about Siksa and Diksa Guru from the HariBhakti Vilasa

[Paramananda das]

PAMHO

AGTSP

Many devotees ask me about Diksa and Siksa Guru, but I have decided to post the part of Hari Bhakti Vilasa where this is discussed and you have any questions let me know after you read this.

ys

Paramananda das

Text 27

 

murty-avirbhavanam murti-

     pratishöha krishna-mandiram

jirnoddhritih shri-tulasi-

     vivaho 'nanya-karma ca

 

     murty-avirbhavanam—appearance of the Deity; murti-pratishöha—establishment of the Deity; krishna-mandiram—the temple of Lord Krishna; jirna—old temples; uddhritih—repair; shri-tulasi—of Shri Tulasi; vivahah—the marriage; ananya—of the pure devotees; karma—activities; ca—and.

 

 . . . (Eighteenth Vilasa) 133. manifestation of the Deity of the Lord, (Nineteenth Vilasa) 134. installing the Deity of the Lord, (Twentieth Vilasa) 135. the temple of Lord Krishna, 136. repairing old temples, 137. the marriage of Shri Tulasi, and 138. the activities of the pure devotees.

 

 

Text 28

 

tatra gurupasatti-karanam

 

kripaya krishnadevasya

     tad-bhakta-jana-sangatah

bhakter mahatmyam akarnya

     tam icchan sad-gurum bhajet

 

     tatra—there; guru—of the spiritual master; upasatti—approach; karanam—the cause; kripaya—by the mercy; krishnadevasya—of Lord Krishnadeva; tad-bhakta-jana-sangatah—by the association of His devotees; bhakteh—of devotional service; mahatmyam—the glory; akarnya—hearing; tam—that; icchan—desiring; sad-gurum—a bona-fide spiritual master; bhajet—should worship.

 

     The Reason Why One Should Take Shelter of a Genuine Spiritual Master

 

     By the mercy of Lord Krishnadeva hearing, in the company of the devotees, the glories of pure devotional service, and yearning to attain that service, one should take shelter of a bona-fide spiritual master.

 

Commentary by Shrila Sanatana Gosvami

 

 

     It is by the mercy of Lord Krishnadeva that one attains the association of the devotees. Devotional service is more glorious than liberation. The word bhajet here means “one should take shelter".

 

 

Text 29

 

atranubhuyate nityam

     duhkha-shreni paratra ca

duhsaha shruyate shastrat

     titirshed api tam sudhih

 

     atra—here; anubhuyate—is experienced; nityam—always; duhkha-shreni—a series of sufferings; paratra—in the next life; ca—and; duhsaha—unbearable; shruyate—is heard; shastrat—from scripture; titirshet—shoudl desire to cross beyond; api—and; tam—that; sudhih—an intelligent person.

 

     In this lifetime one experiences a succession of sufferings, and in the next life one is likely to experience another unbearable series of sufferings. Hearing this truth from the scriptures, an intelligent person will yearn to leave the world of birth and death.

 

Commentary by Shrila Sanatana Gosvami

 

 

     Here someone may ask: How can ordinary people, who are attached to material sense-happiness, desire to attain devotional service? To this I reply: Desiring to escape the ocean of material sufferings, one will desire to attain devotional service, and thus one will take shelter of a bona-fide spiritual master. This action will be taken by an intelligent person. A person who cannot understand that material life means continued material sufferings is not intelligent. He is like an animal. It may be that such a person is like a hunter or other great sinner, and that is why he has lost his intelligence.

 

 

Text 30

 

tatha coktam ekadasha-skandhe bhagavata shri-dattena

 

labdhva su-durlabham idam bahu-sambhavante

     manushyam artha-dam anityam apiha dhirah

turnam yatena na pated anu-mrityu yavan

     nihshreyasaya vishayah khalu sarvatah syat

 

     tatha—so; ca—and; uktam—spokenm; ekadasha-skandhe—in the Eleventh Canto; bhagavata—by the Supreme Personality of Godhead; shri-dattena—Shri Dattatreya; labdhva—attaining; su-durlabham—very rare; idam—this; bahu-sambhavante—after many births; manushyam—human; artha-dam—giving benefits; anityam—temporary; api—although; iha—here; dhirah—intelligent; turnam—quickly; yateta—should strive; na—not; patet—should fall; anu-mrityu—the series of deaths; yavat—as long as; nihshreyasaya—for the best; vishayah—the material sense objects; khalu—indeed; sarvatah—in all respects; syat—is.

 

     This fact is affirmed by the Supreme Personality of Godhead, Shri Dattatreya in the following words (Shrimad-Bhagavatam 11.9.29):

 

     "After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection in life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Krishna consciousness is only possible for a human being."*

 

 

Text 31

tasmad gurum prapadyeta

     jijnasuh shreya uttamam

shabde pare ca nishnatam

     brahmany upasamashrayam

 

     atha—now; shri-gurupasattih—taking shelter of the spiritual master; tatra—there; eva—indeed; shri-prabuddha-yogeshvara-uktau—in the statement of Shri Prabhuddha, the master of yoga; tasmat—therefore; gurum—of a spiritual master; prapadyeta—one should take shelter; jijnasuh—desirign to know; shreya—good; uttamam—highest; shabde—in scriptures; pare—supreme; ca—and; nishnatam—expert; brahmany—of the Supreme Personality of Godhead; upasamashrayam—taking shelter.

