{"id":4411,"date":"2018-06-10T10:00:56","date_gmt":"2018-06-10T10:00:56","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=4411"},"modified":"2023-04-21T19:50:55","modified_gmt":"2023-04-21T14:20:55","slug":"guru-padasraya","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-gaurava-narasingha-maharaja\/guru-padasraya\/","title":{"rendered":"Guru-p\u0101d\u0101\u015braya"},"content":{"rendered":"

Question:<\/strong> Is it correct to say that we shouldn\u2019t necessarily take everything our \u0101c\u0101ryas<\/em> say literally? We don\u2019t blindly follow as \u015ar\u012bla Prabhup\u0101da has written in the purport to Bhagavad-g\u012bt\u0101<\/em> 4.34, correct?<\/p>\n

Answer:<\/strong> We should accept our previous \u0101c\u0101ryas<\/em> (parama-guru<\/em> etc.) in whatever way our own guru has accepted them. Having firm faith in our guru is the key to all success in K\u1e5b\u1e63\u1e47a consciousness. Of course, that pre-supposes our having accepted a bona-fide spiritual master, one who knows the science of K\u1e5b\u1e63\u1e47a.<\/p>\n

tad viddhi pra\u1e47ip\u0101tena paripra\u015bnena sevay\u0101
\n<\/em>upadek\u1e63yanti te j\u00f1\u0101na\u1e41 j\u00f1\u0101ninas tattva-dar\u015bina\u1e25<\/em><\/p>\n

\u201cJust try to understand this knowledge by approaching a self-realised person who has seen the truth. Make submissive inquiry and render service unto him. The tattva-dar\u015bi<\/em>, the seer of the truth, will instruct you and give you initiation into this sacred path.\u201d (G\u012bt\u0101<\/em> 4.34)<\/p>\n

Statements by our guru, or previous \u0101c\u0101ryas<\/em>, that may be seen as relative are not the statements made regarding the Absolute Truth, but statements concerning relative topics like politics, weather, health, etc. Absolute statements about relative subjects are rare, but sometimes occur. Most statements, true or false, about relative subject matters are relative in any case.<\/p>\n

Why \u2018we don\u2019t blindly follow\u2019 as \u015ar\u012bla Prabhupada has mentioned in the purport to Bhagavad-g\u012bt\u0101<\/em> 4.34 is in reference to not blindly accepting a spiritual master in the first place, as is the case in many instances in today\u2019s Vai\u1e63\u1e47ava world. It does not refer to how one should follow the guru after having accepted initiation. If the guru is bona-fide (sad-guru<\/em>) and knows the science of K\u1e5b\u1e63\u1e47a, then yes \u2013 one could follow blindly, as in the case of \u2018the rope is a snake.\u2019 However, if the guru one accepts has meagre knowledge of the science of K\u1e5b\u1e63\u1e47a, or has become envious of pure Vai\u1e63\u1e47avas, then the disciple has to be attentive and intelligent enough to save himself.<\/p>\n

Although Gau\u1e0d\u012bya Vai\u1e63\u1e47avism has spread all over the world, it can be said that it is weaker now in proper siddh\u0101nta<\/em> and proper behaviour than ever before. Quantity does not always guarantee quality. The \u2018big institution\u2019 can simply become a \u2018big mess\u2019, failing in its original purpose. In fact, it is usually the case when quantity increases, quality decreases, or when quality increases, quantity will decrease. This we can see practically \u2013 the big institutions become absorbed in expanding their properties and numbers, whereas smaller independent groups of devotees and preachers, though fewer in numbers, are more concerned with quality and proper conception.<\/p>\n

We once heard that in the ________ Mah\u0101r\u0101ja camp there were 200 devotees at a k\u012brtana<\/em> in Los Angeles and all were crying in ecstasy! I for one did not take it seriously because I know for certain that real \u2018ecstasy\u2019 is not that common \u2013 it is very, very rare, su-durlabha<\/em>. That everyone was crying, I could believe because shedding tears comes easily for sahajiy\u0101s<\/em> and sentiment-mongers. But to say that they were all in \u2018ecstasy\u2019 is self-deception.<\/p>\n

The key to everything is guru-ni\u1e63\u1e6dh\u0101<\/em>, firm faith in guru. Reading many \u015b\u0101stras<\/em> and hearing many opinions can, and oftentimes does, become a case for bewilderment. While reading \u015b\u0101stra<\/em> and listening to hari-kath\u0101<\/em> one should always keep in mind the question, \u201cWho am I serving? Under who\u2019s \u0101\u015braya<\/em> (shelter) am I reading and hearing hari-kath\u0101<\/em>?\u201d Reading \u015b\u0101stra<\/em> without \u0101\u015braya<\/em> of our guru is knowledge-seeking and does not produce bhakti. Here is a nice quote from \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja in that regard:<\/p>\n

\u201cOur Godbrother, Nisikant Sanyal said that when we are requested by a Vai\u1e63\u1e47ava to write or read any book, then that constitutes devotion. But when of our own accord we read any devotional book, that won\u2019t give us devotion. That will be karma<\/em> or j\u00f1\u0101na<\/em>. To surrender unconditionally to the instruction coming down to us, that is bhakti<\/em>. All else is imitation. We find this warning everywhere. This we should understand. Even reading the scriptures is not devotion unless done on the order of the Vai\u1e63\u1e47ava. Independent reading is only knowledge-seeking.\u201d (Follow the Angels <\/em>Ch.1)<\/p>\n

