seeing through the eyes of scriptures
question and answer about how to find a real Guru, my answer, and better Hari Bhakti Vilasa quotations
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.
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Comment by Paramananda das on November 29, 2009 at 12:15pm
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"Unfortunately in this age of Kali there are many mundane persons in the dress of Vaisnavas and Srila Bhaktivinoda Thakura has described them a disciples of Kali. He says, Kali-cela, he indicates that there is another Vaisnava, a pseudo-Vaisnava with tilaka on his nose and kunti beads around his neck. Such a pseudo-Vaisnava associates with money and women and is jealous of successful Vaisnavas. Although passing for a Vaisnava, his only business is earning money in the dress of a Vaisnava. Bhaktivinoda Thakura therefore says that such a pseudo-Vaisnava is not a Vaisnava at all, but a disciple of Kali-yuga. A disciple of Kali cannot become an acarya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaisnava acarya. A Vaisnava acarya is self-effulgent, and there is no need for any court judgement. A false acarya my try to override a Vaisnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga."
Srila Prabhupada (Sri Caitanya-caritamrta, Madhya-lila, Ch 1, 218-219)
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Room Conversation
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May 2, 1976, Fiji
Prabhupāda: That is the difficulty. Everyone sees that "Some way or other, I become guru. Then so many persons will offer me respect. Somehow or other, create some situation. Then I become guru." This is going on. Not bona fide guru. Bona fide guru is indicated by Caitanya, āmāra ājñāya guru hañā: "Become guru." Why ambition? Actually become guru. But how to become guru? Yāre dekha, tāre kaha 'kṛṣṇa-upadeśa' [Cc. Madhya 7.128]. That's it, otherwise goru. So they will not take this simple method. They will drink, they will hunt after woman and have some attractive singing or dancing and become guru. What is meaning of guru, they do not know. Somehow or other become popular and become guru. This is going on. So with māyā you can attract these foolish rascals very easily. If you can manufacture.... You cannot, but if you can show some jugglery, then you become guru. People are after all these things, material things. They are not after Kṛṣṇa. They are after money and women. So if you give some mantra, then gold will be manufactured, and all women will be attracted, very first class.
Guru-kṛpā: You know, Śrīla Prabhupāda, they say that if anyone has power to induce anybody to chant Hare Kṛṣṇa, therefore they must have some special power. Therefore that's their qualification.
Prabhupāda: That special power, that is said in the śāstras. But people do not want that.
Guru-kṛpā: Just like, for example, in Bengal before, there was that Charan das Babaji. He induced them to chant the wrong mantra, but where is.... He's not specifically paramparā.
Prabhupāda: No. He chanted for some time and, of course, there was chanting of "Nitāi-Gaura." He introduced new system of chanting: nitāi-gaura rādhe-śyāma. So the Nitāi-Gaura chanting will have some effect, Kali-yuga. Although he was presenting pervertedly, the beginning was Nitāi-Gaura, so it would have some effect. He did not know actually Nitāi-Gaura. From his words it appears. He used to preach that Nitāi is Rādhārāṇī, and Gaura is Kṛṣṇa. That is siddhānta-viruddha. But some way or other, he was chanting Nitāi-Gaura. So some effect were there. Just like sandalwood. You do not know which way better pulp comes out, but if you rub any way, some pulp will come because it is sandalwood. So he had some effect of chanting Nitāi-Gaura, but later on they deteriorated because they did not know actually, neither they were taught. Siddhānta-viruddha. The siddhānta-viruddha means it will deteriorate. It will not endure.
Guru-kṛpā: Śrīla Prabhupāda, what about, say, many of your Godbrothers? They also have disciples, and they also are properly initiated by a proper spiritual master, and they give the Hare Kṛṣṇa mantra.