 

     One Should Take Shelter of a Bona-fide Spiritual Master

 

     Shri Prabhuddha, the great master of yoga, explained (Shrimad-Bhagavatam 11.3.21):

 

     "Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."*

Text 32

 

atha shri-gurupasattih

 

tatraiva shri-prabuddha-yogeshvaroktau

 

tasmad gurum prapadyeta

     jijnasuh shreya uttamam

shabde pare ca nishnatam

     brahmany upasamashrayam

 

     atha—now; shri-gurupasattih—taking shelter of the spiritual master; tatra—there; eva—indeed; shri-prabuddha-yogeshvara-uktau—in the statement of Shri Prabhuddha, the master of yoga; tasmat—therefore; gurum—of a spiritual master; prapadyeta—one should take shelter; jijnasuh—desirign to know; shreya—good; uttamam—highest; shabde—in scriptures; pare—supreme; ca—and; nishnatam—expert; brahmany—of the Supreme Personality of Godhead; upasamashrayam—taking shelter.

 

     One Should Take Shelter of a Bona-fide Spiritual Master

 

     Shri Prabhuddha, the great master of yoga, explained (Shrimad-Bhagavatam 11.3.21):

 

     "Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."* 

 

Text 33

 

svayam shri-bhagavad-uktau

 

mad-abhijnam gurum shantam

     upasita mad-atmakam

 

     svayam—personally; shri-bhagavad-uktau—in the statement of the Supreme Personality of Godhead; mad-abhijnam—who knows me; gurum—spiritual master; shantam—peaceful; upasita—should take shelter; mad-atmakam—dedicated his heart to Me.

 

     The Supreme Personality of Godhead Himself affirms (Shrimad-Bhagavatam 11.10.5):

 

     "One should take shelter of a bona-fide spiritual master, who is peaceful, who knows the truth about Me, and whose heart and mind are fixed on Me."

 

 

Text 34

 

krama-dipikayam ca

 

vipram pradhvasta-kama-prabhriti-ripu-ghaöam nirmalangam garishöham

     bhaktim krishnanghri-pankeruha-yugala-rajo-raginim udvahantam

vettaram veda-shastragama-vimala-patham sammatam satsu dantam

     vidyam yah samvivitsuh pravana-tanu-mana deshikam samsrayeta

 

     krama-dipikayam—in the Krama-dipika; ca—and; vipram—brahmana; pradhvasta—destroyed; kama—with lust; prabhriti—beginning; ripu—enemies; ghaöam—engaged; nirmalangam—pure; garishöham—exalted; bhaktim—devotion; krishnanghri-pankeruha-yugala—of Lord Krishna's lotus feet; rajah—the dust; raginim—love; udvahantam—bearing; vettaram—the knower; veda-shastragama-vimala-patham—of the pure path of the Vedas and Agamas; sammatam—concluded; satsu—among the devotees; dantam—self-controlled; vidyam—knowledge; yah—who; samvivitsuh—knows; pravana-tanu-mana—humble; deshikam—guru; samsrayeta—should take shelter.

 

     Shri Krama-dipika explains:

 

     "One should take shelter of a bona-fide spiritual master, who is a qualified brahmana, who has conquered lust and all other enemies, who is pure, exalted, devoted to the dust of Lord Krishna's lotus feet, fully aware of the pure path of the Vedas and Agamas, convinced of the conclusions reached by the great devotees, self-controlled, eager to learn about the Supreme Lord, and humble at heart."

 

 

Text 35

 

shrutav api

 

tad-vijnanartham sad-gurum evabhigacchet

     samit-panih shrotriyam brahma-nishöham

 

acaryavan purusho veda

 

     shrutau—in the Shruti; api—also; tad-vijnanartham—to attain knowledge; sad-gurum—to a bona-fide spiritual master; eva—indeed; abhigacchet—one must approach; samit-panih—with firewood in his hand; shrotriyam—learned in the Vedas; brahma-nishöham—devoted to the Supreme Personality of Godhead; acaryavan—who has a spiritual master; purushah—a person; veda—knows.

