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Yuga Dharma Acarya His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada

 

 

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Srila Bhaktisiddhanta Sarasvati Thakura
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Srila Bhaktisiddhanta Sarasvati Thakura Maharaja

Lord Nityananda

"Shree Nityananda Prabhu made his appearance in this world as the precursor of the Supreme Lord Shree Krishna Chaitanya. Lord Nityananda was commissioned subsequently by Shree Chaitanyadeva to preach the Holy Name of Krishna at the doors of all persons without exception. This shows that the Power which is wielded by Lord Nityananda belongs really to the Supreme Lord Himself. There is thus no distinction between the Power of the Supreme Lord and that of Lord Nityananda or that of the Sad-Guru whose power is identical with that of Lord Nityananda."

[Srila Bhaktisiddhanta Sarasvati Thakura Srila Prabhupada, Essay, 'Lord Nityananda.']

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Invocations

Lord Nityananda

Invocations

The Associates of Shree Caitanya

Childhood Pastimes of Lord Nityananda

Assuming Responsibility of Being Guru

 

 
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Lord Nityananda


His Divine Grace Bhaktisiddhanta Sarasvati Thakura
Srila Prabhupada

In this essay His Divine Grace Bhaktisiddhanta Sarasvati Thakura Srila Prabhupada unveils the mystery surrounding Lord Nityananda’s true position as Sri Guru. Even though Sri Nityananda Prabhu is the source of the power of Sri Guru He remains elusive from the intellects of empiric thinkers and devotees alike, who have not been blessed by the dear most associates of Sri Nityananda Prabhu and Sri Caitanya Mahaprabhu.


Lord Nityananda
Lord Nityananda at Ekacakra

It is all important to understand the relationship of the individual soul to Lord Nityananda who is worshipped along with Shree Chaitanya by the community of the Madhva-Gaudiya Vaishnavas. The teachings of Lord Chaitanya have been recorded in the vernacular by some of the greatest of His followers. This has produced two kinds of delusion. The orthodox pandits, specially those who are not thoroughly versed in all branches of the Scriptures and are, therefore, disposed to favor a narrow interpretation of the texts, are sometimes inclined to take the view that the vernacular works do not rank as revealed literature. On the other hand there are persons who have no knowledge of the Sanskrit language and who are not, therefore, in a position to study the Scriptures in that language, who have sometimes been led to suppose that the religion taught by Shree Chaitanya is different from the religion that is to be found in the Sanskrit works.

As a matter of fact there is no text which declares that the process of revelation can be closed. Neither is there any text which considers that the Sanskrit language is the only medium of all revelation. The linguistic view of the Scriptures is denounced in no uncertain terms by the Scriptures themselves. Access to the real meaning of the Scriptures is not furnished by the language but by the spiritual preceptor, Shree Guru. It is the highest order of devotees who can make us understand the real meaning of the Scriptures. They can do so with or without the help of any language, or any other form of instrument, of this world. The process of enlightenment by the Sad-Guru is spiritual, its nature or method cannot be understood except by his grace. This applies as much to the Sanskrit works as to the vernacular compositions. In neither case a person can do without the help and guidance of the Sad-Guru.

Shree Nityananda Prabhu is the source of the power of the Sad-Guru. He is the servant of Shree Chaitanya. He is the Divinity Himself in the form of His servant. It is through Him that the Supreme Lord manifests Himself to the souls of men. There cannot be any direct revelation of the Nature of the Supreme Lord to the spiritual consciousness of the individual soul. The individual soul is too small to be able to comprehend the Nature of the Divinity. He has to be helped by Godhead Himself in order to be enabled to understand the Divine Nature. This function of the Divinity is performed by Lord Nityananda and is known as the power of the Sad-Guru. Nityananda Prabhu serves Shree Gaursundar in the same way that Shree Balaram serves Shree Krishna. Both of Them are one and the same Person. Their functions are also identical. They are concerned with the task of reclaiming disloyal souls and preventing them from access to the Supreme Lord till they agree to give up their attitude of opposition to Krishna. The relation of Shree Nityananda Prabhu to the conditioned soul is that of the Saviour. But no person can be safe if he does not accept the chastening process laid down by the Scriptures as the method of reclamation for all offending souls. Shree Nityananda Prabhu makes this process available to all offending souls. He does not replace or alter the Scriptures by any contrary dispensation.