Prabhupāda: The thing is the spirit, real service of preaching, stopped. Formality is going on, but the real business.... Caitanya Mahāprabhu's movement means āmāra ājñāya guru hañā tāra ei deśa [Cc. Madhya 7.128]. That is stopped. Do you follow? The formalities is there, but the real life of Caitanya Mahāprabhu's movement is preaching. Otherwise why Caitanya Mahāprabhu says, āmāra ājñāya guru hañā tāra ei deśa. Tāra means preaching. Yāre dekha, tāre kaha 'kṛṣṇa-upadeśa' [Cc. Madhya 7.128]. And that is stopped. They are satisfied if they could construct one temple and beg some rice from the neighborhood: "Sir, we have got some temple," that's all. They are satisfied. The spirit of preaching forward-pāpī tāpī jata chilo, hari-nāme uddhārilo—that is stopped. So by hari-nāma, by chanting, by this way, to live little peacefully in the temple and eat and sleep, that much they have got. If that is the success, that success they have got. And this was condemned by my Guru Mahārāja, that "To earn some money by showing Deity in the temple and eat and sleep—better you become a sweeper in the street and earn your honest livelihood and live." This is cheating. This was condemned. To construct a temple.... Just like the Vṛndāvana Gosvāmīs are doing. They thought that "This is our business. Some innocent people will come here and offer some.... Bas, that's our good income." According to the temple's popularity, they think, "This is our success." Therefore they are deteriorating. So that is not success. Success is his who is pushing forward the preaching method. That is his success. And if we think that "By showing a temple Deity we get some money and rice and cloth and just peacefully live here. Don't bother about going to Fiji and all over..." (laughs) That much success they have got. But that is not Caitanya Mahāprabhu. Pṛthivīte āche yata nagarādi grāma, sarvatra pracāra. What they are doing for that? That is point.
Guru-kṛpā: What if sometimes disciple, he may go to preach, but he's not preaching in the exact same spirit of his spiritual master?
Prabhupāda: Therefore he is not to be preached. Caitanya Mahāprabhu says, janma sārthaka kari' kara para-upakāra: [Cc. Ādi 9.41] "Go to do good to others. First of all you do good to yourself." First of all you become really preacher. Then go to preach. Caitanya Mahāprabhu never sent neophyte to go to preach. For neophyte the preaching is not their business. For neophyte, one should stick to the worship of Deity in the temple. And those who have understood the philosophy, applied the philosophy in his life, he should go for preaching. Otherwise he'll preach wrongly, like.... What is that? Charan das Babaji. And it will stop. He wanted to preach, but he did not know how to preach, and therefore, after his life, it is finished. So Caitanya Mahāprabhu does not say like that, that "You remain a rascal and go to preach." No. Janma sārthaka kari. "Your first business is that you make your life perfect. Then go to preach. Perfect means you learn how to obey My orders." That is perfection. Āmāra ājñāya. So if you are actually, perfectly carrying out the orders of Caitanya Mahāprabhu, then you are preaching. Otherwise you will do wrongly, mislead. Don't do that. Andhā yathāndhair upanīyamānāḥ [SB 7.5.31]. If you remain blind, don't try to lead other blind men. That is misleading. First of all open your eyes. Everything is there. Nobody can do anything whimsically. If you do whimsically, concoctedly, that will be failure. It will not be effective.
Guru-kṛpā: Even though one may get many followers, that is not...