 

     In the Mundaka Upanishad (1.2.12) it is said:

 

     "To learn the transcendental subject matter one must approach a spiritual master. In doing so one should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion and therefore he constantly engages in the service of the Supreme Personality of Godhead."*

 

     In the Chandogya Upanishad (6.14.2) it is said:

 

     "One who approaches a bona-fide spiritual master can understand everything about spiritual realization."*

 

 

Text 36

 

atha gurupasatti-nityata

 

shri-bhagavate dashama-skandhe shruti-stutau

 

vijihrishika-vayubhir adanta-manas-turagam

     ya iha yatanti yantu-mati-lolam upaya-khidah

vyasana-shatanvitah samavahaya gurosh caranam

     vanija ivaja santya-krita-karnadhara jaladhau

 

     atha—now; guru—of a spiritual master; upasatti—taking shelter; nityata—eternality; shri-bhagavate—in Shrimad-Bhagavatam; dashama-skandhe—Canto Ten; shruti-stutau—in the Prayers of the Personified Vedas; vijita—conquered; hrishika—senses; vayubhih—and air; adanta—not controlled; manah—of the mind; turagam—the horse; ya—who; iha—here; yatanti—struggle; yantum—to control; ati-lolam—very eager; upaya-khidah—stuggling in many ways; vyasana—troubles; shata—hundreds; anvitah—with; samavahaya—abandoning; gurosh—of the spiritual master; caranam—the feet; vanija—merchants; iva—like; aja—O unbron one; santy—are; a—not; krita—accepted; karnadhara—captain of the boat; jaladhau—in the ocean.

 

     One Should Always Remain in the Shelter of the Spiritual Master

 

     In Shrimad-Bhagavatam (10.87.33) the Personified Vedas affirm:

 

     "O unborn Supreme Personality of Godhead, they who leave the shelter of their spiritual master's lotus feet and, holding back the senses and breath, struggle to control the wild horse of the mind, meet with a hundred calamities. They are like merchants trying to sail on the ocean in a boat without a captain."

 

 

Text 37

 

shrutau ca

 

naisha tarkena matir apaneya

     proktanyenaiva su-jnanaya preshöha

 

     shrutau—in the Shruti; ca—and; na—not; esha—thus; tarkena—by logic; matih—concept; apaneya—to be removed; prokta—said; anyena—by another; eva—indeed; su-jnanaya—for good knowledge; preshöha—O dearest one.

 

     In the Kaöha Upanishad (1.2.9) it is said:

 

     "O dear one, spiritual truth cannot be understood by material logic. It is understood only hearing the explanations of the spiritual master."

 

 

Text 38

 

atha visheshatah shri-guror lakshanani

 

mantra-muktavalyam

 

avadatanvaya-shuddhah

     svocitacara-tat-parah

ashrami krodha-rahito

     veda-vit sarva-shastra-vit

 

     atha—now; visheshatah—specifically; shri-guroh—of the spiritual master; lakshanani—the qualities; mantra-muktavalyam—in the Mantra-mukavali; avadata—saintly; anvaya—family; shuddhah—pure; sva—own; ucita—proper; acara—activities; tat-parah—devoted; ashrami—following varnasrama; krodha—anger; rahitah—without; veda-vit—knowing the Vedas; sarva-shastra-vit—knowing all the scriptures.

 

     The Qualities of a Genuine Spiritual Master

 

     In Shri Mantra-muktavali it is said:

 

     "A genuine spiritual master is saintly, born in a pure family, diligent in performing his prescribed duties, a follower of varnashrama, devoid of anger, learned in the Vedas and scriptures, . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     Shrimad-Bhagavatam 11.3.21 (quoted in text 32) also describes the qualities of a genuine spiritual master.

 

 

Text 39

 

shraddhavan anasuyash ca

     priya-vak priya-darshanah

shucih su-veshas tarunah

     sarva-bhuta-hite ratah

 

     shraddhavan—faithful; anasuyash—non-envious; ca—and; priya-vak—speaks sweetly; priya-darshanah—is pleasing to the eye; shucih—pure; su-veshah—has a pleasing appearance; tarunah—young; sarva-bhuta-hite—in the welfare of all living beings; ratah—engaged.

 

 . . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure, well-dressed, young, a person who works for the welfare of all living beings, . . .

 

 

Text 40

 

dhiman anuddhata-matih

     purno 'hanta vimarshakah

sad-guno 'rcasu krita-dhih

     kritajnah shishya-vatsalah

 

     dhiman—intelligent; anuddhata-matih—humble at heart; purnah—perfect; ahanta—non-viloent; vimarshakah—thoughtful; sad-gunah—virtuous; arcasu—in the worship of the Lord; krita-dhih—enploying his intelligence; kritajnah—grateful; shishya-vatsalah—affectionate to his disciples.

 

 . . . intelligent, humble at heart, perfect, non-violent, thoughtful, virtuous, intent on worshiping the Lord, grateful, affectionate to his disciples, . . .

 

 

Text 41

 

nigrahanugrahe shakto

     homa-mantra-parayanah

uhapoha-prakara-jnah

     shuddhatma yah kripalayah

ity-adi-lakshanair yukto

     guruh syad garima-nidhih

 

     nigraha—punishment; anugrahe—and mercy; shaktah—able; homa-mantra-parayanah—devoted to homa and mantras; uhapoha-prakara-jnah—examining all sides of an issue; shuddhatma—pure at heart; yah—who; kripalayah—merciful; ity-adi-lakshanaih—qualities beginning with these; yuktah—endowed; guruh—a spiritual master; syat—is; garima-nidhih—a treasury of saintly qualities.