There is a widely prevalent error that the regulations of the Scriptures need to be followed by those who place themselves under the protection of the Sad-Guru. This error has its origin in the fact that it is not possible for the conditioned soul to understand either the ways of the Sad-Guru or the regulations of the Scriptures are properly followed only by obeying the Sad-Guru unconditionally. But there is this real difference between the two that whereas it is possible and practicable for the conditioned soul to obey the Sad-Guru, it is neither possible nor practicable for him to follow the Scriptures without the guiding help of the Sad-Guru.

There is something more. One cannot also neglect the voice of the reason that is within himself. If this voice is listened to with due care it will also be found to be identical with the advise of the Sad-Guru. But the voice of reason is powerless by itself to discover the real meaning of the Scriptures. Reason has no access to the substantive Truth. Its function is inferior and auxiliary to those of the Sad-Guru and the Scriptures. When by the grace of the Sad-Guru one is enabled to obtain access to the Truth he finds that the Sad-Guru, the Scriptures and pure reason point equally and exclusively to the Truth.

The reason of the conditioned soul cannot be saved from the state of unavoidable ignorance by its own exertion. If it tries to do so it only makes its position worse by its blundering attempts. This is the plight of the consistent empiricist. There is a function for the reason in the quest after the Truth. But that function is of a secondary nature. It can confirm the propriety of the regulations of the Scriptures after their true meaning is found out by the mercy of the Sad-Guru. If it does not observe these wholesome and rational limits to its operation it is bound to go astray. Such abuse of the faculty of reason need not be misnamed as freedom of individual judgment.

There is no loss of freedom in recognizing the real existence of the Source of all enlightenment. There is both unity as well as harmony in the Source of all cognitive activity. It is, of course, perfectly inconceivable to the un-enlightened reason that it is at all possible for it to approach, by any reasonable method, the Source of all cognition. But it need not, therefore, postulate by any inconclusive assumption the impossibility or un-desirability of approaching the Source by the method of natural and unconditional submission. Shree Nityananda Prabhu made his appearance in this world as the precursor of the Supreme Lord Shree Krishna Chaitanya. Lord Nityananda was commissioned subsequently by Shree Chaitanyadeva to preach the Holy Name of Krishna at the doors of all persons without exception. This shows that the Power which is wielded by Lord Nityananda belongs really to the Supreme Lord Himself. There is thus no distinction between the Power of the Supreme Lord and that of Lord Nityananda or that of the Sad-Guru whose power is identical with that of Lord Nityananda. But it also proves that there is such a thing as the real delegation of specific function of the Supreme Lord to appropriate agents. Shree Krishna Chaitanya is no doubt the Supreme Teacher of all persons. But Lord Nityananda exercises this function on There is no loss of freedom in recognizing the real existence of the Source of all enlightenment. There is both unity as well as harmony in the Source of all cognitive activity. It is, of course, perfectly inconceivable to the un-enlightened reason that it is at all possible for it to approach, by any reasonable method, the Source of all cognition. But it need not, therefore, postulate by any inconclusive assumption the impossibility or un-desirability of approaching the Source by the method of natural and unconditional submission. Shree Nityananda Prabhu made his appearance in this world as the precursor of the Supreme Lord Shree Krishna Chaitanya. Lord Nityananda was commissioned subsequently by Shree Chaitanyadeva to preach the Holy Name of Krishna at the doors of all persons without exception. This shows that the Power which is wielded by Lord Nityananda belongs really to the Supreme Lord Himself. There is thus no distinction between the Power of the Supreme Lord and that of Lord Nityananda or that of the Sad-Guru whose power is identical with that of Lord Nityananda. But it also proves that there is such a thing as the real delegation of specific function of the Supreme Lord to appropriate agents. Shree Krishna Chaitanya is no doubt the Supreme Teacher of all persons. But Lord Nityananda exercises this function on behalf of the Supreme Lord. He exercised it even when the Supreme Lord Himself appeared in this world.

