[Excerpted from Srila Bhaktivedanta Narayana Maharaja's Nectar Sprinkles on Australia]
krsna, guru, bhakta, sakti,
avatara, prakasa krsna ei chaya-rupe karena vilasa
Lord Krsna enjoys by manifesting Himself as the spiritual
masters, the devotees, the diverse energies, the incarnations,
and the plenary portions. They are all six in one. [C-c,
Adi-lila: 1. 32]
Come with me as we enter into the same
subject we began yesterday-Srila Krsnadasa Kaviraja's
He has explained that Krsna,
although one, manifests in six features. This is
acintya-bhedabheda-tattva. He has also explained that his siksa
gurus are the six Gosvamis-Sri Rupa, Sanatana, Bhatta
Raghunatha, Sri Jiva, Gopala Bhatta, and Raghunatha dasa. He
revealed that Advaita Acarya (prabhura amsa avatara) as an
incarnation of Mahavisnu is therefore a partial incarnation of
Krsna. Sri Nityananda Prabhu (prabhura svarupa prakasa) is an
eternal manifestation of both Krsna and Sri Caitanya
He is therefore called a prakasa, or
manifestation. Also, by His mercy Krsna and Sri Caitanya
Mahaprabhu are manifest.
In other words, without the
mercy of Sri Nityananda Prabhu no one can realize Sri Caitanya
Mahaprabhu or Krsna. He is the complete embodiment of
Srila Krsnadasa Kaviraja Gosvami is
describing his spiritual good fortune. He says, "I have received
the mercy of the six Gosvamis and other exalted
I have also received the mercy of Govinda,
Gopinatha, and Madana Mohana, and I have taken darsana of Them.
I have seen and realized the glories of Sri Vrndavana-dhama.
And all this is the mercy of Sri Nityananda Prabhu. So I am His
dasa, servant, and He is my guru." Next he explains that Krsna's
sakti manifests as Sri Gadadhara, Krsnacandra is Krsna Himself,
and Sri Caitanya Mahaprabhu is that self-same Krsna,
Vrajendranandana, Syamasundara, with the golden beauty and mood
of Srimati Radhika. So He is like Sri Sri Krsna and Radha
. . . . .
guru krsna-rupa hana
sastrera pramane guru-rupe krsna krpa karena
According to the deliberate opinion of all
revealed scriptures, the spiritual master is non-different from
Krsna. Lord Krsna in the form of the spiritual master delivers
His devotees. [C-c, Adi-lila: 1.45]
siksa-guru are non-different, they are on the same level. Srila
Rupa Gosvami represents siksa-guru, and Srila Sanatana Gosvami
represents diksa-guru, yet there is no difference between them.
They can both act as siksa and diksa-gurus.
revered Gurudeva, nitya-lila-pravista om visnupada Srila
Bhaktiprajnana Kesava Maharaja is both my diksa and
Pujyapada Sridhara Maharaja and Pujyapada
Bhaktivedanta Swami Maharaja are also my siksa-gurus. Any
disciple of Pujyapada Sridhara Maharaja, or Swami Maharaja, who
does not consider nitya-lila-pravista Srila Bhaktiprajnana
Kesava Maharaja to be in our line, is not a Vaisnava. We should
not associate closely with someone who does not pay proper
respect to Srila Bhatiprajnana Kesava Maharaja. He is the
sannyasa-guru of Swami Maharaja, who has so much respect for
him, both as a guru and as a friend.
jani krsnera svarupa antaryami, bhakta-srestha-ei dui
One should know the instructing spiritual master
to be the Personality of Krsna.
Lord Krsna manifests
Himself as the Supersoul and as the greatest devotee of the
Lord. [C-c, Adi-lila: 1.47]
Diksa-guru is the rupa
(form) of Krsna and siksa-guru is the svarupa (personal nature)
of Krsna. Which is superior, rupa or svarupa? There is no
difference between them. "Sva" means "mine," and so svarupa may
even be more dear than rupa, though essentially they are the
Our diksa-guru is our worshipable superior for
whom we have reverence. We pray to him and take the dust of his
lotus feet. But siksa-guru is like a brother, a friend.