 

 . . . capable of both punishment and mercy, devoted to mantras and yajnas, examining all sides of an issue, pure at heart, and merciful. A genuine spiritual master has these and many other virtues. He is a treasure-house of virtues."

 

 

Text 42

 

agastya-samhitayam ca

 

devatopasakah shanto

     visayeshv api nisprihah

adhyatma-vid brahma-vadi

     veda-shastrartha-kovidah

 

     agastya-samhitayam—in the Agastya-samhita; ca—and; devatopasakah—worshiping the Supreme Personality of Godhead; shantah—peaceful; visayeshv—in the obejcts of the material senses; api—also; nisprihah—without desire; adhyatma-vit—learned in spiritual truth; brahma-vadi—a prpounder of spiritual truth; veda-shastrartha-kovidah—learned in the Vedas and scriptures.

 

     In the Agastysa-samhita it is said:

 

     "A genuine spiritual master is a worshiper of the Supreme Personality of Godhead, peaceful, free of material desires, aware of the spiritual truth, a teacher of the spiritual truth, learned in the Vedas and scriptures, . . .

 

 

Text 43

 

uddhartum caiva samhartum

     samartho brahmanottamah

tattva-jno yantra-mantranam

     marma-bhetta rahasya-vit

 

     uddhartumto deliver; ca—and; eva—indeed; samhartum—to quell; samarthah—able; brahmanottamah—the best of brahmanas; tattva—the truth; jnah—knowing; yantra-mantranam—of yantras and rituals; marma-bhetta—cutting doubts; rahasya-vit—knowing the secrets of spiritual truth.

 

 . . . able to deliver others, able to surmount obstacles, the best of brahmanas, expert in yantras and mantras, one who goes to the heart of the matter, aware of the secrets of spiritual philosophy, . . .

 

 

Text 44

 

purashcarana-krid dhoma-

     mantra-siddhah prayoga-vit

tapasvi satya-vadi ca

     grihastho gurur ucyate

 

     purashcarana-krit—a performer of purashcarana; homa-mantra-siddhah—expert at chanting mantras in yajnas; prayoga-vit—aware of what is needed; tapasvi—austere; satya-vadi—truthful; ca—and; grihasthah—a householder; guruh—spiritual master; ucyate—is said.

 

 . . . a performer of purshcarana, expert at chanting mantras in yajnas, aware of what is needed, austere, and truthful. These are the qualities of a householder spiritual-master."

 

 

Text 45

 

vishnu-smritau

 

paricarya-yaso-labha-

     lipsuh shishyad guru na hi

kripa-sindhuh su-sampurnah

     sarva-sattvopakarakah

 

     vishnu-smritau—in the Vishnu-smriti; paricarya—worship; yasah—fame; labha—attainment; lipsuh—desirign; shishyat—from his disciple; guru—a spiritual master; na—not; hi—indeed; kripa-sindhuh—an ocean of mercy; su-sampurnah—very perfect; sarva-sattvopakarakah—doing good to everyone.

 

     In the Vishnu-smriti it is said:

 

     "A person who is greedy to get worship, praise, and money from his disciple is not a true spiritual master. A true spiritual master is an ocean of mercy, perfect, a person who does good to everyone, . . .

 

 

Text 46

 

nisprihah sarvatah siddhah

     sarva-vidya-visharadah

sarva-samshaya-sancchetta-

     nalaso gurur ahritah

 

     nisprihah—desireless; sarvatah—in all ways; siddhah—perfect; sarva-vidya-visharadah—expert in all knowledge; sarva-samshaya-sancchetta—able to cut apart all doubts; analasah—not lazy; guruh—spiritual master; ahritah—said.

 

 . . . free of all material desires, completely perfect, learned in all knowledge, able to cut apart all doubts, and not lazy."

 

 

Texts 47 and 48

 

shri-narada-pancaratre shri-bhagavan-narada-samvade

 

brahmanah sarva-kala-jnah

     kuryat sarveshv anugraham

tad-abhavad dvija-shreshöha

     shantatma bhagavan-mayah

 

bhavitatma ca sarva-jnah

     shastra-jnah sat-kriya-parah

siddhi-traya-samayukta

     acaryatve 'bhishecitah

 

     shri-narada-pancaratre—in Shri Narada-pancaratra; shri-bhagavan-narada-samvade—in a conversation of the Supreme Personality of Godhead and Shri Narada; brahmanah—a brahmana; sarva-kala-jnah—aware of appropriate situations; kuryat—should do; sarveshv—in all; anugraham—mercy; tad-abhavat—in the basence of such a person; dvija-shreshöha—O best of brahmanas; shantatma—peaceful at heart; bhagavan-mayah—and devoted to the Supreme Personality of Godhead; bhavitatma—pure in heart; ca—and; sarva-jnah—all-knowing; shastra-jnah—learned in the scriptures; sat-kriya-parah—devoted to pious deeds; siddhi-traya-samayukta—endowed with three perfections; acaryatve—as a spiritual master; abhishecitah—may be anointed.