Shree Krishna Chaitanya is the Supreme Teacher of the World by His own example. This is also the specific nature of the function of the Sad-Guru. Shree Krishna is also the Supreme Teacher. But he does not teach by His own example. Shree Krishna Chaitanya is identical with Shree Krishna. He is, therefore, also the Master. But He chooses to conduct Himself as His Servant. Lord Nityananda performs the external part of this function of the Supreme Lord. He is the connecting link between the external world and Shree Chaitanya. There is also an inner world in which Lord Nityananda has a function which is different from His function concerning the external world. A conditioned soul has no access to the inner world but may have direct connection with Lord Nityananda or with the Sad-Guru who is identical with Nityananda. The service of Shree Gaursundar is identical with the service of Shree Krishna because Shree Chaitanya is identical with Shree Krishna. But the Activity of Shree Chaitanya is different from that of Shree Krishna. There is for this reason a corresponding difference in the methods of their respective services. Shree Gaursundar is to be served as the Supreme Teacher Who teaches by His own example. He is at the same time the Supreme Lord Himself. These two principles require to be combined in the service of Shree Gaursundar. The service of Shree Gaursundar alone can in this Iron Age enable the conditioned soul to attain to the service of Shree Krishna.

But Shree Gaursundar can be truly served only by the method of serving Lord Nityananda. Lord Nityananda is also Divine Functionary. But He is more merciful than even Shree Gaursundar Himself, because he is accessible to all conditioned souls even of this Iron Age. For this reason it is also much more difficult to understand the real nature of Lord Nityananda. He has been accordingly widely misunderstood by both contemporaries and succeeding generations. There is no other road to Vaikuntha, the Holy Abode of Lord Nityananda, than a sincere heart. It is possible to get rid of mistakes to which a sincere nature is liable. But when the muddled intellect is allowed to mislead the heart by its casuistries the plight of the offending soul is rendered very much worse. Such is the condition of most persons, and especially of the Pundits, in this Iron Age. It was, therefore, necessary for Lord Nityananda Himself to come down into this world for the deliverance of the sophists and Pharisees of this quarrelsome Age by exploding their long-spun nostrums, for good.

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Associates of Shree Chaitanya


His Divine Grace Bhaktisiddhanta Sarasvati Thakura
Srila Prabhupada

In this immortal work of spiritual genius, Srila Bhaktisiddhanta Sarasvati Thakura describes the method by which the Lord descends to deliver the fallen souls. Although composed in very high English, the sincere seeker will find in this short essay a profound explanation as to the nature and function of Sri Guru.


Sri Caitanya Mahaprabhu and His Associates

Shree Krishna Chaitanya is Shree Krishna Himself. The associates of Shree Krishna Chaitanya are constituents of Himself. It is our object in this short paper to study the implications of these doctrines. Shree Krishna’s Active Existence involves the undivided operation of the following six Divine Entities viz.: Gurus, Devotees, Avataras (Divine Descents), Divine Manifestations, Divine Powers, and Godhead Himself. All these are jointly and severally Divine.

As Shree Krishna Chaitanya is identical with Shree Krishna, the Active Existence of Shree Chaitanya also implies the cooperation of the above six Divine Categories.

>When Shree Krishna Chaitanya was pleased to manifest His Appearance on this mundane plane all the six Constituents of Himself also necessarily made Their appearance as part and parcel of Himself. In the marvelous work, “Gaurganoddesa dwipika,” we have detailed identification of the characters who are Divinely associated in the Performances of Shree Krishna Chaitanya with the corresponding characters in the Dwapara-leela of Shree Krishna. This correspondence is an essential part of the religion of pure devotion propounded by Shree Krishna Chaitanya.

In the opening verses of his great work Shree Chaitanya-charitamrta, Shree Krishnadas Kaviraja Goswami accordingly makes his obeisances to Shree Krishna Chaitanya in His above Six-fold Form.

Appearance of the Divine

The Appearance of Godhead in this world implies the Co-Appearance of all His Divine Paraphernalia. Godhead must not be conceived as in any way separable from His Entourage. Godhead shorn of any of His Paraphernalia is a delusion. In the same way the Appearance of Divine Paraphernalia involves the appearance of the Divinity. The Two are distinct yet inseparable forms of the One Supreme.