Prabhupāda: Many? What you...? Many followers.... The philosophy you present, it must be followed by everyone. That is wanted. You have got, say, ten thousand followers. That does not mean success. Everyone has got some followers. This.... What is that? Guruji Maharaja. He has got also so-called followers. The T.M., he has got also some followers. Everyone has got some followers. But what kind of followers they have? That is quality. Everything has quality. Simply quantity is not. There are many Christians. Even up to date, some Christian fair or.... Many millions will come. What is the quality? Quality is all meat-eater. But Christian means he should not kill. Where is the Christian? So we have to test by the quality, followers. Not many followers, the quality of the followers. My Guru Mahārāja used to say like that, that "If I get at least one quality disciple, then all my labor will be success." He was saying like that: quality, not the quantity. By quantity if one is amazed, then he is also goru. By quality—what kind of followers? That is the.... From the very beginning my strictures are there, that "You have to follow this"—quality. If I were..., "No, you can do like Vivekananda. Yes, what you can, whatever you like," then I think quantity would have been very, very big. But I don't say. I make him promise before the fire, before the Deity, before guru. [break] That one moon is taken into account. Who takes account of the millions of stars? Ekaś candras tamo hanti na ca tārā sahasraśaḥ. Quality. So we should be quality devotee, not quantity devotee. I have taken two glasses. Just see how nice water is, tap water. Here so many dobs are available, and this rascal is manufacturing RC and he is going as to be..., business. And for hearing Bhagavad-gītā they have no time, and they are trying to go to Vṛndāvana. Quantity, not quality. So civilization should be quality civilization, not quantity civilization. Do that. Bheḍyadāsana. Bheḍyadāsana (indistinct). Bheḍī, lamb, they are going, hundreds and thousands. They flock. So, and if one bheḍī, lamb, is somehow or other pushed into slaughterhouse stockroom, so all the.... All of them. You haven't got to take many. Some way or other, you induce one of them to go into the, what is called, shed, where stocks are kept for taking out daily and killing. So they do not mind that "We are being pushed into this room for future killing. Never mind. One has gone. Go." They'll go. So this is called in Hindi, bheḍyadāsana, that without any consideration, "One has entered. Let us all enter." That is bheḍī, means animal, their disciple like this. They liked the ceremony?
Guru-kṛpā: I think we should tell.... Vāsudeva dāsa is getting his brāhmaṇa thread this afternoon?
Prabhupāda: Eh?
Guru-kṛpā: Are you giving him his brāhmaṇa initiation this afternoon?
Prabhupāda: He has come?
Guru-kṛpā: No.
Prabhupāda: We can do that tomorrow. So it has been settled where we are going?
Guru-kṛpā: Well, I have to go to the airport this evening.
Prabhupāda: No, with Vāsudeva.
Guru-kṛpā: Yes. He is.... He thought it was best.
Prabhupāda: Don't do anything...
Guru-kṛpā: No, it was his suggestion because he doesn't want it to be another small program. He feels...
Prabhupāda: This is also cold water?
Hari-śauri: It was. It's still cold.
Prabhupāda: Darwin's theory is body is changing, but why it is changing, he does not explain.
Guru-kṛpā: It's because of nature. You can't explain nature. That's his only answer.
Prabhupāda: Nature.... But we also say, prakṛteḥ kriyamāṇāni [Bg. 3.27]. So it is to be understood that it is being done under superior control. If nature is doing, so nature is superior control. He cannot explain. So if he does not know how nature is working, then what is the value of his theory? If he says that he cannot explain how nature is doing, that means he is not expert. He may be mistaken. So why his opinion or decision should be taken final? He does not know how nature is working. That is not perfect knowledge. Does he say like that, "Nature is working"?
Guru-kṛpā: Nature.
Prabhupāda: So how nature is working, he does not know. Then his knowledge is imperfect. Nature is working how, that we know. That is very sober understanding. We say that nature is working under the superintendence of Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Nature.... We see nature. Generally we have got idea of the material nature, that the sun is one of the part and parcel of nature's working. The moon is also, the seasonal changes. So many things, nature is working very systematically. The summer season will appear exactly in the month of June and July. The fall begins in September every year. One can foretell that "Next September this will happen," because nature's routine is very fixed up. So this systematic work of nature, how it is possible if there is no supervision?
Guru-kṛpā: What they do is they just take it for granted because it's happening so regularly.
Prabhupāda: So that means you have to accept it—there is superior administration. You may not know what is that administration, but you have to accept it. That is explained in the Bhagavad-gītā. Kṛṣṇa says, "Under My supervision." Here those who are in the gross ignorance, not intelligent, they can suggest that there is some brain, just like Professor Einstein used to say. But he has no knowledge who is that brain, and we have that knowledge, who is that brain. That brain is Kṛṣṇa. Therefore our knowledge is perfect. They can simply suggest that "There is a brain," but we can say, "Here is the brain." Then it is.... If one knows whose brain it is, that is perfect knowledge.
Guru-kṛpā: But they have no faith. That's the only difficulty.