 

     In Shri Narada-pancaratra the Supreme Personality of Godhead explains to Shri Narada:

 

     "O best of brahmanas, a spiritual master should be an exalted brahmana who knows everything at all times and who is merciful to everyone. In the absence of such a highly qualified person a spiritual master may be a kshatriya who is  peaceful at heart, devoted to the Supreme Personality of Godhead, pure in heart, all-knowing, learned in the scriptures, devoted to pious deeds, and endowed with three perfections.

 

 

Texts 49 and 50

 

kshatra-viö-shudra-jatinam

     kshatriyo 'nugrahe kshamah

kshatriyasyapi ca guror

     abhavad idrisho yadi

 

vaishyah syat tena karyash ca

     dvaye nityam anugrahah

sajatiyena shudrena

     tadrishena maha-mate

anugrahabhishekau ca

     karyau shudrasya sarvada

 

     kshatra-viö-shudra-jatinam—of those who are born as ksatriyas, vaisyas, and sudras; kshatriyah—ksatriya; anugrahe—in mercy; kshamah—is competent; kshatriyasya—of a ksatriya; api—also; ca—and; guroh—guru; abhavat—in the absence; idrishah—like this; yadi—if; vaishyah—vaisya; syat—is; tena—by him; karyash—should be done; ca—and; dvaye—in both; nityam—always; anugrahah—merciful; sajatiyena—like him; shudrena—by a sudra; tadrishena—like that; maha-mate—O noble-hearted one; anugrahabhishekau—merciful; ca—and; karyau—should be done; shudrasya—of a sudra; sarvada—always.

 

     "Such a kshatriya spiritual master should be merciful to the kshatriyas, vaishyas, and shudras. In the absence of such a kshatriya spiritual master one should accept a vaishya spiritual master who is always merciful to the vaishyas and shudras. In the absence of such a vaishya spiritual master a shudra may accept a shudra as a spiritual master."

 

 

Text 51

 

kim ca

 

varnottame 'tha ca gurau

     sati ya vishrute 'pi ca

sva-deshato 'tha vanyatra

     nedam karyam shubharthina

 

     kim ca—furthermore; varnottame—in the best of varnas; atha—then; ca—and; gurau—a spiritual master; sati—is; ya—who; vishrute—heard; api—and; ca—and; sva-deshatah—from one's own country; atha—then; va—or; anyatra—in another; na—not; idam—this; karyam—to be done; shubharthina—by one who desires auspiciousness.

 

     Furthermore:

 

     If a famous brahmana spiritual-master is present in one's own district, a person who desires auspiciousness will not travel somewhere else to accept initiation from someone other than him.

 

 

Text 52

 

vidyamane tu yah kuryat

     yatra tatra viparyayam

tasyehamutra nashah syat

     tasmac chastroktam acaret

kshatra-viö-shudra-jatiyah

     pratilomyam na dikshayet

 

     vidyamane—beings so; tu—indeed; yah—one who; kuryat—may do; yatra—where; tatra—there; viparyayam—the opposite; tasya—of him; iha—here; amutra—and in the next life; nashah—destruction; syat—is; tasmat—from that; shastroktam—spoken by the scriptures; acaret—should do; kshatra—ksatriya; viö—vaisya; shudra—sudra; jatiyah—birth; pratilomyam—inverted order; na—not; dikshayet—should give initiation.

 

     A person who accepts a spiritual master from a lower caste meets destruction in this life and the next. Therefore one should follow this instruction of the scriptures. A kshatriya, vaishya, or shudra should not give initiation to a person of a higher caste.

 

 

Text 53

 

padme ca

 

maha-bhagavata-shreshöho

     brahmano vai gurur nrinam

sarvesham eva lokanam

     asau pujyo yatha harih

 

     padme—in the Padma Purana; ca—and; maha-bhagavata-shreshöhah—the best of great devotees; brahmanah—a brahmana; vai—indeed; guruh—spiritual master; nrinam—of men; sarvesham—all; eva—and; lokanam—people; asau—he; pujyah—to be worshiped; yatha—as; harih—Lord Krishna.

 

     In the Padma Purana it is said:

 

     "A brahmana who is a great devotee of the Supreme Personality of Godhead is the spiritual master of all human beings. Everyone should worship him as if he were Lord Krishna Himself.

[Paramananda das]

Text 96

 

kim ca

 

na tam ajnapayen mohat

     tasyajnam na ca langhayet

nanivedya guroh kincid

     bhoktavyam va guros tatha

 

     kim ca—furthermore; na—not; tam—him; ajnapayet—should give orders; mohat—out of illusion; tasya—of him; ajnam—the order; na—not; ca—and; langhayet—should disobey; na—not; anivedya—without asking permission; guroh—of the spiritual master; kincit—something; bhoktavyam—to be eaten; va—or; guroh—of the spiritual master; tatha—so.

 

     It is further said:

 

     "One should not become bewildered and give orders to his spiritual master. One should not disobey the order of his spiritual master. One should not eat anything without first taking permission from his spiritual master."