Sometimes we can embrace him and speak with him frankly.
We can reveal our heart to him, and tell him that we desire to
associate with Krsna as the gopis did. This is very secret and
sacred. We may hesitate expressing this to our diksa-guru, and
therefore we need the siksa-guru. He is like a bosom friend
(laukik bandhu). With the siksa-guru there is a mood of
fraternity-no aisvarya bhava (mood of awe and reverence in
opulence). Similarly, in the most advanced stages of bhakti, one
does not regard Krsna as the Supreme Personality of Godhead, but
as one's dear friend, dear son, or most beloved. He sees Krsna
as his, and sees himself as Krsna's.
Gosvami states that a disciple should also serve his diksa-guru
with visrambha-seva (service in the mood of intimacy), but due
to constantly offering pranamas it cannot always manifest. To
your siksa-guru you can admit an attraction to a very beautiful
girl, and ask for his guidance. It may be difficult to tell
this to your diksa-guru because he is worshipable, like a
father. His response may be very heavy and he may take a big
stick to beat you. But your siksa-guru will embrace you and say,
"O dear one, you should not do that. Try to love Krsna like
this. Try to offer your heart in the service of Srimati
Radhika's lotus feet. Don't go to the girls of this world. A
girl of this world, is not really a girl but she is a burning
fire, a poisonous ocean. Don't continue in this
Due to the open-hearted nature of the
relationship, a siksa-guru is needed. We can reveal everything
to him. Within our heart, our siksa-gurus, Sri Krsna, Sri
Caitanya Mahaprabhu, Srila Krsnadasa Kaviraja Gosvami, Srila
Rupa Gosvami, and all of the previous acaryas are aware of our
thoughts and actions. They have not died, they are all
Siksa-guruke ta'jani krsnera svarupa. The
siksa-guru is the svarupa of Krsna and the diksa-guru is the
rupa of Krsna. Yet there is no difference between Krsna's inner
nature and his outer body. Both are the same. One who thinks
there is a difference is a Mayavadi, Advaitavadi, and we should
not associate with such a person.
bhakta-srestha-ei dui rupa.
There are two types of
Antaryami is the siksa-guru in the heart,
the caitya-guru. He gives inspiration from within. If one prays,
"O Krsna, You are my caitya-guru, I have given You my entire
heart. Please arrange for me to take shelter of a qualified
guru," Krsna will certainly arrange it. By approaching Krsna
with a sincere desire to have a guru, we will not have to suffer
the result of making an incorrect choice. We are asking Krsna
to make all arrangements. But if we do not pray at all, and
instead select our own guru, we will repent our decision if our
guru falls down, then our life will be spoiled.
tesam satata-yuktanam bhajatam priti-purvakam dadami
buddhi yogam tam yena mam upayanti te
To those who
are constantly devoted to serving Me with love and devotion, I
give them the understanding by which they can come to me. [Bg:
To one who is always connected (yuktanam) to
Krsna, serving Him with love and devotion, He gives the
intelligence (buddhi yoga) by which he can come to Him. What
kind of intelligence does He give? Transcendental (aprakrit)
intelligence, that intelligence which connects us with Krsna.
"They then come to Me, (upayanti te) and I engage them in My
service." This demonstrates how Krsna acts as
. . . . .
Once, in South
India, there lived a beautiful prostitute named Cintamani. She
was 16 years old and danced and sang kirtana very sweetly.
Everyone who saw her dance became attracted. Bilvamangala
Thakura was a pious and religious brahmana, with a beautiful
chaste wife, yet he was allured by Cintamani.
Cintamani, although a prostitute, had an extraordinary quality.
