Gaudiya Kantahara

Guru-tattva

One Must Accept a Guru in Disciplic Succession.

1.1

tad vijïänärthaà sa gurum eväbhigacchet

samit paniù çrotriyaà brahma-niñöham

One who wants to know the Absolute Truth scientifically must approach a 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. (Muëòaka Upaniñad 1.2.12)

1.2

äcäryavän puruño veda

Only one who has a guru can know the truth. (Chändogya Upaniñad 6.14.2)

1.3

uttiñöhata jägrata präpya varän nibodhata

kñurasya dhärä niçitä duratyayä

durgaà pathas tat kavayo vadanti

Wake up and take advantage of the human form of life. Learned transcendentalists say that the path of spiritual life is difficult; it is sharp like a razor's edge. (Kaöha Upaniñad 1.3.14)

1.4

yasya deve parä bhaktir yathä deve tathä gurau

tasyaite kathitä hy arthäù prakäçante mahätmanaù

Only unto those great souls who serve guru and Kåñëa with implicit faith is the import of the Vedas fully revealed. (Çvetäçvatara Upaniñad 6.23)

1.5

näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena

yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanüà sväm

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 reveal His personal form. (Kaöha Upaniñad 1.2.23)

1.6

janana-maraëädi-saàsäranala-santapto dépta-çirä

jala-räçim iva upahära-päniù çrotriyaà

brahma-niñöhaà gurum upasåtya 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. (Vedänta-sära 11)

1.7

'kåñëa-nitya-däsa', jéva tähä bhuli' gela

ei doñe mäyä tära galäya bändhila

Because the soul has forgotten that he is the eternal servant of Kåñëa, Mäyä has chained him by the neck. (Cc. Madhya 22.24)

1.8

kåñëa bhuli' sei jéva anädi-bahirmukha

ataeva mäyä täre deya saàsärädi-duùkha

Forgetting Kåñëa, 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

kåñëa-bahir-mukha haiyä bhoga väïchä kare

nikaöa-stha mäyä täre jäpaöiyä dhare

piçäcé päile yena mati-chhanna haya

mäyä-grasta jévera haya se bhäva udaya

"ämi nitya kåñëa-däsa" —ei kathä bhule

mäyära naphara haiyä cira-dina bule

kabhu räjä, kabhu prajä, kabhu vipra, çudra

kabhu sukhé, kabhu duùkhé, kabhu kéöa, kñudra

kabhu svarge, kabhu martye, narake vä kabhu

kabhu deva, kabhu daitya kabhu däsa 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 Kåñëa" forgetting this, he becomes the slave of mäyä and forever wanders through a succession of lives. Sometimes he is a king, sometimes a subject. Now a brähmaëa, now a çudra. 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

brahmäëòa bhramite kona bhägyavän jéva

guru-kåñëa-prasäde päya bhakti-latä-béja

täte kåñëa bhaje, kare gurura sevana

mäyä-jala chuöe, päya kåñëera caraëa

Wandering throughout the universe, by the mercy of Kåñëa, 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-latä. By worshiping Kåñëa and rendering service to the spiritual master, one is liberated from the illusory world of mäyä, and attains the lotus feet of the Lord. (Cc. Madhya 19.151, 22.25)

1.11

mükaà karoti väcälaà paìgum laìghayate girim

yät kåpä täm ahaà vande paramänanda mädhavam

I offer my respectful obeisances unto transcendental bliss personified, Lord Mädhava, by whose mercy a dumb man can speak eloquently, a blind man can see the stars, and a lame man can cross mountains. (Bhavärtha Dipikä, Maìgala Stotram 1)

1.12

caitanya lélä-amåta-püra, kåñëa-lélä-sukarpüra,

duhe mili' haya sumädhurya

sädhu-guru-prasäde, tähä yei äsväde,

sei jäne mädhurya präcurya

The pastimes of Çré Caitanya are the abode of nectarean love of Godhead. They are like thick condensed milk. The pastimes of Çré Kåñëa 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

çravaëäyäpi bahubhir yo na labhyaù

çånvanto 'pi bahavo na vidyuù

äçcaryo 'sya vaktä kuç lo 'sya labhdä

äçcaryo jïätä kuçalänuçiñöaù

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. (Kaöha Upaniñad 1.2.7)

A Genuine Guru Knows the Truth About Kåñëa, is Surrendered to Him, and is Well-Versed in the Vedic Literature

1.14

tasmäd guruà prapadyeta

jijïäsuù çreya uttamam

çäbde pare ca niñëätaà

brahmaëy upaçamäçrayam

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 çästra. (Bhäg. 11.3.21)