Prabhupāda: That is foolishness. You accept some brain. But if somebody comes who is accepted as the brain, they have no faith. That means rascal. Nārada says, "Here is the brain." Brahmā says, "Here is the brain." Śiva says, "Here is the brain." Then ācāryas, Vyāsadeva, says, "Here is the brain." Then modern ācāryas, they say, "Here is the brain." Then why don't you accept? You are so rascal? Just like a person is going to London. So if he says, "I have no faith that this Quantas will carry me to London," then how he will be convinced? How he'll be? If he says that "I have no faith in this Quantas company, that it will carry me to London," and if he does not purchase the ticket—he has no faith—then who will be loser? The Quantas company will be loser and he will be loser. The rascal who says.... You can say that, that Quantas will carry him to London. You can say that. But if on account of this wrong faith if he does not purchase the ticket, then who will be loser? The Quantas will be loser or he will be loser? If you have no faith, then you are loser. You remain. Rot in this place. Do not try to go to London. What do you think? Eh?
Indian man (1): The traveler is the loser.
Prabhupāda: What is that?
Guru-kṛpā: The traveler is the loser.
Prabhupāda: Yes, traveler is the loser. If you have no faith, then loser, you are loser. You will never understand. Therefore śāstra says, Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Big, big stalwart ācāryas, mahājanas, they are accepting. Therefore we accept. That is sense. And if you sit down, "No, no, I have no faith," you'll sit down and remain a rascal, that's all. Ādau śraddhā. Therefore faith is the first thing. Ādau śraddhā. If he has got intelligence, he'll see: "So many big, big.... Lord Brahmā accepts. Lord Śiva accepts. Vyāsadeva accepts. Nārada accepts. The ācāryas accept. So am I more than them? No. I will accept." And that is perfection of.... Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. And if still you remain faithless, then you are rascal. Same example can be.... Quantas. So many hundreds are purchasing ticket. They have also never seen London, but on faith they're purchasing ticket. So you have no faith, you don't purchase; therefore remain here. Without faith you cannot begin to work. The same example: You have gone to a barber shop. He is shaving, and people blindly, closing eyes, and he has got a razor. He can immediately cut. But why do you do this? Because you have faith that "These people are professional barbers. They are shaving so many other people. They will not kill me. All right. Go on." This is faith. And if you have no faith, then you will never have clean shaven. You go away. So beginning is faith, but faith should not be blind. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. You have to take faith from great personalities. That is faith. Just like you American boys and girls. You began with faith. Without faith nothing can be.... Ādau śraddhā. Just like people come, and they get some faith that "So many people are following Swamiji." So he associates for some time. Then he offers himself for initiation. This is the way. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā [Cc. Madhya 23.14-15]. And bhajana-kriyā, if he agrees with spiritual master and takes his word, then anartha-nivṛttiḥ syāt. Spiritual master says, "You should not do this," and if he follows, then automatically his unnecessary burden is cleansed. This is the way. But faith is the beginning. And that is quite natural. Faith means by seeing others, respectable persons following, "And why not I shall follow?" That is faith. Faith is not also blind. You can see that so many others are doing, "So why I myself?"
Guru-kṛpā: This faith in the mundane religions, that cannot be called real faith.
Prabhupāda: No, that is faith, but because one is not intelligent, he takes irreligion as religion. He does not.... He should be also very intelligent, faithful and intelligent. Not blind faith. He must be faithful, and intelligence.... He must know what is actually religion. So therefore sādhu-saṅga [Cc. Madhya 22.83]. Associate with sādhus means those who are actually on the platform. So if he associates with the sādhu—the sādhus accept Kṛṣṇa as the Supreme Personality of Godhead—he will get the understanding that Kṛṣṇa is the Supreme Lord. Then his faith becomes fixed up in Kṛṣṇa. This is the way.
Guru-kṛpā: So what is the exact meaning of that verse, śraddhā-śabde. That verse...
