Śrī guru and Bhagavān’s incomparable mercy • The power of humility • The detriment of pride • Giving up bad association and offences • Deliberations on guru-tattva • The speciality of madhura-rasa
śrī śrī guru-gaurāṅgau jayataḥ
Śrī Goloka-gañja Gauḍīya Maṭha
Golakganj, (Dhubri) Assam
6/6/1972
Snehāspadāsu—
Mā Umā! Śrī guru, the Vaiṣṇavas, and Śrī Bhagavān – these three are omniscient. They are seers of the truth and speakers of the truth. The causeless compassion they extend to the conditioned souls in ways that are unfathomable to them is truly incomparable to anything else in this world. A soul who possesses sufficient spiritual merit can grasp something of their unsurpassed compassion. Śrī guru and Bhagavān see into the heart. To unfold the inner love and devotion of the sādhakas and sādhikās, śrī guru and Śrī Bhagavān fulfil their desires in ways known and unknown and, in this way, solidify their conviction in sādhana-bhajana. If one does not become exclusively dedicated to bhajana, where is the chance one will reap any real result? “Uttama haiyā āpanāre māne tṛṇādhama[1] – an exalted person deems himself more insignificant than a piece of straw.” This mentality itself is the qualification or criterion for obtaining the mercy of śrī guru and Bhagavān. If the inclination for devotion fails to arise, is there any scope for unsolicited mercy? Unconditional mercy is not subject to stipulations, but in a state bereft of devotion, it is not attainable. “Yogyatā vicāre kichu nāhi pāi, tomāra karuṇā sāra[2] – when I consider my eligibility, I find nothing; your compassion is essential.” This is the prayer of sādhakas and sādhikās expressing their humility. Though established in full qualification to attain śrī guru and Bhagavān’s grace, the devotee is accustomed to expressing such natural humility; and that is his virtue or wealth [that he has accrued] from spiritual practice, and it is this that is the devotee’s prowess.
As long as mundane conceit and egotism remain, causeless mercy is something one fails to realize. That is what inhibits the fulfillment of one’s longing to serve, and one fails to feel [śrī guru and Bhagavān’s] omniscience. It is when the conditioned soul is gripped by mundane vanity that he becomes trapped in foolish arrogance, like the frog that puffs itself up till it bursts, thinking its little earthen dish is the whole of the Earth. Those who have found shelter, however, overcome all obstacles and adversities on the strength of bhakti and shine with the divine, unsurpassable compassion of śrī guru and Bhagavān. “Aśoka-abhaya, amṛta-ādhāra, tomāra caraṇa-dvaya; tāhāte ekhana, viśrāma labhiyā, chāḓinu bhavera bhaya[3] – having found solace now at Your two lotus feet which, being the foundations of immortality, rid one of sorrow and fear, I have shed my mortal terror.” This is the ardent prayer of a devotee who is resolute in his conviction to serve. “Śrī guru-vaiṣṇava-bhagavān—tinera smaraṇa, tinera smaraṇe haya vighna vināśana[4] – remembrance of śrī guru, Vaiṣṇavas, and Bhagavān destroys all obstacles.” Extolling their qualities cleanses the heart and eradicates all the vices and impediments related to bhajana. Those who are sincerely absorbed in hearing, chanting, and remembering the glories of śrī guru and Bhagavān cannot retain any vanity or egotism. Initiated into the dharma of honouring all others with no expectation of respect, they have already abandoned all these adversities to bhajana. This is a conclusive fact. “Vaiṣṇavera guṇa-gāna, karile jīvera trāṇa – singing the Vaiṣṇavas’ glories delivers the living entity.” According to this statement, it is essential to offer prayers, praises, and hymns to śrī guru and Vaiṣṇavas, even though they are “equipoised and content in their own achievements – svenaiva lābhena samaṁ praśāntam[5]”. Those who have taken shelter at the feet of a genuine guru have already deserted bad company, because only by establishing themselves in proper conduct could they have proceeded to accept a guru. Once strong conviction in bhajana comes, one abandons all types of bad association – no matter how near and dear those persons may be, knowing them to be “svajanākhya dasyu – dacoits calling themselves relatives”. If you are to walk the path of bhajana, you must certainly be wary of offences, but retreating will not do. “Aparādha-śunya haiyā laho kṛṣṇa-nāma – be devoid of offenses and take the name of Kṛṣṇa.” This is Śrīman Mahāprabhu’s instruction. “Niraparādhe nāma laile pāya prema-dhana[6] – if one utters the holy name without offence, one attains the wealth of divine love.” “Prema-dhana vinā vyartha daridra jīvana[7] – without the wealth of divine love, this life is worthless and destitute.” This is why it is instructed that one stay far away from the blasphemy of saintly persons, the scriptures, and guru. Although in preliminary stages one may be chanting the holy name with some offences, by the grace of Śrī Nāma Prabhu, all offences are dispelled.