Shree Chaitanya is the Divine Personality Himself. His associates share His Divine Nature. Shree Krishna Chaitanya is an Extended Subject. All the Six Divine Forms have to be worshipped if it is the intention to worship Shree Chaitanya.

The Guru is one of His Constituents. It is necessary to receive initiation from him. It is also necessary to be instructed by him. As teacher the Guru has two forms. He guides from within. He also appears as a guide and instructor existing outside his disciples. Initiation is received from one person only. Instructions may be had from many Gurus. Shree Kaviraja Goswami himself was instructed by the famous six Goswamins.

Function of the Guru

The Guru is the Embodiment of the Manifestation of the Divinity to the pure receptive spiritual essence of the disciple. The Guru is the real and original recipient of the Truth. He communicates his knowledge to the disciple. The disciple is too small a particle to be able by himself to receive the whole Truth. He is enabled to receive Him through the power of the Guru. The Guru, as it were, takes the disciple by the hand and guides his every step on the plane of the Absolute. It is perpetual tutelage on the part of the disciple.

This fact may be expressed in another way. The cognitive faculty of the individual soul can have no ground to stand upon unless the Divinity Himself condescends to be the legs as well as the ground on which he is to stand to function at all. This function of the Divinity is performed by the Guru. As a matter of fact the Divinity actually reveals Him only to Himself.

The individual soul is a separable constituent of the Guru. It is only when he happens to be associated by his own free choice with the Guru in a completely dependent manner that he can be on the plane of the Guru’s service of the Divinity. He may or may not choose to be so associated. The Guru may or may not choose to admit him to his association. When there is active willing assent to such association on the part of both that it is possible for the individual soul to attain to the service of the Divinity in the really conscious form.

Mercy of the Guru is Required

Everyone who is cognisant of the true Nature of Krishna is alone fit to instruct another in the knowledge of Krishna. The Divine Paraphernalia are the Gurus of all individual souls. In this sense all the six Divine Categories are identical with the Guru.

It can be so by reason of the fact that on the plane of the Absolute there is no separative difference. On that perfectly wholesome plane there is distinction without difference. But there is also the distinctive function of the Guru which must be considered as also simultaneously distinct from that of any of the other categories. One who neglects to seek the special favour of the Guru and to enter into the relation of discipleship with the Spiritual Guide, will miss entry to the spiritual plane.

Shree Guru Nityananda Prabhu

Nityananda is the Primary Manifestive Constituent of the Divinity. Nityananda alone possesses the distinctive function of the Guru. In Nityananda the function is Embodied. Nityananda is the servant-God. He serves Shree Goursundar by the distinctive method of reverential servitude. He is identical with Shree Balarama of Krishna-leela. Shree Balarama is not the chum of Krishna, but His respected elder brother. It is intimate relationship characterised by becoming reserve on one side and respectful deference on the other.  Individual souls are under the direction of Nityananda. They receive their service of Shree Goursundar i.e. of Krishna, at His hands.

Ultimate Source of the Jeeva

Nityananda is not a jeeva. He is Divinity. He is the ultimate source of the jeeva. The jeeva is a potency of Nityananda. No jeeva can be the medium of the service of the Absolute to another jeeva. The Absolute alone may communicate His service to the separable constituents of Himself. This is the real nature of the function of the Guru.

Nature of Eternally Free Jeevas

But all jeevas are not liable to be eclipsed by the deluding potency. Those who are so liable are again distinct from the eternally free jeevas. The eternally free jeevas are inseparable associates of Nityananda. They are an integrated part and parcel of Himself. They never fall into the clutches of Maya. When Nityananda manifests His appearance on the mundane plane His inseparable constituents also appear in His Company.

They sometimes manifest Their function on this lower place in a visible form on the errands of Nityananda. They are Vaishnavas whose subordination to Nityananda is natural and ingrained in their nature. It is not necessary for such souls to undergo the process of enlightenment for being restored to the spiritual plane. Unless this fact is borne in mind the conditioned soul may be tempted to undervalue the constant guidance of the Guru on the hypocritical plea of following in the footsteps of the eternally free pure devotees.