Prabhupāda: Yes, śraddhā. That faith increase, and when it is increased so much that he fully understands, "By worshiping Kṛṣṇa, everything is done," that is first-class faith. Śraddhā-śabde viśvāsa kahe sudṛḍha niścaya [Cc. Madhya 22.62]. If he becomes fixed up, "Yes, Kṛṣṇa is the Supreme Personality," that is first-class, means fulfillment of faith. In the beginning it might be doubtful, neophyte. But when that is, that faith is fixed up, "Yes, Kṛṣṇa is the Supreme Personality," that is the fulfillment of faith. Faith also there are different stages, improvement. Devotional service means different grades of faith. Today I am in one stage of faith, next day another stage, next day another stage, next day another stage. And when you come to the stage that vāsudevaḥ sarvam iti [Bg. 7.19], oh, that is final. Sa mahātmā sudurlabhaḥ. That takes time. And quickly also, if one is fortunate. If one is intelligent—"The śāstra says, 'Vāsudeva is everything,' so why not take Vāsudeva everything?"—then he gains the result immediately. And if he thinks, "All right, let me see for some time," so he may waste his time, but the point is the same. Point is the same, but he has not developed his faith to such extent. You have to wait. And intelligent person, he says, "Why shall I wait? Let me take finally vāsudevaḥ sarvam iti [Bg. 7.19]. That business is finished." Sa mahātmā. Therefore it is said, sa mahātmā sudurlabhaḥ. That kind of staunch faith is not very easy. It is for the great personality. Immediately accepts. Kṛṣṇa says, sarva-dharmān parityajya [Bg. 18.66]. Immediately accepts: "Yes." Then sa mahātmā sudurlabhaḥ. That is not very easily done. That means yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām [Bg. 7.28]. He is completely free from all reaction of sinful life. Puṇya-karmaṇām—he is only engaged in pious activities. Yeṣāṁ tv anta-gataṁ pāpaṁ janānām, te dvandva-moha... He has no more doubt. Dvandva-moha-nirmuktāḥ. He has no doubt. "Yes, Kṛṣṇa is the Supreme Person." That's it. That's all. If you take by argument, reason, you may waste your time. But if you are intelligent, you can take it on the evidence of mahājano yena gataḥ, all the mahājanas.
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
[SB 6.3.20]
They are mahājanas. "Prahlāda has taken, Bhīṣmadeva has taken, Janaka Mahārāja has taken, Lord Brahmā has taken, Lord Śiva has taken, Nārada has taken, Kapila has taken.... What I am?" (laughs) That is intelligence. "Why I am waiting on my intelligence?" That is real. But this rascal is thinking more than Brahmā, Nārada, Kapila, Prahlāda. He is thinking he is more than them. That means rascal, overintelligent. Overintelligent means rascal. Intelligence means you must have reason. And if he is going beyond reason, only depending on himself, then he is overintelligent rascal. You understand overintelligent rascal? Don't be overintelligent. That is very risky. Be intelligent. Overintelligent means rascal. Spoiling. Just like milk. You are heating, and if you give overheat, spoil so many. That kind of heating is not required. You just push on heat as much required. Otherwise you'll spoil by your intelligence.
Devotee (2): They say that one should try to.... In order to approach the spiritual master one must...
Prabhupāda: Purchase?
Devotee (2): Approach. Approach. One must become perfect to start with. One must approach a perfect spiritual master and he must become perfect disciple. Could you explain that?
Prabhupāda: Yes. He should follow spiritual master. Then he is perfect disciple. Bring water with ice. (end)
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Yadubara: What about for the devotees, Srila Prabhupada? Sometimes they are very sick, have so many...
Prabhupada: Devotees.... To become devotee is not so cheap thing. You don't think that because you have got a tilaka you have become devotee. Why do you think like that?
Pusta Krsna: Jaya Prabhupada.
Prabhupada: That Bhaktivinoda Thakura, eita eka kalira chela, nake tilaka, galaya mala:(?) "Here is another follower of Kali. He has got tilaka and mala." Sahaja bhajana kacen mamu, sanga laiya parera wala (?) "He is worshiping, bhajana, taking another's wife." Sahaja bhajana kacen mamu, sanga laiya parera wala, ei ta eka kalira chela "Here is a servant of Kali. Simply he has changed his dress with tilaka and mala." Bhaktivinoda Thakura says. If you take tilaka and mala and do all nonsense things, then you are not a devotee. You are
Kali-chela. To become a devotee is not so easy thing.