All our reading, researching, listening to hari-kath\u0101<\/em>, etc. is to one end and one end alone, and that is guru-pad\u0101\u015braya<\/em> and guru-ni\u1e63\u1e6dh\u0101<\/em>, to take shelter at the lotus feet of \u015ar\u012b Guru and His Grace with firm faith and conviction \u2014 without which, we are lost, a ship without a rudder or a captain.<\/p>\n

yasya deve par\u0101 bhaktir yath\u0101 deve tath\u0101 gurau
\n<\/em>tasyaite kathit\u0101 hy arth\u0101\u1e25 prak\u0101\u015bante mah\u0101tmana\u1e25<\/em><\/p>\n

\u201cOnly unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports [truths] of Vedic knowledge automatically revealed.\u201d (\u015avet\u0101\u015bvatara Upani\u1e63ad<\/em> 6.23)<\/p>\n

Accepting the \u0101\u015braya<\/em> of guru is actually the first step in bhakti-yoga<\/em>. If this step is omitted, then all other practices are futile. In the following verse, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b gives us the first four steps in the practice of s\u0101dhana-bhakti<\/em>.<\/p>\n

guru-p\u0101d\u0101\u015brayas tasm\u0101t k\u1e5b\u1e63\u1e47a-d\u012bk\u1e63\u0101di-\u015bik\u1e63a\u1e47am
\n<\/em>vi\u015brambhe\u1e47a guro\u1e25 sev\u0101 s\u0101dhu-vartm\u0101nu-vartanam<\/em><\/p>\n

(1) Submission to the feet of the guru (spiritual master); (2) Receiving training from him in spiritual initiation and practices regarding \u015ar\u012b K\u1e5b\u1e63\u1e47a; (3) serving the spiritual master with affectionate zeal; (4) Following in the path of saints. (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.2.74)<\/p>\n

If one has lost faith in his d\u012bk\u1e63\u0101-guru<\/em> due to the guru having meagre knowledge of the science of K\u1e5b\u1e63\u1e47a, having abandoned the principles of bhakti-yoga or having become envious of the pure Vai\u1e63\u1e47avas, then one may be left with little recourse but to take shelter of the holy name and the \u015b\u0101stra<\/em>. However, the example of being cast into the ocean without a boat or a captain is appropriate here. In the ocean a life-jacket, or even a lifeboat, may keep one afloat for some time, but not forever \u2013 one must reach land or board another ship sooner or later, otherwise death is certain. One cannot simply float around the ocean forever. Similarly, if one has lost faith in his guru for genuine reasons, then taking shelter of the holy name and the \u015b\u0101stra<\/em> will sustain one for some time, but not for all time. With the help of the holy name, \u015b\u0101stra<\/em> and sincerity within, we must again find the \u0101\u015braya<\/em> of sad-guru<\/em>. Otherwise, we remain in limbo. We may attain some karma-mi\u015bra-bhakti<\/em> or j\u00f1\u0101na-mi\u015bra-bhakti<\/em>, but we will never reach the goal of j\u00f1\u0101na-\u015b\u016bnya-bhakti<\/em>, pure devotional service. Guru-p\u0101d\u0101\u015braya<\/em> is the greatest of our necessities to be fulfilled.<\/p>\n

Question:<\/strong> In one place, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja has said \u2013<\/p>\n

\u201cThe position of \u0101c\u0101rya<\/em> is a relative thing, and the position of the disciple is also relative, just like the relationship between mother and child, father and son, wife and husband. Although to his godbrothers a guru will be seen in a relative position, to his disciple, the guru is absolute. So to adjust between the relative and absolute is a difficult thing; it is an eternal problem.\u201d<\/p>\n

Yet in another place, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja seems to make an opposite statement, saying that the disciple sees the guru as relative \u2013<\/p>\n

\u201cOtherwise, as long as possible, the rank should be respected. Both the relative and absolute consideration- side by side. The disciples should be encouraged by the relative consideration mostly. And godbrothers will have more feel for the absolute consideration.\u201d<\/p>\n

Answer:<\/strong> Yes, in this last statement \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja is explaining how to maintain the balance in a triple relationship between the \u0101c\u0101rya<\/em>, the \u0101c\u0101rya\u2019s<\/em> godbrother and the \u0101c\u0101rya\u2019s<\/em> disciple \u2013 a difficult relationship indeed. \u015ar\u012bdhara Mah\u0101r\u0101ja says that the rank must be respected and so the godbrother gives respect to his \u0101c\u0101rya<\/em> godbrother as in the absolute position in order to encourage the newcomer. The disciple on the other hand, though normally seeing his guru as absolute, in the triple relationship, sees the relative position of his guru in that his guru and his guru\u2019s godbrother are in fact just that \u2013 godbrothers. \u015ar\u012bdhara Mah\u0101r\u0101ja explains in this way:<\/p>\n

\u201cIn trying to understand the relationships between guru and godbrother and guru and disciple, we will find very subtle points of sentiment. Just as when K\u1e5b\u1e63\u1e47a entered into the arena of Ka\u1e41sa, he appeared differently to different persons \u2013 the disciples will have one view of their guru and his godbrothers will have another view and disposition. The disciples of a genuine guru will see their guru as being with K\u1e5b\u1e63\u1e47a, but that may not be seen to his godbrothers. In m\u0101dhurya-rasa<\/em>, K\u1e5b\u1e63\u1e47a is seen in one way, and in v\u0101tsalya-rasa<\/em>, Mother Ya\u015bod\u0101 sees Him in another way. The servants see Him in another way. The \u1e5b\u1e63is<\/em> like Garga Muni will see Him in another way. As K\u1e5b\u1e63\u1e47a likes to show Himself, He will be seen.\u201d<\/p>\n

I appreciate your questions because I think you are intelligent and sincere, but at this time, I think the Lord in your heart is your best friend and guide. Search with all earnestness and you will find what you are looking for.<\/p>\n<\/div><\/div><\/div>

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