 

Text 97

 

anyatra ca

 

ayantam agrato gacched

     gacchantam tam anuvrajet

asane shayane vapi

     na tishöhed agrato guroh

 

     anyatra—in another scripture; ca—and; ayantam—coming; agratah—in the presence; gacchet—should go; gacchantam—going; tam—him; anuvrajet—should follow; asane—on the seat; shayane—on the bed; va—or; api—also; na—not; tishöhet—should stay; agratah—in the presence; guroh—of the spiritual master.

 

     In another scripture it is said:

 

     "When the spiritual master approaches, the disciple should go to meet him. When the spiritual master departs, the disciple should follow him. The disciple should not lie on his bed or sit on an asana in the presence of his spiritual master.

 

 

Text 98

 

yat kincid anna-panadi

     priyam dravyam manoramam

samarpya gurave pashcat

     svayam bhunjita praty-aham

 

     yat—what; kincit—something; anna—food; pana—drink; adi—beginning with; priyam—favorite; dravyam—thing; manoramam—pleasing to the heart; samarpya—offering; gurave—to the spiritual master; pashcat—after; svayam—personally; bhunjita—should eat; praty-aham—every day.

 

     "Whatever food and drink the spiritual master likes, whatever pleases his heart, the disciple should offer to his spiritual master. When the spiritual master is finished eating, the disciple may eat the remnants of his meal. He should do this every day."

 

 

Text 99

 

shri-vishnu-smritau

 

na guror apriyam kuryat

     taditah pidito 'pi va

navamanyeta tad-vakyam

     napriyam hi samacaret

 

     shri-vishnu-smritau—in the Shri Vishnu-smriti; na—not; guroh—of the spiritual master; apriyam—not liked; kuryat—should do; taditah—hit; piditah—troubled; api—and; va—or; na—not; avamanyeta—should disrespect; tad-vakyam—his words; na—not; apriyam—what is not liked; hi—indeed; samacaret—should do.

 

     In the Shri Vishnu-smriti it is said:

 

     "Even if the spiritual master hits him or gives him trouble, the disciple should not act to displease him. The disciple should never disrespect his spiritual master's words. The disciple should never act to displease his spiritual master.

 

 

[Paramananda das]

Text 100

 

acaryasya priyam kuryat

     pranair api dhanair api

karmana manasa vaca

     sa yati paramam gatim

 

     acaryasya—of the spiritual master; priyam—pleasure; kuryat—should do; pranaih—with life; api—and; dhanaih—with wealth; api—and; karmana—with deeds; manasa—with mind; vaca—with words; sa—he; yati—goes; paramam—to the supreme; gatim—destination.

 

     "A disciple who with his life, wealth, actions, mind, and words pleases his spiritual master goes to the supreme destination."

 

 

Text 101

 

anyatha dvayor api maha-doshah

 

shri-narada-pancaratre

 

yo vakti nyaya-rahitam

     anyayena shrinoti yah

tav ubhau narakam ghoram

     vrajatah kalam akshayam

 

     anyatha—otherwise; dvayoh—of them both; api—also; maha-doshah—great faults; shri-narada-pancaratre—in Shri Narada-pancaratra; yah—one who; vakti—speaks; nyaya-rahitam—without logic; anyayena—without logic; shrinoti—hears; yah—who; tav—both; ubhau—both; narakam—to hell; ghoram—terrible; vrajatah—go; kalam—time; akshayam—without end.

 

     A Great Fault on Both Sides

 

     In Shri Narada-pancaratra it is said:

 

     "A spiritual master who speaks wrongly, without logic, and a disciple who hears wrongly, without logic, both go to a terrible hell for a long time that seems not to end."

 

Commentary by Shrila Sanatana Gosvami

 

 

     A disciple who does not properly examine his spiritual master before initiation, or who does not properly serve him, commits a great fault. This verse describes a situation where either the disciple or the spiritual master did not properly test the other before initiation.

 

 

Text 102

 

atha shishya-prarthana

 

vaishnava-tantre

 

trayasva bho jagannatha

     guro samsara-vahnina

dagdham mam kala-dashöam ca

     tvam aham sharanam gata iti.

 

     atha—now; shishya—of the disciple; prarthana—the prayer; vaishnava-tantre—in the Vaishnava-tantra; trayasva—save; bhah—O; jagannatha—master of the worlds; gurah—O spiritual master; samsara-vahnina—by the fire of repeated birth and death; dagdham—burned; mam—me; kala—by time; dashöam—bitten; ca—and; tvam—you; aham—I; sharanam—to the shelter; gata—gone; iti—thus.

 

     The Disciple's Prayer

 

     In the Vaishnava-tantra it is said:

 

     "O spiritual master, O master of the worlds, please rescue me, who am bitten by time and burned by the flames of repeated birth and death. I surrender to you and take shelter of you."

 

 

Text 103

 

tatra shri-vasudevasya

     sarva-deva-shiromaneh

padambhujaika-bhag eva

     diksha grahya manishibhih

 

     tatra—there; shri-vasudevasya—of Lord Vasudeva; sarva-deva-shiromaneh—the crest jewel of all Deities; pada—feet; ambhuja—lotus; eka—one; bhak—possessing; eva—indeed; diksha—initiation; grahya—should be accepted; manishibhih—by the wise.