Atreya Rsi: Devotee means perfect.
Prabhupada: Oh, yes. Certainly. Devotee means sa gunan samatityaitan brahma-bhuyaya kalpate. He is above these material laws. That is devotee. Brahma-bhuyaya kalpate. He is in the Brahman stage. That is devotee. If you take.... That means sahajiya. "Because I have got a tilaka and mala, I have become devotee." This kind of cheating will not do.
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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.
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
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 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!"
-
-
.
kim ca
shreyas tu guruvad-vrittir
nityam eva samacaret
guru-putreshu dareshu
gurosh caiva sva-bandhushu
kim ca—furthmore; shreyah—welfare; tu—indeed; guruvad-vrittih—activities like to the spiritual master; nityam—alwasy; eva—indeed; samacaret—should perform; guru—of the spiritual master; putreshu—the children; dareshu—wife; guroh—of the spiritual master; ca—adn; eva—indeed; sva-bandhushu—relatives.
It is further said:
"To the spiritual master's children, wife, and relatives the disciple should offer the same kind of respectful treatment he offers to the spiritual master himself.
Text 85
utsadanam vai gatranam
snapanocchishöa-bhojane
na kuryad guru-putrasya
padayoh shaucam eva ca
utsadanam—massaging; vai—indeed; gatranam—of the limbs; snapana-bathing; ucchishöa—remnants; bhojane—eating; na—not; kuryat—should do; guru-putrasya—of the spiritual master's child; padayoh—of the feet; shaucam—washing; eva—indeed; ca—and.
"However, the disciple should not wash the feet of his spiritual master's son. Nor should he massage his limbs, eat the remnants of his meals, or arrange for his bath.
Text 86
guruvat paripujyash ca
sa-varna guru-yoshitah
asavarnas tu sampujyah
pratyutthanabhivadanaih
guruvat—like the spiritual master; paripujyash—worshipable; ca—and; sa-varna—of the same varna; guru-yoshitah—the wife of the spiritual master; asavarnah—not of the same varna; tu—indeed; sampujyah—worshipable; pratyutthana—rising; abhivadanaih—with salutations.
"If the spiritual master's wife is of the same varna as he, then she should be honored as he is. If she is of a different varna she should be honored by rising from one's seat and speaking salutations.
Text 87
abhyanjanam snapanam ca
gatrotsadanam eva ca
guru-patnya na karyani
keshanam ca prasadhanam
abhyanjanam—anointing; snapanam—bathing; ca—and; gatrotsadanam—massaging the limbs; eva—indeed; ca—and; guru—of thespiritual master; patnya—by the wife; na—not; karyani—to be done; keshanam—of the hair; ca—and; prasadhanam—arranging.
"The spiritual master's wife should not anoint with sandal paste, bathe, or massage her husband's disciples. Nor should she comb their hair."
Text 88
devy-agame shri-shivoktau
guru-shayyasanam yanam
paduke pada-piöhakam
snanodakam tatha chayam
langhayen na kadacana
devy-agame—in the Devy-agama; shri-shivoktau—in the statement of Lord Shiva; guru—of the spiritual master; shayya—the bed; asanam—the seat; yanam—the vehicle; paduke—the shoes; pada-piöhakam—teh footstool; snanodakam—the bath-water; tatha—so; chayam—teh shadow; langhayen—may overstep; na—not; kadacana—ever.
In the Devy-agama, Lord Shiva explains:
"Never should the disciple sleep in the spiritual master's bed, sit on his seat, use his vehicle, wear his shoes, use his footstool, bathe in his bath-water, or step on his shadow.
Text 89
guror agre prithak-pujam
advaitam ca parityajet
diksham vyakhyam prabhutvam ca
guror agre vivarjayet
guroh—od the spiritual master; agre—in the presence; prithak-pujam—specific worship; advaitam—not different; ca—and; parityajet—should abandon; diksham—initiation; vyakhyam—explanation; prabhutvam—mastery; ca—and; guroh—of the spiritual master; agre—in the presence; vivarjayet—should abandon.