Those, therefore, who suppose that deliverance from the bondage of this world should be practicable without the constant guidance of the spiritual preceptor, confound the conditioned state with the free.

The guidance of the Guru is no curtailment of one’s spiritual freedom. Those who are eternally free also follow his guidance by the spontaneous undeviating impulse of their perfectly pure nature.

Guidance of the Guru is the only Divine Guidance. Only atheists, who are by their choice opposed to the service of Godhead, can be consistent opponents of the obligation to serve the Guru in the same unconditional way as one should be prepared to serve Godhead Himself. There is no difference between the two functions. If the claim of the one is denied it necessarily involves the denial of the claim of the other.

Shrimati Radhika

But Nityananda does not directly instruct in the confidential service of Krishna. Shrimati Radhika is the Guru of the inner circle of the servants of Krishna. Shrimati, however, accepts the offer of service of only those souls who are specially favoured by Nityananda and are deemed by Him to be fit for Her service. There is, therefore, a most intimate relationship between the function of Nityananda and that of Shrimati which is at once supplementary and inclusive of the former.

Manifestation of the Divinity as Bhakta

The Guru admits to the Service of  Krishna. The next category is the Bhakta or devotee. In this case also as in that of the Guru, Service of the Divinity which is the distinctive function of the Bhakta, is not confined to Him only. The servants have been divided into two classes viz., (1) servants other than consorts and (2) consorts. The Guru has distinctive function as Master. The servant has no distinctive function as Master. This distinguishes the Guru from the Bhakta. The Bhakta is also Godhead in the distinctive form of this servant to whom the Guru manifests the Divinity. The mercy of the Bhakta enables the dissociable soul to receive the mercy of the Guru. The Guru and the Bhakta are the inseparable Divine counterparts of one another.

The Guru and the Bhakta are thus two distinct entities forming the Five Categories. The Avataras (Descending Divinities) are the third category. They have their distinctive functions in the maintenance and deliverance of jeevas inclined to Divine service. They have distinctive functions as Master. The difference between the Avataras and the Divinity as Master consists in this that the Avataras are derivatives from the Divinity possessing the Plenary Divine Nature.

Avataras

The relation between the two is analogous to that between the original self-existing source-light and other shining lamps that have been lighted from the source. There is no substantive or magnitudinal difference between the two. But there is distinctiveness in function. The Avataras have distinctive Natures of their own. But the Divinity is Their common Source-possessing all Their distinctive functions in a synthesis which  distinguishes Him from the Avataras  without suffering any diminution of His Divinity by the eternal parallel Co-Existence of the distinctive Activities and personalities of the Avataras also as Divinities.

Divine Manifestations

Another Divine Category is the group of the Divine Manifestations. The Manifestations are Divine Forms who are either identical with that of the Divinity or of a distinctive Nature. Krishna can appear simultaneously in the same Form or in different Forms to different persons and also simultaneously retain His Own Form. All these other Forms are His Own Manifestations.

Divine Power

The fifth Divine Category is Divine Power. Divine Power is the Predominated Moiety of the Divinity who is Predominating Whole. Shrimati Radhika is the Predominated Counter-Whole of Shree Krishna. Shrimati Radhika has Her duplicates and constituents who are also of the nature of Plenary Powers of the Divinity. Shrimati Radhika is the Female Consort in the Supreme Divine Pair. She is the source of all the distinctive Divine Powers that serve as the corresponding counter-wholes of the infinite Manifestations and Avataras of the Divinity. She also directly serves Shree Krishna in an infinity of ways in Her countless distinctive plenary and secondary forms.

Necessity of Serving the Divinity

The associates of Shree Krishna Chaitanya are made up of the Five Divine Categories. If any of these Categories be left out the Truth Who is indivisibly One, refuses to present Himself to the arrogant aptitude of the pedant who does not fully submit to be enlightened by grace regarding the necessity of serving the Divinity in and through the Distinctions.