1.15

kåpä-sindhuù su-saàpürnaù

sarva-sattvopakärakaù

nispåhaù sarvataù siddhaù

sarva-vidyä-viçäradaù

sarva-saàçaya-saàchettä

'nalaso gurur äùåtah

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 Kåñëa, who can remove all the doubts of his disciples, and who is always alert in the service of Kåñëa is known as a genuine guru. (Hari-bhakti-viläsa 1.45,46 quoted from Viñëu-çmåti Vacana)

A Guru is a Master of his Senses

1.16

väco vegaà manasaù krodha vegaà

jihvä vegam udaropastha vegam

etän vegän yo viñaheta dhéraù

sarväm apémäà påthivéà sa çiñyät

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. (Upadeçämåta 1)

1.17

ñaö-karma nipuëo vipro mantra-tantra-viçäradaù

avaiñëavo guru na syäd vaiñëavaù çvapaco guruù

A brähmaëa 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 Vaiñëava he cannot be a guru. On the other hand, a Vaiñëava, even if born in a family of untouchables, may be a guru. (Hari-bhakti-viläsa, quoting Pädma Puräëa Vacana)

A Pure Devotee is the Guru of all Varëas and Açramas

1.18

vipra kñatriya vaiçyäs ca guravaù çüdra janmanäm

çüdräç ca guravas teñäà trayäëäà bhagavat-priyäù

A brähmaëa, kñatriya or vaiçya can be guru for the çüdra class, but a Vaiñëava, even if born a çüdra, because he is dear to the Supreme Personality of Godhead, can be the guru of these higher orders. (Pädma Puräëa)

1.19

kibä vipra, kibä nyäsé , çüdra kene naya

yei kåñëa-tattva-vettä, sei 'guru' haya

Whether a brähmaëa, a sannyäsé, or a çüdra, one who knows the science of Kåñëa is to be accepted as guru. (Cc. Madhya 8.128)

1.20

kibä varëé, kibä çramé, kibä varëäçrama héna

kåñëa tattva yei, sei äcärya pravéëa

äsala kathä chädi' bhäi varëe ye kare ädara

asad-guru kari' tä 'ra vinañöa pürväpara

One who is expert in the science of Kåñëa, whatever social order he may belong to including çüdra and outcaste is to be accepted as an äcärya. Who ignores this principle and accepts a guru solely on the basis of social position will be ruined. (Prema-vivarta)

A Guru is an Äcärya of Sambandha-jïäna

1.21

vairägya-yug bhakti-rasaà prayatnair

apäyayan mäm anabhipsum andham

kåpämbudhir yaù para-duùkha-dukhé

sanätanaà taà prabhum äçrayämi

I surrender to Çréla Sanätana Gosvämé, the äcärya of sambandha jïäna. 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. (Viläpa-kusumäïjali, 6)

Who is an äcärya?

1.22

upanéya tu yaù çisyaà veda-madhyäpayed dvijaù

saokalpaà sa-rahasyaà ca tam äcäryaà pracakñate

An äcärya 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 äcärya, according to saintly authorities. (Manu-saàhitä 2.140)

1.23

äcinoti yaù çästrärtham äcäre sthäpayaty api

svayam äcarate yasmäd äcäryas tena kérttitaù

An äcärya 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. (Väyu Puräëa)

Example Is Better Than Precept

1.24

yad yad äcarati çreñöhas tat tad evetaro janaù

sa yat pramäëaà kurute lokas tad anuvartate

Whatever a great man does, common men follow. Whatever standards he sets by exemplary acts, all the world pursues. (Bhagavad-gétä 3.21)

1.25

äpane äcare keha, nä kare pracära

pracära karena keha, nä karena äcära

'äcära' 'pracära' nämera karaha 'dui' kärya

tumi sarva-guru, tumi jagatera ärya

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

äpane karimu bhakta-bhäva aìgékäre

äpani äcari' bhakti çikhämu sabäre

I shall accept the role of a devotee, and I shall teach bhakti to everyone by practicing it Myself. (Cc. Ädi 3.20)

1.27

äpani nä kaile dharma çikhäna nä yäya

If I do not do this Myself, then the principles of religion will not be taught. (Cc. Ädi 3.21)

Inconceivable Oneness and Difference of Guru, Vaiñëava, and Kåñëa

1.28

äcäryaà mäà vijänéyän nävamanyeta karhicit

na martya-buddhyäsüyeta sarva-devamayo guruù

Know the äcärya 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. (Bhäg. 11.17.27)

1.29

vande gurün éça-bhaktän éçam éçävatärakän

tat-prakäçäàç ca tac chaktéù kåñëa caitanya saàjïakam

I worship the Supreme Lord Çré Caitanya, who appears in six features as: instructing and initiating gurus; the Lord's devotees, beginning with Çréväsa Öhäkura; His avatäras such as Advaita Äcärya; His prakäça, or full expansion, (Nityänanda Prabhu); and His çakti, (Gadädhara Paëòita). (Cc. Ädi 1.1 )