She was very attached to singing songs in glorification of Sri
Krsna and therefore many people were attracted. Bilvamangala
Thakura fell into her trap. He stopped all business, and service
to his mother and father. He forgot his chaste wife and
children and became fully controlled by Cintamani. He would go
to her, especially at night, taking some presents that he had
procured by selling his land, or his wife's ornaments, or by
stealing money and good cloth, hoping that in return she would
Within time his father died and a ceremony
was conducted. On the final day, 13th day of the ceremony
hundreds and thousands of brahmanas sat in his courtyard, about
to honor mahaprasadam.
Bilvamangala Thakura went to the
kitchen, and took many delicious foods and other objects, and
wrapped them in a cloth.
That night he left his house,
not caring if his guests took prasadam, or that his distressed
mother and wife were comforted. He left them all and went to
On that night, rain fell heavily. In
order to reach the prostitute's house he had to cross a flooded
river, whose current ran swiftly. Helpless, and desperate to
find a means of crossing, he noticed something resembling a log
floating in front of him. Not seeing that it was actually a half
rotten dead body of a girl, he sat on it and crossed the river.
Then, struggling across slippery ground and finally reaching the
prostitute's home, he found that the door was closed. He knocked
hard for a long time, but his sounds were not heard. At last he
walked to the back of the house and saw what looked like a rope
hanging from the rafters. Grabbing hold of it, he attempted to
climb it. It was not a rope, however, but a snake, and
Bilvamangala slipped and fell unconscious, making a loud sound
on the courtyard floor.
Cintamani heard the noise and
asked her maidservant to find out what had caused the sound.
"Oh, Bilvamangala has fallen down here. Why? How did he come
here?" She and the maidservant then took unconscious
Bilvamangala into the house and warmed his body. When he woke
up, Cintamani told him, "My body is full of blood, urine,
stool, bile and mucus; yet you love it and have gone to so much
trouble to get here. If you had a little bit of love and
affection for Krsna, your life would have become successful. You
are so lusty. I can no longer love you.
Her words penetrated Bilvamangala's
heart more than an arrow could, and he became very sober. He
understood at that point that he must develop his love for
It was because of his past impressions of
bhakti that Cintamani's words penetrated his heart. Without
this, her words would not have reformed him, and he would have
instead fallen at her feet, panting like a dog, and begging for
her to accept him.
But due to his past impressions he
was able to change.
He then decided he should neither
be with Cintamani nor stay at his home, but should instead go
to Vrndavana. For the next five days he took no foodstuffs, and
lived solely on the chanting of the holy name. Then, desiring to
drink some water, he went to a well. There he saw a very young,
beautiful and newly married lady who was hauling water. He asked
her for a drink and he knelt as she poured the water from her
pot into his mouth. As he drank the water he also drank in her
beauty with his eyes, taking it into his heart, and he then
followed her home. She went into her room and Bilvamangala met
her husband who was standing at the door.
asked him, "Please call the girl who just walked past you." He
called his wife who came immediately. "How may I serve you?"
she asked. Bilvamangala then told her that he wanted two of her
hairpins. She could not understand why, but still she got them
and gave them to him. As she and her husband looked on,
Bilvamangala said, "These eyes are my enemy, imprisoning me in
lust. If there is no bamboo there is no flute. Similarly if my
eyes are removed my lust will also go. I will cut this lust at
the root. If I am blind then my eyes will no longer be
attracted to beautiful women and attraction only for Krsna will
develop." He then pierced his eyes with these hairpins. Blood
oozed from his eyes and he became totally blind. He began to
chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare.
Soon a boy approached him and asked, "Baba, where are you
going?" The voice of that boy was so sweet. He was that black
cowherd boy who was not like any other.
answered, "I am going to Vrndavana. My dear boy, Who are
"I am a cowherd boy, I am going to Vrndavana. If
you want to go to Vrndavana you can hold onto my stick and come
with me. I will help you." Vrndavana was about a six month
journey by foot, but after a few days the boy announced that
they had reached Vrndavana. As they walked, Bilvamangala
created very sweet poems about the mercy of Krsna. They were
very pleasing to the ear of Krsna and later became known as the
book Krsna-karnamrta-nectar for the ear of Krsna. Sri Caitanya
Mahaprabhu later found this Krsna-karnamrta in South India and
presented it to the devotees.