The pedant is disposed to be skeptical by reason of a lurking belief that it is the look-out of the Divinity to make Himself known to him. But the jeeva is a dissociable particle of the Divine essence with the onus of choosing for himself from among the alternatives of a serving, a neutral and a disobedient career, his own relationship to the Divinity. He cannot escape the privilege of exercising this responsibility except by conscious  self-deception or by hypocrisy.

Marginal Potency

The dissociable individual soul is distinct from the Divine Categories. He is a particle of the Marginal Potency of the Divinity. Shree Nityananda who is identical with Balarama is the ultimate source of the jeeva. The conditioned soul is a particle of the Marginal Potency, who has been sent into this world by the Will of the Purusha, viz., Vishnu reposing in the Causal Ocean, Who is a plenary part of Nityananda exercising the Divine function of creator of all mundane existence including the conditioned state-without Himself belonging to the mundane plane.

 

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Assuming Responsiblity of Being Guru


His Divine Grace Bhaktisiddhanta Sarasvati Thakura
Srila Prabhupada

This short essay very powerfully explains about the great responsibility to assume Guruship. No one can be a Guru except the one who has been authorized by Sri Guru and Sri Krsna Himself. To worship and carry out the orders of such a Vaisnava Guru is the only duty of the human being.


Srila Bhaktisiddhanta Sarasvati Thakura Maharaja

We have taken upon ourselves the responsibility of welcoming this grave charge. All the audience have accepted ordinary seats, I alone have been provided with a lofty seat. All are being told in effect 'Do have a look at a big animal from the Zoo-gardens. What arrogance! So foolish! So wicked! Have you ever seen such a big brute? Garlands of flowers have been put round his neck! What laudations! What bombastic long-drawn, and hyperbolic adjectives! And how complacently too he is listening to the praise of his own achievements, how intently, and with his own ears! He also evidently feels delighted in mind! Is he not acting in plain violation of the teaching of Mahaprabhu? Can such a big brute, so selfish and insolent, be ever reclaimed from brutishness?'

I happen to be one of the greatest of fools. No one offers me good advice on account of my arrogance. Inasmuch as nobody condescends to instruct me I placed my case before Mahaprabhu Himself. The thought occurred to me that I would make over the charge of myself to Him and see what He would advise me to do. Then Shri Chaitanyadeva said to me:

"Whom-so-ever thou meet'st, instruct him regarding Krishna, By My command being Guru deliver this land; In this thou wilt not be obstructed by the current of the world; Thou wilt have My company once again at this place."

In these verses is to be found the proper explanation of the apparent inconsistency noticed above. He whose only teaching is humility greater than that of a blade of grass, said "By My command being Guru save this land!" In this instance Mahaprabhu Himself has given the command. His command being 'Perform the duty of the Guru, even as I do it Myself. Also convey this command to whom-so-ever you chance to meet.' Chaitanyadeva says, 'Tell them these very words via, by My command being Guru save this land. Deliver the people from their foolishness.' Now who-so-ever happens to hear these words would naturally protest with palms joined - 'But I am really a great sinner; how can I be Guru? You are Godhead Himself, the Teacher of the world. You can be Guru.' To this Mahaprabhu replies:

"In this thou will not be obstructed by the current of the world; Thou wilt have My company once again at this place."

'Do not practice the craft of a Guru for the purpose of injuring others through malice. Do not adopt the trade of a Guru in order to get immersed in the slough of this world. But if you can, indeed, be My guileless servant you will be endowed with My power - then you need not fear.'

I have no fear. My Gurudeva has heard this from his Gurudeva. And it is for this reason that my Gurudeva has accepted even such a great sinner as myself and has told me: 'By My command being Guru save this land.' It is only those who have never heard these words of Gaursundar who say 'How odd! To listen to one's own praise!' While the Guru is instructing his disciple in the eleventh Skandha of the Bhagavatam what a great sin, in their opinion, is he not perpetuating! What is the Acharya to do when he has to explain the Shloka 'Acharya Mam Vijaniyat: Never disregard the Acharya; never entertain the idea that the Acharya is your equal in any sense. ‘These are the words of Shri Krishna Himself by which the jiva is to be benefited. Is the Guru to take himself off, to desert his seat the seat of the Acharya - from which these words are to be explained? That office his Gurudeva has conferred on him. If he does not act up to its requirements he is doomed to perdition by reason of his offense against the holy Name in the shape of disrespect towards the Guru. He has to do it in spite of the fact that such procedure is apparently open to the charge of egoism.

