Śrīla Gurudeva gives guru-mantra, but should this become secondary? He gave us the mahāmantra also, but this does not mean guru-mantra is secondary. We chant it a few times a day and then forget about it. Then who do we stay with? Ghosts? Witches? Will Kṛṣṇa so easily come to deliver us?Āre Bābā! Seriously chant guru-mantra!
Chant it continuously. Śrīla Gurudeva’s eternal svarūpa will then manifest to you. Why have you lost your Gurudeva? What is the meaning of this? Guru-mantra and guru’s svarūpa are non-different. Therefore, Gurudeva gives guru-mantra and says, “Chant this mantra, and I will never be distant from you.”But we do not chant this mantra and are then naturally always disturbed. If we are always chanting guru-mantra, then all auspiciousness will easily come. The svarūpa of the mahāmantra will be revealed to us.
We will have darśana of Rādhā-Kṛṣṇa only by Gurudeva’s mercy. Why? Gurudeva is always chanting the mahāmantra. He is chanting śuddha-nāma, but we are not.Who is the most helpful for us in this world? Is the mahāmantra the most helpful? By which medium did the mahāmantra come to us? Who gave it to us? Did Kṛṣṇa give it to us? Did Mahāprabhu give it to us? Did any other sādhu come and give it to us? Only our Guru-pāda-padma is with us. We must follow only him. We shall chant his mantra.
I said, “If I chant your mantra will you be pleased?”Śrīla Gurudeva said, “Nityānanda Prabhu will be happy and Baladeva Prabhu will give you cit-bala, spiritual strength.”“But will you not give anything?” I asked.“Yes…I have some love for my Guru Mahārāja, therefore you will receive love for your Guru Mahārāja.”This is called guru-śakti and guru-bhakti. If you have no guru-bhakti, you have nothing.Śāstra says:prathaman tu guruṁ pūjyāṁtataś caiva mamārcanamkurvan siddhim avāpnotihy anyathā niṣphalaṁ bhavetHari-bhakti-vilāsa 4.344Śrī Kṛṣṇa says, “One must always worship one’s Guru first and only then worship Me. If one follows this process properly, one will naturally attain all perfection, but if one neglects this process everything will be fruitless.”Guru-bhakti must come before kṛṣṇa-bhakti. Gurudeva is not only Baladeva Prabhu’s expansion.
All gurus are not Baladeva Prabhu’s or Nityānanda Prabhu’s expansion. Some gurus come to this world by the order of Rādhārānī, and they are Rādhārānī and Rūpa Mañjarī and Rati Mañjarī’s direct followers. Not all lines are the same. Kṛṣṇa Himself is surprised and marvels at how Śrīmatī manifests Her group in this world and attracts everyone to Vraja to serve Him.Not all lines are the same. Different lines send people in different directions. Many people came after Nayana-maṇī-mañjarī and Vinoda Mañjarī.
Who is a true follower of Śrīla Prabhupāda’s line? The understanding of this is very rare. We are therefore very fortunate. Guru-bhakti is not only the backbone of bhakti, it gives us spiritual strength and bliss.In śāstra, there are prayers such as:gurur brahmā gurur viṣṇurguru devo maheśvaraḥgurur sākṣād parabrahmatasmai śrī-guruve namaḥDoes this mean that guru is Brahmā, Śiva, Viṣṇu, or Sākṣād-Parabrahma? What is the meaning of this prayer?
A disciple or follower that offers himself completely to Guru-pāda-padma attains the protection and care of Brahmā, Śiva, Viṣṇu, Parabrahma, and all other powerful personalities. These personalities take you in their lap and bless you. They say, “I will take care of you. Why? Because you have taken shelter of sad-guru! You are very lucky.”Rāmacandra Kavirāja was the disciple of Śrīnivāsa Ācārya. He stayed with Narottama Ṭhākura, but how strong his relation was with his Gurudeva! His Gurudeva went in samādhi to Rādhā-kuṇḍa to find
Śrīmatī’s lost nose ring. Rāmacandra Kavirāja also went there with his siddha-svarūpa and joined his Gurudeva in mānasī-sevā. Together, they searched for the nose ring and when it was found, they came back together. How strong his relation with guru is!How can we have relation with Gurudeva if we do not chant his mantra and always remember him? If our hearts have no room for him, then we are bogus disciples. I do not like this.
I desire that everyone pray to him, chant his name, and follow his footsteps and desire. What does he want for us? What is his line? Let this be our focus.Śrīla Gurudeva is present now also, protecting us, and helping us move forward on the path of vraja-bhakti. He is preparing us for the birth of our soul in Vraja, where we will blissfully serve Rādhā-Kṛṣṇa under guidance of the Vraja-devīs. Birth from the womb of the mother is birth of the body, but not of the soul. For the birth of the soul, guru is the father, and Gāyatrī is the mother—guru pitā gāyatrī mātā.
Through saṁskāra, spiritual initiation, Guru Pitā and Gāyatrī Mātā accept one, and give spiritual birth to the soul. The soul is now very small, like a dormant seed inside the body, where it is a prisoner, bound by its karma. When the conditioned soul accepts the shelter of sad-guru and receives the gāyatrī-mantra as its spiritual mother, then Gurudeva and Gāyatrī nourish one and help one develop in spiritual existence. If one gives up Guru Pitā and Gāyatrī Mātā, then one will be like an orphaned child. The flow of spiritual life will stop. One will run to accept the offerings of Māyā-devī. (CLICK on the Title to read the full article)
People are afraid of sādhus because of this. The sādhus cut away our five types of sufferings: (i) avidyā, ignorance or forgetfulness of Kṛṣṇa; (ii) asmitā, or the false egoism arising from the conceptions of “I” and “mine”; (iii) rāga, or attachment for the objects of sense gratification; (iv) dveṣa, or hatred or aversion to unpleasant, disagreeable or adverse situations; and (v) abhiniveṣa, or attachment for or absorption in sinful activities.They vanquish our material attractions, desires, and attachments. By their power, they will remove all our kleśa. This process seems painful, but this is a stage of our purification and is necessary.