"One should not allow oneself to be worshiped in the presence of his spiritual master, nor should one claim that one is as good as his spiritual master. In the presence of one's spiritual master one should not give initiation, give explanations, or assume the role of a master or a powerful person."
Text 90
shri-naradoktau
yatra yatra gurum pashyet
tatra tatra kritanjalih
pranamed dandavad bhumau
chinna-mula iva drumah
shri-narada—of Shri Narada; uktau—in the statement; yatra yatra—wherever; gurum—the spiritual master; pashyet—one sees; tatra tatra—there; kritanjalih—with folded hands; pranamet—should bow down; dandavat—like a stick; bhumau—to the ground; chinna—cut; mulah—at the root; iva—like; drumah—a tree.
Shri Narada Muni explains:
"Wherever one sees his spiritual master, one should offer obeisances to him with folded hands. One should fall like a stick to the ground. One should fall like a tree cut at its root.
Text 91
guror vakyasanam yanam
padukopanahau tatha
vastram chayam tatha shishyo
langhayen na kadacana
guroh—of the spiritual master; vakya—the words; asanam—seat; yanam—vehicle; padukopanahau—shoes; tatha—so; vastram—clothing; chayam—shadow; tatha—so; shishyah—the disciple; langhayen—should step over; na—not; kadacana—ever.
"Never should the disciple disobey his spiritual master's words, sit on his seat, use his vehicle, wear his shoes or clothing, or step on his shadow."
Text 92
shri-manu-smritau
nodahared guror nama
paroksham api kevalam
na caivasyanukurvita
gati-bhashana-ceshöitam
shri-manu-smritau—in Shri Manu-smriti; na—not; udaharet—should speak; guroh—of the spiritual master; nama—the name; paroksham—not present; api—even; kevalam—sacred; na—not; ca—and; eva—indeed; asya—of him; anukurvita—should imitate; gati—walking; bhashana—talking; ceshöitam—actions.
In Shri Manu-smriti it is said:
"One should not speak the sacred name of his spiritual master, even if the spiritual master is not present. Neither should one imitate the style of his spiritual master's walking, talking, or way of doing things.
Text 93
guror gurau sannihite
guruvad vrittim acaret
na cavisrishöo guruna
svan gurun abhivadayet
guroh—of the spiritual master; gurau—when the spiritual master; sannihite—is present; guruvat—like the spiritual master; vrittim—actions; acaret—should do; na—not; ca—and; avisrishöah—without being sent; guruna—by the spiritual master; svan—to one's own; gurun—elder relatives; abhivadayet—should offer respectful obeisances.
"One should not imitate the way one's spiritual master acted in the presence of his spiritual master. Neither should one offer obeisances to his elder relatives without his spiritual master's permission."
Text 94
shri-narada-pancaratre
yatha tatha yatra tatra
na grihniyac ca kevalam
abhaktya na guror nama
grihniyac ca yatatmavan
shri-narada-pancaratre—in Shri Narada-pancaratra; yatha—as; tatha—so; yatra—where; tatra—there; na—not; grihniyat—should speak; ca—and; kevalam—alone; abhaktya—without devotion; na—not; guroh—of the spiritual master; nama—the name; grihniyat—should speak; ca—and; yata-controlled; atmavan—whose self.
In Shri Narada-pancaratra it is said:
"One should never, under any circumstances, speak the sacred name of his spiritual master. A self-controlled disciple will never speak the name of his spiritual master without respect and devotion.
Text 95
pranavah shris tato nama
vishnu-shabdad anantaram
pada-shabda-sametam ca
nata-murdhanjali-yutah
pranavah—Om; shrih—Shri; tatah—then; nama—the name; vishnu-shabdat—from the word Vishnu; anantaram—after; pada—pada; shabda—the word; sametam—with; ca—and; nata—bowed; murdha—head; anjali-yutah—with folded hands.
"When speaking his spiritual master's name one should fold one's hands, bow one's head, and preface his spiritual master's name with the words Om Shri Vishnupada."
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."
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