When the Guru imparts the mantram to the disciple should he not tell him by this mantram to worship the Guru? Should he say instead, 'Give the Guru a few strokes of the shoe or the horse-whip?' The Guru is never to be decried. The Guru is the abode of all the gods. Should the Gurudeva abstain from communicating these words to his disciple while reading the Bhagavatam to him? 'To him alone who possesses guileless spiritual devotion, similar to the transcendental devotion that is due to Krishna Himself, to the Gurudeva, the holy mysteries are manifested.' Is the Gurudeva not to tell these things to his disciples? 'Athau Gurupuja: the worship of the Guru has precedence over all others. The Guru is to be served just as Krishna is served. The Guru is to be worshipped in a particular way. Is the Guru to desert his seat without telling all these things to the disciple? In the angle there is always the defect in the shape of absence of the fullness, the evenness of level, of 180 degrees or of 360 degrees. But in the plain surface, in 360 degrees, there is no such defect. That in the emancipated state no defect is possible, this simple truth ordinary foolish people entirely fail to grasp.

As the saying goes, 'having started on the dance it is no use to draw close the veil.' I am doing the duty of the Guru, but if I preach that no one should shout 'Jai' to me, that is to say, if I say in a round about way, 'sing Jai to me,' it would be nothing short of duplicity. Our Gurudeva has not taught us such insincerity. Mahaprabhu has not taught such insincerity. I have to serve God in the straightforward way. The word of God has come down to the Gurudeva; I have to obey it in all sincerity. I will not disrespect the Guru at the instance of any foolish or malicious sectarians.

Especially as Shri Gurudeva has directed me saying, 'By My command being Guru save this land.' This command has my Gurudeva preached. My Gurudeva in his turn has conveyed the command to me. I will not be guilty of any insincerity in carrying out that command. In this matter I will not accept the ideal of ignorant, insincere, pseudo-ascetic sectarianism. I will not learn insincerity. The worldly-minded, the malicious, the pseudo-renunciationists, the selfish cannot understand how the devotees of God, spurning at everything of this world by command of God, never, not even for a second, deviate from the service of God through all the twenty-four hours.

Hypocritical sectarians, pseudo-Vaishnava sects, those sects that cherish internally the longing for earthly fame, naturally enough think 'what a shame it is for one to listen to the eulogies of disciples occupying the seat of the Guru.' But every Vaishnava regards every one of theVaishnavas as the object of his veneration. When Thakur Haridas exhibits the attitude of humility Mahaprabhu says - 'You are the greatest of the world, the crest-jewel of the world. Be agreeable, let us have our meal together.' He carried in His arms the body of Thakur Haridas, which is eternally existent, self-conscious and full of spiritual bliss. In the community that follows Shri Rupa, the qualities of desiring no honor for oneself and of readiness to duly honor others are fully present. Those who detect any disparity are, like the owl, blind while the sun shines. They commit an offense by such conduct.

If I disobey the law, which has come down to me through the chain of preceptorial succession, the offense due to omission to carry out the command of the Guru will sever me from the lotus-feet of Shri Gurudeva. If in order to carry out the command of the Vaishnava Guru I have to be arrogant, to be brutish, to suffer eternal perdition, I am prepared to welcome such eternal damnation and even sign a pact to that effect. I will not listen to the words of other malicious persons in lieu of the command of the Gurudeva. I will dissipate with indomitable courage and conviction the currents of thought of all the rest of the world, relying on the strength derived from the lotus-feet of Shri Gurudeva. I confess to this arrogance. By sprinkling a particle of the pollen of the lotus-feet of my Preceptor scores of people like you will be saved. There ions such learning in this world, no such sound reasoning in all the fourteen worlds, in no man-gods, that can weigh more than a solitary particle of the dust of the lotus-feet of my Gurudeva. Gurudeva in whom I have implicit trust can never spite me. I am by no means prepared to listen to the words of any one who wants to hurt me or to accept such a malicious person as my preceptor.

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