The first poem in the
Mangalacaranam of that book is:
somagirir gurur me siksa-gurus ca bhagavan
lila-svayamvara-rasam labhate jayasrih
"All glories to
Cintamani and my initiating spiritual master, Somagiri.
All glories to my instructing spiritual master, the Supreme
Personality of Godhead, who wears peacock feathers in His
crown. Under the shade of His lotus feet, which are like desire
trees, Jayasri [Radharani] enjoys the transcendental mellow of
an eternal consort." [C-c, Adi--lila: 1.57]
Bilvamangala Thakura pays obeisances to Cintamani, who inspired
him to take shelter of Krsna. What type of guru was she? A
vartma-pradarsaka-guru, one who says, "Come with me to a
realized Vaisnava." The vartma-pradarsaka-guru shows the path.
He may be kanistha, that is alright. But the initiating guru
should not be less than a madhyama-adhikari.
the symptoms of madhyama-adhikari? You need to know these
symptoms before accepting a diksa or siksa-guru. If you do not
see these symptoms, you should not accept a person as guru.
Otherwise, there will be so many difficulties in your devotional
life. If that guru falls down, your life will be ruined and you
will cry bitterly.
The first symptom is:
tasmad gurum prapadyeta jijnasuh sreya uttamam sabde
pare ca nisnatam brahmany upasamasrayam
who is seriously desirous of achieving real happiness must seek
out a bona fide spiritual master and take shelter of him by
initiation. The qualification of a spiritual master is that he
must have realized the conclusion of the scriptures by
deliberation and arguments and thus be able to convince others
of these conclusions. Such great personalities, who have taken
complete shelter of the Supreme Godhead, leaving aside all
material considerations, are to be understood as bona fide
spiritual masters. [Bhag. 11.3.21]
Though all symptoms
should be there in full, two are prominent. The first symptom
is sabde pare ca nisnatam brahmany; the guru has complete
knowledge of the scriptures. The second symptom is
upasamasrayam; he is detached from material desires. He is
always so happy serving Krsna. If he is unhappy and feels that
his life has so many problems, then he is not qualified to be
guru. Haridasa Thakura was beaten in 22 market places, almost
to the point of death, but he did not consider this a problem.
He kept chanting Hare Krsna, Hare Krsna. Prahlada Maharaja was
tortured by his father, yet he never felt he had a problem.
Rather, he stood on the head of all problems.
who chants and performs the nine processes of bhakti, and who
has taken diksa, but who laments that he has so many
problems-that his wife has cheated him, his children are not
with him, he cannot manage or make money, or he has no computer
or no sufficient material facility, should be rejected at once.
The third symptom of guru is that he is realized in
Krsna-bhakti. Without his having this realization, because he
still has material desires, he is bound to fall.
Besides these three symptoms, a madhyama-adhikari will have an
additional four qualities. The uttama-adhikari is of cours e
superior and offers a superior result in bhakti, but such a guru
is rare in this world. In the absence of such an uttama-guru,
the madhyama-adhikari can be accepted as a siksa or diksa-guru.
But one should see whether or not he has the following four
1. prema--He has love and affection for
2. maitri--He shows friendship towards and
offers service to the Vaisnavas.
He has three kinds of
relations with three kinds of Vaisnavas: he honors and obeys,
with a mood of friendship, one who is more advanced than
himself in bhakti. He relates to equals as friends, and he is
also friendly to those whose bhakti is less developed. So he
has maitri (friendship) with honor for superiors, maitri with
mitra (friends on an equal level), and maitri with krpa
(compassion) for subordinates.
3. krpa--He shows mercy
to those persons who honor and have faith in Vaisnavas. Such
person's faith may even be worldly, in other words they may
have some material sentiments in relation to the guru and the
It may be that they have more affection for the
Deities than for the devotees; and therefore they may not like
to meet with devotees and hear their hari-katha. Such persons
may understand that they should obey the scriptures, but they
cannot act in the four ways that a madhyama-adhikari can act.
