth and doesn't recognize Krsna as the Supreme Personality

of Godhead all his study is a waste of time. His hard work will be his only reward,

and his efforts will be like the labor of one who struggles to maintain a cow that

has no calf and cannot produce milk. (Bhag. 11.11.18)

A Non-Vaisnava Cannot be a Guru

l.46

maha-kula-prasuto 'pi sarva-yajnesu diksitah

sahasra-sakhadhyayi ca na guruh syad avaisnavah

Even if born in an aristocratic brahmana family, initiated with all the

appropriate Vedic sacrifices, and has studied a thousand branches of Vedic knowledge

--one who is not a Vaisnava can never be a guru. (Hari-bhakti-vilasa 1.45)

Bogus Gurus

1.47

paricarya-yaso-lipsuh sisyad gurur na hi

One who accepts disciples for personal service and fame is unfit to be a

guru. (Visnu Smrti)

1.48

guravo bahavah santi sisya-vittapaharakah

durlabhah sad-gurur devi sisya-santapaharakah

Many gurus take advantage of their disciples and plunder them. They exploit

their disciples for sex, and use them to amass wealth, but a guru who can remove

the miseries of his disciples is very rare. (Purana-vakya)

The Injunction to Abandon a Bogus Guru

1.49

guror apy avaliptasya karyakaryam ajanatah

utpatha-pratipannasya parityago vidhiyate

A guru addicted to sensual pleasure and polluted by vice, who is ignorant

and has no power to discriminate between right and wrong, or who is not on the path

of suddha-bhakti must be abandoned. (Mahabharata, Udyoga-parva, 179.25)

1.50

snehad va lobhato vapi yo grhniyad diksaya

tasmin gurau sa-sisye tat devata sapa apatet

If a guru, disregarding the standard for giving diksa, gives the mantra to

his disciple out of greed or mundane affection, he is cursed by the gods along with

that disciple. (Hari-bhakti-vilasa 2.7)

1.51

yo vyakti nyaya rahitam anyayena srnoti yah

tav ubhau narakam ghoram vrajatah kalam aksayam

One who assumes the dress and position of an acarya, who speaks against the

conclusions of Srimad Bhagavatam and other scriptures, or performs kirtana opposed

to the proper glorification of Sri Krsna, certainly goes to hell for countless

lifetimes along with his disciples and whoever else hears such non-devotional talks

and kirtanas. (Hari-bhakti-vilasa 1.101)

1.52

vaisnava-vidvesi cet parityajya eva. "guror api avaliptasye" ti smaranat,

vaisnava-bhava-rahityena avaisnavataya avaisnavopadisteneti vacana-visaya tvacca.

Yathokta-laksanasya sri-guror-avidyamanatayastu tasyaiva maha-bhagavatasyaikasya

nitya-sevanam paramam sreyah.

A guru who is envious of pure devotees, who blasphemes them, or behaves

maliciously towards them should certainly be abandoned, remembering the verse

"guror api avaliptasya" (See 1.49). Such an envious guru lacks the mood and

character of a Vaisnava.

The sastras enjoin that one should not accept initiation

from a non-devotee (avaisnavopadistena... See 1.54). Knowing these injunctions of

the scriptures, a sincere devotee abandons a false guru who is envious of devotees.

After leaving one who lacks the true qualities of a guru, if a devotee is without a

spiritual guide, his only hope is to seek out a mahabhagavata vaisnava and serve

him. By constantly rendering service to such a pure devotee, one will certainly

attain the highest goal of life.

(Bhakti-sandarbha, Annucheda 238)

A Materialistic, Professional, Family or Vyavaharika-guru Must be Given up

1.53

paramartha-gurvasrayo vyavaharika-gurvadi parityagenapi kartavyah

One should not accept a spiritual master based on hereditary, social or

ecclesiastical convention. Such a professional guru should be rejected. One must

accept a qualified spiritual master, who can help one advance towards the ultimate

goal of life, krsna-prema. (Bhakti-sandarbha, annucheda 210)

Who Rejects a False Guru Must Accept a Real Guru

1.54

avaisnavopadistena mantrena nirayam vrajet

punas ca vidhina samyag grahayed vaisnavad guroh

One who gets his mantra from a guru who is a non-devotee or who is addicted

to sensual pleasure is doomed to a life in hell. Such a person must immediately

approach a genuine Vaisnava guru and again accept the mantra from him.