 

     The wise should accept initiation, for in this way they are able to attain the lotus feet of Lord Krishna, who is the crest jewel of all Deities, as the only treasure of their lives.

 

Commentary by Shrila Sanatana Gosvami

 

 

     After initiation the disciple should worship the lotus feet of Lord Krishna, surrender to them, and take shelter of them. To fail to do this is very foolish.

 

 

Text 104

[Paramananda das]

atha shri-bhagavan-mahatmyam

 

prathama-skandhe

 

sattvam rajas tama iti prakriter gunais tair

     yuktah parah purusha eka ihasya dhatte

sthity-adaye hari-virinci-hareti-samjnah

     shreyamsi tatra khalu sattva-tanor nrinam syuh

 

     atha—now; shri-bhagavat—of the Supreme Personality of Godhead; mahatmyam—the glory; prathama-skandhe—in the First Canto; sattvam—goodness; rajah—passion; tamah—the darkness of ignorance; iti—thus; prakriteh—of material nature; gunaih—qualities; taih—by them; yuktah—associiated with; parah—the transcendental; purusha—personality; eka—one; iha asya—of this material world; dhatte—accepts; sthity-adaye—for the matter of creation, maintenance, and destruction, etc.; hari—Vishnu the Personality of Godhead; virinci—Brahma; hara—Lord Shiva; iti—thus; samjnah—different features; shreyamsi—ultimate benefit; tatra—therein; khalu—of course; sattva—goodness; tanoh—form; nrinam—of the human being; syuh—derived.

 

     The Glories of the Supreme Personality of Godhead

 

     In Shrimad-Bhagavatam (1.2.23) it is said:

 

     "The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation maintenance, and destruction He accepts the qualitative forms of Brahma, Vishnu, and Shiva. Of these three, all human beings can derive ultimate benefit form Vishnu, the form of the quality of goodness."*

 

 

Text 105

 

kim ca

 

athapi yat-pada-nakhavasrishöam

     jagad-virincopahritarhanambhah

sesham punaty anyatamo mukundat

     ko nama loke bhagavat-padarthah

 

     kim ca—furthermore; atha—therefore; api—certainly; yat—whose; pada-nakha—nails of the feet; avasrishöam—emanating; jagat—the whole universe; virinca—Brahmaji; upahrita—collected; arhana—worship; ambhah—water; sa—along with; isham—Lord Shiva; punaty—purifies; anyatamah—who else; mukundat—besides the Personality of Godhead, Shri Krishna; kah—who?; nama—name; loke—within the world; bhagavat—Supreme Lord; pada—position; arthah—worth.

 

     It is further said (Shrimad-Bhagavatam 1.18.21):

 

     "Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Shri Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord shiva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Shiva."*

 

 

Text 106

 

shri-dashama-skandhe

 

tan nishamyatha munayo

     vismita mukta-samshayah

bhuyamsam shraddadhur vishnum

     yatah kshemo yato 'bhayam

 

     shri-dashama-skandhe—in the Tenth Canto; tat—that; nishamya—hearing; atha—then; munayah—the sages; vismita—filled with wonder; mukta—freed; samshayah—from doubts; bhuyamsam—the Supreme Personality of Godhead; shraddadhuh—faithful; vishnum—Lord Vishnu; yatah—from whom; kshemah—auspiciousness; yatah—from whom; abhayam—fearlesness.

 

     In the Tenth Canto it is said (Shrimad-Bhagavatam 10.89.14):

 

     "Hearing these words, the sages became free of doubts. Now they had faith that Lord Vishnu is the Supreme Personality of Godhead, that from Him comes auspiciousness, that from Him comes fearlessness."

 

 

Text 107

 

padme vaishakha-mahatmye yama-brahmana-samvade

 

vyamohaya caracarasya jagatas te te puranagamas

     tam tam eva hi devatam paramikam jalpantu kalpavadhi

siddhante pu

[Paramananda das]

Text 107

 

padme vaishakha-mahatmye yama-brahmana-samvade

 

vyamohaya caracarasya jagatas te te puranagamas

     tam tam eva hi devatam paramikam jalpantu kalpavadhi

siddhante punar eka eva bhagavan vishnuh samastagama-

     vyapareshu vivecana-vyatikaram niteshu nishciyate

 

     padme vaishakha-mahatmye—in the Padma Purana, Vaishakha-mahatmya; yama-brahmana-samvade—in the conversation of Yama and a brahmana; vyamohaya—for bewilderment; caracarasya—with moving and unmoving beings; jagatah—of the universe; te te—whoever; puranagamah—the Puranas and Agamas; tam tam—them; eva—indeed; hi—certainly; devatam—the Supreme Personality of Godhead; paramikam—desired; jalpantu—may chant; kalpa—the kalpa; avadhi—until the end; siddhante—in the conclusion; punah—again; eka—one; eva—indeed; bhagavan—Supreme Personality of Godhead; vishnuh—Lord Vishnu; samasta—all; agama—Agamas; vyapareshu—in actions; vivecana—conclusion; vyatikaram——joint; niteshu—brought; nishciyate—is concluded.