Such persons may be ignorant, but they want to learn how to
advance in devotional service.
4. upeksa--He neglects
offenders, persons who are against the Vaisnavas, or who do not
He is aware that relating or associating
with such persons destroys all traces of bhakti.
have thus discussed the three main qualities, as well as the
four additional ones, which are found in a madhyama-adhikari
who is qualified to be guru. Srila Jiva Gosvami warns us in
Bhakti-sandarbha that one who accepts a guru for worldly name,
fame, and gain, and a guru who accepts disciples for the same
reason, will both fall down. Their destination will be naraka,
should not hear anything about Krsna from a non-Vaisnava. Milk
touched by the lips of a serpent has poisonous effects.
Similarly, talks about Krsna given by a non-Vaisnava are also
poisonous. [from Padma-purana quoted in Bhag. 6.17.40]
Therefore one who makes an external show of being a Vaisnava,
but who fails to honor the Vaisnavas, giving preference to
worldly fame and gain, should be given up without delay, even
though you may have taken both harinama and diksa from that
person. Such a guru is a so-called guru, and should be given up.
This has been explained in the Mahabharata, and other
scriptures. If you do not reject such a guru, you will have to
go to hell. Be ready for that. No Vaisnava should be
dishonored, even a kanistha-adhikari, and what to speak of a
madhyama and uttama.
The association of one who is
dishonoring or criticizing them should be given up.
he says that he is a bona fide Vaisnava and that he is the only
bona fide disciple of his Gurudeva, yet he commits this
offense, then his own guru, if bona fide, will reject
Srila Jiva Gosvami gives a very important
instruction. We should not criticize anyone. We should not think
that because there are quarrels in the transcendental world,
such as those between the followers of Srimati Candravali and
the followers of Srimati Radhika, that we may also quarrel. We
should not take sides and criticize.
may say that there is a difference between Srila Bhaktiprajnana
Kesava Maharaja and Srila Bhaktivedanta Swami Maharaja, it is
not true. There is no difference. They are in the same
disciplic line. Swamiji preached in the West and my Gurudeva
preached in India, yet they spoke the same message. Their love
for Krsna is the same. Their teachings are the same. Their
service for Mahaprabhu is the same. One was in the
International Society for Krsna consciousness and the other in
the Gaudiya Vedanta Samiti. But both are in the family of
Caitanya Mahaprabhu (Gaura parivara) so there is no need to
One should never dishonor them. We should
follow the instructions of the acaryas and try to develop our
. . . . .
Narayana Maharaja's request devotees sing Nanda-nandanastakam
You should daily
sing these two songs in your sadhana-bhajana. If you know the
meaning and are praying sincerely, it will be very beneficial.
Even if you don't know the meaning, Krsna and Srimati Radhika
will hear you. By singing Nanda-nandanastakam which glorifies
Krsna, Srimati Radhika will be so pleased that She will give you
all benedictions, whether you want them or not. And when
singing Radha-krpa-kataksa, Krsna will be so pleased that He
will give you any benediction you desire. If you want Krsna to
write your name in the register of Srimati Radhika's
maidservants (palya dasis), He will do so at once. He is at the
gate, writing the list of Srimati Radhika's dasis-those who want
to serve Srimati Radhika. You should therefore add these two
kirtanas to your daily routine of bhajana, followed by the
singing of Sri Krsna Caitanya and the Mahamantra. In this way
your bhakti will become strong.
1 Srila Visvanatha Cakravarti Thakura writes
in his Srimad-Bhagavatam commentary that a madhyama-adhikari
cannot have real prema. But by thinking of how the gopis loved
Krsna, he may receive a shadow of their prema. Thus he achieves
the level of asakti, attachment for Krsna.
Sprinkles on Australia The Role of the Siksa-Guru