“Guru mātā, guru pitā, guru hana pati[8] – guru is mother, guru is father, guru is husband.” There is nothing in this statement of the mahājanas that is opposed to the established philosophical conclusions or flawed by any improper sentiment of rasābhāsa. Gurudeva is āśraya-vigraha (the personified abode of divine love). He is Śrī Bhagavān’s beloved maidservant. The principle of śrī guru is that of śakti (potency), or prakṛti (divine feminine nature). Teaching others to serve Śrī Bhagavān is his natural function. He is a gopikā, one eligible to serve under the direction of the sakhīs. In the pastimes of Śrī Bhagavān, who is the supreme enjoyer and viṣaya-vigraha (personified object of divine love), he is a beloved, highly adept in amorous service. “Choḓata puruṣa abhimāna, kiṅkarī hailũ āji kāna; varaja-vipine sakhī-sātha, sevana karabũ rādhānātha[9] – abandoning my male ego, today I have become Your maidservant, O Kāna. In the forest of Vraja, in the company of the sakhīs, I will serve You, O Rādhānātha.” This is the natural position of perfected souls. Outwardly, though garbed in male form, they are sakhīs (girlfriends) or dāsīs (maidservants) who have achieved the mood of gopīs. Facilitating the love sports (līlā-vilāsa) of the transcendental, ever-fresh Cupid is their sole service.
One must know śrī gurudeva to be bhagavat-svarūpa (the form of God) but, when Śrī Bhagavān Himself descends in the form of guru, then He is resolutely viṣaya-vigraha. Though He acts like the āśraya-vigraha, He is in truth the supreme enjoyer and object of all service. In that case, why would it be wrong to address guru as pati (protector)? Guru is one indivisible principle, but in discerning that principle, there are different specialities or wondrous features. There are various designations, such as antaryāmī (Supersoul), caitya- (inner guide), and mahānta-guru (the saint or religious figure). Thus, if one is addressing that indivisible total principle, there is no fault in referring to that viṣaya-vigraha Śrī Kṛṣṇacandra, who is Puruṣottama, the supreme male, as pati, even when He manifests His pastimes as the āśraya-vigraha. The Vaiṣṇava stalwarts have written the above verse after thorough deliberation of all the various aspects of guru-tattva.
Furthermore, the love shared by a husband and wife is quite different from the nurturing affection a mother and father have for their child. No matter how old a son or daughter gets, in the eyes of the mother and father, he or she will always be the beneficiary of their affection or, in other words, junior. Between a husband and wife, however, there is a level field – they are the same. The equality among friends, even though they are like “one life, one soul”, still retains a sense of inequity. In vātsalya-bhāva also, there is a sense of younger and older, one party being the dependent, the other being the caregiver. But in conjugal love, there is no intervening distance, even though some rules and restrictions are imposed on it. “Sevya-sevaka sambhoge dvayor-bhedaḥ kuto bhavet? vipralambhe tu sarvasya bhedaḥ sadā vivardhate[10] – in the union of master and servant, where is the difference between them? In separation, however, there is an ever-increasing disparity.” This verse substantiates the intimacy and equality that exists between husband and wife. This is why when we offer tulasī leaves at the feet of Śrī Kṛṣṇa’s form that is embraced by Śrī Rādhā, we are offering tulasī at Śrī Rādhārāṇī’s feet[11], but when Their forms are separate, Śrī Rādhā cannot accept tulasī at Her feet.
On the other hand, you see, in this mundane world, there are differences between male and female. In Goloka-Vṛndāvana, Puruṣottama Śrī Kṛṣṇa is the only male and all others are His śakti or sevikās (female servants). The Gītā scripture states that the jīva is śakti and is therefore an abstract noun or, in other words, a characteristic, or function, of Śrī Bhagavān; hence, it is never possible for the jīva to be the enjoyer. In the material world, a woman or wife experiences three stages of life: as daughter, as wife, and as mother. Each of these three stages has specialities and differences. As daughter and mother, there are the exchanges of parental affection, and as a wife, the advent of amorous love. The mood of servitude exists within each type of rati, in dāsya, sakhya, vātsalya, and madhura, yet each rasa has its own unique speciality. So, in the case of akhaṇḍa-pūrṇa guru-tattva (the indivisible, complete principle of śrī guru), if one were to use the word pati, it must be understood to be directed strictly towards the viṣaya-vigraha. Full submission of the self is the exclusive aim of every sādhaka and sādhikā. If fullness does not come in sādhana, Bhagavān will be very far away. Draupadī as well as the Vraja-kumārīs are evidence of this.
Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana
[1] Śrī Caitanya-caritāmṛta (Antya-līlā 20.22)
[2] Śaraṇāgati, Gurudeva! Kṛpā-bindu Diyā (4) by Śrīla Bhaktivinoda Ṭhākura
[3] Ātma-nivedana (2) by Śrīla Bhaktivinoda Ṭhākura
[4] Śrī Caitanya-caritāmṛta (Ādi-līlā 1.21)
[5] Śrīmad-Bhāgavatam (6.9.22)
[6] Śrī Caitanya-caritāmṛta (Antya-līlā 4.71)
[7] Śrī Caitanya-caritāmṛta (Antya-līlā 20.37)
[8] Āśraya Kariyä Vandõ (7) by Śri Sanātana dāsa
[9] Śaraṇāgati, Choḓata Puruṣa Abhimāna (1–2) by Śrīla Bhaktivinoda Ṭhākura
[10] Rādhā-vinoda-bihārī-tattvāṣṭakam (2)
[11] In other words, the only time we offer tulasī leaves at the feet of Śrīmatī Rādhikā is when we offer them at Śrī Caitanya Mahāprabhu’s feet.
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