Still people think, “Oh, I can come to the dhāma, but who will take care of me when I am old? I will suffer so much and I will not have any one to support me.” But we should have faith in God and His devotees. If we surrender to them, they will make all arrangements for our welfare.The sādhus who are completely free from mundane attachments wield the medicine that cures our material disease. You might think, “When I sit in front of sādhus, they are so strong that it feels like they are cutting me and then throwing salt on my wounds. They are tormenting me.”But this is the process of our purification. Once we are freed of our sickness, we will feel so much happiness. We have been suffering for so many millions of lifetimes from this material disease. Once we are cured we will feel so much bliss. Therefore, we should not be afraid of taking the treatment of sādhus. Sādhus purify everyone by the nectar of hari-kathā. We can receive this rasa by going to sādhu-saṅga.The stage of kleśaghnī—when we undergo the somewhat painful identification and subsequent eradication of our kleśa, or misery—has been described. The next stage is śubhadā.
At this stage we do not suffer; rather, people respect us. They give us wealth and opulence, and offer us worship. This is an extremely dangerous stage. If, at this time, we forget guru and Vaiṣṇavas, then again we will fall into māyā’s clutches. We must be very steady in our sādhana at the stage of śubhadā.Rūpa Gosvāmī writes:yad-brahma-sākṣāt-kṛti-niṣṭhayāpi,vināśam āyāti vinā na bhogaiḥapaiti nāma! sphuraṇena tat te,prārabdha-karmeti virauti vedaḥKṛṣṇa-nāmāṣṭakam 4O nāma! The Vedas loudly declare that even without a devotee undergoing any suffering, his prārabdha-karma, which cannot be eliminated even by resolute meditation on impersonal brāhmaṇa, is at once mitigated by Your appearance on the tongue.Everyone must suffer the results of their prārabdha and aprārabdha-karma, but if we are always doing nāma-kīrtana, then those reactions are taken away from us by those who are criticizing us or abusing us.
This is the only way that the tasting of those fruits is avoided. Those who respect us and praise us take away our puṇya, or the fruits of piousness. Bhajana cannot be performed so long as pāpa and puṇya are present. (click on the Title to read full article)
There are many spiritual teachers in this world. Most are impersonalists or only so-called spiritual teachers, who are really materialists, who do not think about how to help anyone else. How can the conditioned souls progress and get the nectar of pure love and devotion for God?
This is the desire of a bona fide guru. Many people give charity to the poor and destitute. And many philosophers advocate this charity for maintenance of the body. Although they may give food to the poor for a day or two, the next day people will again be hungry. How long can they give shelter to the hungry? If the poor and destitute want to take shelter of the donor and stay with him continuously, the donor will not give any chance. He will give cloth, medicine, and food, and then send them away.
This is one manifestation of pride.If anyone comes near God’s associates in this world, they will take responsibility to help that person cross over the ocean of material existence and attain the shelter of the lotus feet of the Supreme Lord. A so-called spiritual teacher does not help take care of other souls, but only maintains the physical dress of the embodied souls. This is only cruelty and pushes them deeper into illusion.Śrī Guru is not an ordinary mortal.
If someone who does not know how to swim goes to help another drowning person, then they will only drown together. If one is not qualified to help, then one will be pulled down and defeated by the soul drowning in material life. Śrī Guru means he who brings others out of the darkness of illusion into the light of truth. If one acts as guru without qualification, he will be pulled into darkness as well, this is not helping anyone. This is also cruelty. If you do not help others, or if you are pulled down by them, both are problems. If you do everything for God’s pleasure, this will be real help for all souls.
If we go for any personal help, then people will steal and enjoy us.Śrīla Gurudeva guides the soul into a pure loving relation with Kṛṣṇa. Any personal help is not good; no one is our relative if we are not related to Kṛṣṇa. If one is related to Kṛṣṇa then all souls are one’s relatives. A guru will thus have neutrality. He is the servant of Kṛṣṇa, and comes to this world to help the conditioned souls. Gurudeva is internally engaged in service to Kṛṣṇa, but those with no transcendental vision will not be able to see this.
Therefore, guru practically shows by example and teaches others how to serve Kṛṣṇa. Such a guru is called ācārya, or a spiritual preceptor.ācinoti yaḥ śāstrārtham ācāre sthāpayaty apisvayam ācarate yasmād ācāryas tena kīrttitaḥVāyu Purāṇa An ācārya is one who fully understands the conclusions of the revealed scriptures and whose behavior reflects his deep realization. He is a living example because he teaches the meaning of the scriptures both by word and deed.Śrī Guru is present with his disciples through his speech and instructions.
If anyone hears or reads his discourses or books, than Śrī Guru is directly with them. Śrī Guru’s speech is not ordinary words and sentences. It is spiritual. Śrī Guru is eternally present with his instructions. Śrī Guru is always with one who is connected to his message and instructions. (Click on the title to read full article)
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