1.30

kåñëa, guru, bhakta, çakti, avatära, prakäça

kåñëa çakti ei chaya-rüpe karena viläsa

The Supreme Lord appears in six features. As Çré Kåñëa; the two kinds of gurus; devotees; incarnations of Godhead; complete expansions of His own Self (puruñas); and His divine energy. In these six features the Lord enjoys His transcendental pastimes. (Cc. Ädi 1.32)

1.31

yadyapi ämära guru caitanyera däsa

tathäpi jäniye ämi täohära prakäça

Although I know my guru is a servitor of Çré Caitanya, I know that He is a full manifestation (prakäça) of the Supreme Personality of Godhead Himself. (Cc. Ädi 1.44)

Çikñä-guru; Caitya-guru and Mahänta (personal)-guru.

1.32

guru-kåñëa-rüpa hana çästrera pramäëe

guru-rüpe kåñëa kåpä karena bhakta-gaëe

According to çästra the guru is nondifferent from Kåñëa, because it is through the guru that Kåñëa bestows mercy on His devotees. (Cc. Ädi 1.45)

1.33

çikñä-guruke ta' jäni kåñëera svarüpa

antaryämé, bhakta-çreñöha, ei dui rüpa

One should know the çikñä guru to be Kåñëa Himself. As guru, Kåñëa has two forms as the Supersoul and as the best of devotees. (Cc. Ädi 1.47)

1.34

jéve säkñät nähi, täte guru caittya-rüpe

çikñä-guru haya kåñëa mahänta-svärüpe

Since one cannot see the Supersoul directly, Kåñëa appears as a liberated devotee. Such a çikñä guru is none other than Kåñëa Himself. (Cc. Ädi 1.58)

1.35

naivopayanty apacitià kavayas taveça

brahmäyuñäpi kåtam åddha-mudaù smarantaù

yo 'ntar bahis tanu-bhåtäm açubhaà vidhunvann

äcärya-caittya-vapuñä sva-gatià 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 Brahmä, for You appear in two features externally as the äcärya 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. (Bhäg. 11.29.6)

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

1.36

kåñëa yadi kåpä kare kona bhägyaväne

guru-antaryämi-rüpe çikhäya äpane

By the mercy of Kåñëa 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

ajïäna timirändhasya jïänäïjana çaläkayä

cakñur unmélitaà yena tasmai çré guruve namaù

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-candrikä, Narottama däsa)

1.38

çré-caitanya-mano-'bhéñöaà sthäpitaà yena bhütale

svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established the mission to fulfill the desire of Lord Caitanya give me shelter at his lotus feet? (Prema-bhakti-candrikä, Narottama däsa)

1.39

çré-guru-caraëa padma, kevala-bhakati-sadma,

bando muïi sävadhäna mate

yähära prasäde bhäi, e bhava toriyä jäi,

kåñëa-präpti hoy jähä ha'te

guru-mukha-padma-väkya, cittete koriyä aikya,

är nä koriho mane äçä

çré-guru caraëe rati, ei se uttama gati,

je prasäde püre sarva äçä

cakhu-dän dilo jei, janme janme prabhu sei,

divya-jïän håde prokäçito

prema-bhakti jähä hoite, avidyä vinäça jäte,

vede gäy yähära 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 Kåñëa.

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-candrikä, Narottama däsa)

The Spiritual Master is the Energy of Kåñëa

1.40

na dharmaà nädharmaà çruti-gaëa niruktaà kila kuru

vraje rädhä-kåñëa-pracura-paricaryäm iha tanu

çacé-sünuà nandéçvara-pati-sutatve guru-varaà

mukunda-preñöatve smara param ajasraà nanu manaù

O mind! Give up all connection with Vedic piety and impiety and simply serve Rädhä and Kåñëa in Våndävana with all your heart. Know that Lord Caitanya, the son Çacé, is Çré Kåñëa, the son of Nanda and always remember that Çré Guru is mukunda-preñöha, the dearmost servant of Kåñëa. (Manaù-Çikñä 2, Çréla Raghunätha Däsa Gosvämé)

Note: In the purport to Cc. Ädi 1.46, Çréla Prabhupäda refers to Çréla Bhaktivinoda's commentary called Anubhäñya:

As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Kåñëa, 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 Çré Kåñëa 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-bhedäbheda-tattva, which establishes everything as one with and different from the Personality of Godhead. Çréla Raghunätha Gosvämé 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-çakti and Gaura-priyattama

1.41

säkñäd hadritvena samasta çästrair

uktas tathä bhävyata eva ñaòbhiù

kintu prabhor yaù priya eva tasya

vande guroù çré-caraëäravindam