(Hari-bhakti-vilasa 4.366)

Why Become a Disciple

1.55

nr-deham adyam su-labham su-durlabham

plavam su-kalpam guru-karnadharam

mayanukulena nabhasvateritam

puman bhavabdhim na taret sa atma-ha

This human form of life is rare and it can award all the benefit of life.

It is superior to all other forms of life, for having attained it, one may easily

cross over the ocean of material existence. The human form of life is like a ship

for crossing the material ocean. The guru is the captain and the mercy of Krsna is

the favorable wind that carries the ship safely across. One who fails to make use

of the human form of life for crossing the ocean of birth and death is the killer

of the self. (Bhag. 11.20.17)

Who Thinks the Spiritual Master an Ordinary man Goes to Hell

1.56

gurusu nara-matir yasya va naraki sah

One who thinks that the spiritual master is an ordinary man is said to live

in hell. (Padma Purana)

Who Thinks the Guru an Ordinary man Finds his

Attempts at Spiritual Progress as Useless as an Elephant's Bath

1.57

yasya saksad bhagavati jnana-dipa prade gurau

martyasad-dhih srutam tasya sarvam kunjara-saucavat

The guru is considered as the Supreme Lord Himself, because he gives the

light of transcendental knowledge to his disciples. Consequently, for one who

maintains the material conception that the guru is an ordinary human being,

everything is frustrated. His attempts to progress in spiritual life, his Vedic

studies and scriptural knowledge, his penances and austerities, and his worship of

the Deity are all as useless as the bathing of an elephant. (Bhag. 7.15.26)

For Transcendental Knowledge one Must Approach a Guru

1.58

tad viddhi pranipatena pariprasnena sevaya

upadeksyanti te jnanam jnaninas tattva-darsinah

Just try to learn the truth by approaching a spiritual master. Surrender

to him and inquire from him and render service at his lotus feet. The self-realized

soul can impart knowledge unto you, for he has seen the truth. (Bhagavad-gita 4.34)

The Guru Takes one Beyond Jnana to Pure Devotion

1.59

evam gurupasanayaika-bhaktya

vidya-kutharena sitena dhirah

vivrscya jivasayam apramattah

sampadya catmanam atha tyajastram

With steady intelligence you should develop unalloyed devotional service by

careful worship of the spiritual master, and with the sharp ax of transcendental

knowledge you should cut off the subtle material covering of the soul. Upon

realizing the Supreme Personality of Godhead, you should then give up the ax of

analytic knowledge. (Bhag. 11.12.24)

Guru and Lord Nityananda are Non-different

1.60

samsarera para haiya bhaktira sagare

ye dubibe se bhajuka nitai candere

amara prabhura prabhu sri gaurasundara

e bada bharasa citte dhari nirantara

Beyond the ocean of birth and death is the bhakti ocean. Let those who

would go there worship Lord Nityananda (the original guru ). I will hold this

faith within my heart forever: My master is Nityananda; His Lord is

Gaurasundara. (By the mercy of Lord Nityananda one gets the mercy of

Gaurasundara. Nityananda is therefore the original guru. As such the guru is

the representative of Lord Nityananda. These two are non-different.)

(C.Bhag.. 1.17.152-153)

1.61

nitai-pada-kamala, koti-candra-susitala,

ye chayay jagata juray

heno nitai bine bhai, radha-krsna paite nai,

drdha kori' dharo nitair pay

se sambandha nahi ja'r, brtha janma gelo ta'r,

sei pasu boro duracar,

nitai na bolilo mukhe, majilo samsara-sukhe,

vidya-kule ki koribe tar

ahankare matta hoiya, nitai-pada pasariya,

asatyere satya kori mani

nitaiyer karuna ha'be, vraje-radha-krsna pabe,

dhara nitai-carana du 'khani.

nitaiyer carana satya, tahara sevaka nitya,

nitai-pada sada koro asa

narottama boro dukhi, nitai more koro sukhi,

rakho ranga-caranera pasa

The lotus feet of Lord Nityananda are more soothing than millions of moons.

This world is ablaze with the fire of birth and death, but the cool shade of the

lotus feet of Lord Nityananda can give relief to the entire universe. No one can

approach Radha-Krsna without Lord Nityananda. If one wants to enter into the

service of Radha-Krsna, he must take shelter at the lotus feet of Nityananda. He

has not established a relationship with Lord Nityananda has wasted his life. His

birth in the human form of life is useless. He is no better than an animal being

absorbed in eating, sleeping, mating, and fighting. Such a two-legged animal, whose

mouth has never uttered the name "Nitai," wallows in the pleasures of family life,

and enjoys the happiness offered by birth, death, old age, and disease in the forest

fire of material existence.