 

     In the Padma Purana, Vaishakha-mahatmya, in the conversation of Yama and a brahmana, it is said:

 

     "In order to fool the moving and unmoving beings in the universe, the Puranas and Agamas pretended to spend an entire kalpa debating the true identity of the Supreme Personality of Godhead. At the end they came to this conclusion: Lord Vishnu is the Supreme."

 

Commentary by Shrila Sanatana Gosvami

 

 

     The debate of the scriptures here was only a joke on their part. They all knew what the conclusion would be.

 

 

Text 108

 

narasimhe

 

satyam satyam punah satyam

     utkshipya bhujam ucyate

vedac chastram param nasti.

     na devah keshavat parah

 

     narasimhe—in the Nrisimha Purana; satyam—true; satyam—true; punah—again; satyam—true; utkshipya—throwing up; bhujam—arms; ucyate—is said; vedat—than the Vedas; shastram—scripture; param—better; na—not; asti—is; na—not; devah—Deity; keshavat—than Lord Krishna; parah—better.

 

     In the Nrisimha Purana it is said:

 

     "Throwing my arms in the air, I proclaim: It is true! It is true! It is true! No scripture is better than the Vedas! No Deity is above Lord Krishna!"

[Paramananda das]

Sudama: The question also is there: the authority is the spiritual master, but the via media to the spiritual master... The difference between, like we were discussing in the automobile of siksa and diksa-guru.

Prabhupada: Then so siksa and diksa-guru... A siksa-guru who instructs against the instruction of spiritual, he is not a siksa guru. He is a demon. Siksa-guru, diksa-guru means... Sometimes a diksa-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the siksa-guru. Siksa-guru does not mean he is speaking something against the teachings of the diksa-guru. He is not a siksa-guru. He is a rascal.

Woman Devotee: People are instructing with these sessions?

Prabhupada: (Ignoring question) Because that is offense. Guror avajna. First offense is guror avajna, defying the authority of guru. This is the first offense. So one who is offensive, how he can make advance in chanting? He cannot make. Then everything is finished in the beginning. Guror avajna. Everything is there. If one is disobeying the spiritual master, he cannot remain in the pure status of life. He cannot be siksa-guru or anything else. He is finished, immediately. Guror avajna sruti-sastra-nindanam, namno balad yasya hi... You do not study all these things. You become initiated. There are ten kinds of offenses. Do you have any regard for these things or not? You must avoid these ten kinds of offenses. The first offense is to disobey the orders of guru. That is first offense. So if you are offensive, how you can become advanced by chanting? That is also not possible.

Woman Devotee: Can we just have the chanting without instructions?

Prabhupada: What is that?

Sudama: She wants to know actually that should they just have the chanting without reading your books or without instruction or following the program.

Prabhupada: But that chanting must be pure. Your guru is writing books. If you think, "There is no necessity of reading books," that is guror avajna. Do you means to say I am writing these books whole night for selling and making money? What do you think like that?

Woman Devotee: So there should just be chanting and reading of the books.

Prabhupada: Yes.

Woman Devotee: But how much comment?

Prabhupada: Huh?

Sudama: She says that how much comment should there be for reading the books. In other... Actually the situation is that to be proper siksa, means that one must give instruction as the spiritual master. He has to follow your program, rising early...

Prabhupada: we have already sung. Ara na kariha mane asa. Guru-mukha-padma **. What is that? Read.

Bhadra-vardhana: Ara na kariha mane asa **.

Prabhupada: Ah. Mean do not think otherwise. Whatever guru has said accept it, finally. Ara na kariha mane asa **. Don't divert from this. This is the instruction. How you can divert from the instruction of guru?

Woman Devotee: So just read it, not comment.

Prabhupada: Yes. You read it or not read it, but you have to realize. Suppose one is illiterate. It cannot read. But he can follow... (end)

>>> Ref. VedaBase => Bhagavad-gita 17.1-3 -- Honolulu, July 4, 1974

[Paramananda das]

Texts 69 and 70
yady ete hy upakalperan
devatä-kroça-bhäjanäù
bhavantéha daridräs te
putra-dära-vivarjitäù
närakäç caiva dehänte
tiryaïcaù prabhavanti te
yady—if; ete—they; hy—indeed; upakalperan—accept; devatä-kroça-bhäjanäù—the object of the anger of the
Supreme Personality of Godhead; bhavanti—become; iha—here; daridräù—poor; te—they; putra-dära-vivarjitäù—
without wife or children; närakäù—residents of hell; ca—and; eva—indeed; deha—of the body; ante—at the end;
tiryaïcaù—animals; prabhavanti—are born; te—they.
"Spiritual masters that accept disciples like these become the objects of the Supreme Personality of Godhead's anger. In
this life they become poverty-stricken and are abandoned by wife and children and at death they go to hell. Finally they
are born as animals."