If one has no connection with Nityananda, his so-called academic education

and birth in a high family or great nation will not protect him. At the time of

death nature's law will act, his work will be finished. He will get another body

according to his karma.

Why are these human animals acting in this way? They are maddened by a

false conception of life. They have identified the self with the body, and thus

they have forgotten their eternal relationship with Nityananda. Such forgetful

persons accept the illusory energy as factual. They consider truth to be unreal

and mistake illusion for reality. By the mercy of Nityananda prabhu, however, one

can attain the service of Radha-Krsna in Vrndavana. Therefore, take shelter of the

holy feet of Lord Nityananda. (Prarthana, Narottama Dasa)

The Authorized Sacred Tradition

1.62

amnayah srutayah saksad brahma-vidyeti visrutah

guru-parampara-praptah visva-kartur hi brahmanah

Transcendental knowledge, which is received through the system of parampara,

beginning with Brahma, the creator, and which is embodied in the Sruti is known as

amnayah, or the authorized sacred tradition. (Mahajana-karika)

Lord Brahma, the Original Teacher

1.63

brahma devanam prathamah sambabhuva

visvasya karta bhuvanasya gopta

sa brahma-vidyam sarva-vidya-pratistam

atharvaya jyesta-putraya praha

Lord Brahma is the foremost of the demigods. He is the creator of the

universe, and its guardian. He instructed his eldest son, Atharva in the science

of transcendental knowledge (brahma-vidya), and thus became the first teacher

within the universe. All other knowledge is based on this knowledge.

(Mundaka Upanisad 1.1.1)

Sri Madhva the Sampradaya Acarya

1.64

ananda-tirtha-nama sukha-maya-dhama yatir jiyat

samsararnava-taranim yam iha janah kirtyanti budhah

All glories to Sri Madhvacarya Prabhu, who is known as Ananda-tirtha, the

holy abode of transcendental bliss. The wise know him as the boat for crossing over

the ocean of material existence, and so they always chant his glories.

(Prameya-ratnavali)

The Brahma-Madhva Gaudiya Sampradaya

1.65

sri-krsna-brahma-devarsi-badarayana-sanjnakan

sri-madhva-sri-padmanabha-sriman-nrhari-madhavan

aksobhya-jayatirtha-sri-jnanasindhu-dayanidhin

sri-vidyanidhi-rajendra-jayadharman-kramadvayam

purusottama-brahmanya-vyasatirthams ca samstumah

tato laksmipatim sriman-madhavendran ca bhaktitah

tac chisyan srisvaradvaita-nityanandan-jagat-gurun

devam-isvara-sisyam-sri-caitanyan ca bhajamahe

sri-krsna-prema-danena yena nistaritam jagat

kali-kalusa-santaptam karuna-sindhuna svayam

mahaprabhu-svarupa-sri-damodarah-priyankarah

rupa-sanatanau dvau ca gosvami-pravarau prabhu

sri-jivo-raghunathas ca rupa priyo maha-matih

tat-priyah kaviraja-sri-krsna-dasa-prabhur matah

tasya priyottamah srilah sevaparo narottamah

tad-anugata-bhaktah sri-visvanathah sad-uttamah

tad asaktas ca gaudiya-vedantacarya-bhusanam

vidyabhusana-pada sri-baladeva-sad-asrayah

vaisnava-sarvabhauma-sri-jagannatha-prabhus tatha

sri-mayapura-dhamnas tu nirdesta-sajjana-priyah

suddha-bhakti-pracarasya muli-bhuta ihottamah

sri-bhaktivinodo devas tat-priyatvena visrutah

tad-abhinna-suhrd-varyo maha-bhagavatottamah

sri-gaura-kisorah saksad-vairagyam vigrahasritam

(mayavadi-ku-siddhanta-dhvanta-rasi-nirasakah

visuddha-bhakti-siddhantaih svanta-padma-vikasakah

devo 'sau paramo hamso mattah-sri-gaura-kirtane

pracaracara-karyesu nirantaram-mahotsukah

hari-priya-janair-gamya om visnu-pada-purvakah

sri-pado bhakti-siddhanta-sarasvati-mahodayah

sarve te gaura-vamsyas ca parama-hamsa-vigrahah

vayam ca pranata dasas tad ucchista-grahagrahah)

The above Sanskrt verse describing the Gaudiya Vaisnava guru-parampara was

composed by Srila Bhaktisiddhanta Sarasvati Thakura (with the exception of the part

in parenthesis, which was later added by his disciples). He translated it in the

form of a Bengali poem, which follows:

1.66

krsna haite catur-mukha, haya krsna sevonmukha,

brahma haite naradera mati

narada haite vyasa, madhva kahe vyasa-dasa,

purna-prajna padmanabha-gati

nrhari madhava vamse, aksobhya-paramahamse,

sisya bali' angikara kare

aksobhyera sisya jaya-tirtha name paricaya,

tanra dasye jnanasindhu tare

taha haite dayanidhi, tanra dasa vidyanidhi,

rajendra haila tanha ha'te

tanhara kinkara jaya-dharma name paricaya,

parampara jana bhala mate

jayadharma-dasye khyati, sri purusottama yati,

ta'ha ha'te brahmanya-tirtha suri

vyasa-tirtha tanra dasa, laksmi-pati vyasa-dasa,

taha ha'te madhavendra puri

mahavendra puri-vara, sisya-vara sri isvara,

nityananda sri-advaita-vibhu

isara-purike dhanya, karilena sri caitanya,

jagad-guru-gaura-mahaprabhu

mahaprabhu sri-caitanya, radha-krsna nahe anya,

rupanuga-janera-jivana

visvambhara priyankara, sri svarupa damodara,

sri gosvami rupa-sanatana

rupa-priya mahajana, jiva raghunatha hana,

tanra priya kavi krsna dasa

krsna dasa priya-vara, narottama sevapara,

yanra pada visvanatha asa

visvanatha bhakta-satha, baladeva jagannatha,

tanra priya sri bhaktivinoda

mahabhagavata-vara, sri-gaura-kisora-vara,

hari-bhajanete yanra moda

sri varsabhanavi-bara, sada sevya-sevapara,

tanhara dayitadasa nama

ei saba hari-jana, gaurangera nija-jana,

tandera ucchiste mora kama

The teachings of pure devotional service to Krsna begins with Krsna Him-

self. He revealed this divine knowledge to the four-headed Brahma,

who taught it to Narada. Narada taught it to Vyasa, who taught it to his servant,

Madhvacarya. From Madhvacarya it passed to Padmanabha, Narahari, and

Madhava. Madhava's disciple was Aksobhya. Aksobhya's disciple was

Jayatirtha, whose foremost disciple was Jnanasindhu. After Jnanasindhu was

Dayanidhi, whose disciple was Vidyanidhi, also known as Vidyadhiraja Tirtha.

His disciple was Rajendra Tirtha, whose principle disciple was Jayadharma,

also known as Vijayadhvaja Tirtha, the famous Bhagavatam commentator. His

disciple was Purusottama Tirtha, whose foremost disciple was Brahmanya Tirtha.

His disciple was Vyasatirtha, whose disciple was Laksmipati Tirtha. In this way

one should understand the guru-parampara.

Laksmipati Tirtha initiated Sri Madhavendra Puri, the best of sannyasis,

whose favorite disciple was Isvara Puri. Two of his foremost disciples were the

two great incarnations of Godhead, Lord Nityananda and Advaita Prabhu. Lord

Caitanya made Isvara Puri greatly fortunate by accepting him as guru. Caitanya

Mahaprabhu is none other than Sri Radha-Krsna combined. He is the life and

soul of the Rupanuga Vaisnavas. The most dear follower of Sri Caitanya, who

was also known as Visvambhara, was Svarupa Damodara, whose principle fol-

lowers were Rupa and Sanatana Gosvami. The beloved followers of Rupa and

Sanatana were Sri Jiva and Raghunatha dasa, whose dearmost servant was

Krsnadasa Kaviraja Gosvami. The dearmost follower of Krsnadasa was

Narottama dasa Thakura. Narottama's follower, Visvanatha Cakravarti

Thakura, had no desire other than the service of Narottama's lotus feet. The

foremost devotee of Visvanatha was Baladeva Vidyabhusana, and then

Jagannatha dasa Babaji. The dear servant of Jagannatha dasa Babaji was

Bhaktivinoda Thakura. Bhaktivinoda Thakura was followed by Sri Gaura Kisora

dasa Babaji, a great devotee, whose only pleasure was the service of Sri Hari.

All these pure devotees of the Lord represent the dynasty of Sri Gauranga,

the Gaura-vamsa. Their holy feet are my only refuge. I am devoid of any real

service to them, but hope that one day their service may be mine. I am only a

fallen tridandi-sannyasi by the name of Bhaktisiddhanta Sarasvati."

Thus ends the First Jewel of the Gaudiya Kanthahara, entitled Guru-tattva.


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