domingo, 28 de agosto de 2011

Śrī Guru, My Eternal Master

Śrī Guru, My Eternal Master

His Divine Grace Oṁ Viṣṇupāda <strong>paramahaṁsa parivrājakācārya aṣṭottara-śata</strong>  Śrī Śrīmad Gour Govinda Gosvāmī Mahārāja 

Śrī Guru, My Eternal Master

cakhu-dān dilo jei,             janme janme prabhu sei,
divya jñān hṛde prokāśito
prema-bhakti jāṅhā hoite,          avidyā vināśa jāte,

He who has given me the gift of transcendental vision is my lord, birth after birth. By his mercy, divine knowledge is revealed within the heart. He bestows prema-bhakti and destroys all ignorance.

What is the purport of this song?
How is it that Śrī Guru is my eternal spiritual master life after life?

Janme janme prabhu sei

Kṛṣṇa told Gopa-Kumar:

tat te mayy akṛpāṁ vīkṣya
vyagro ‘nugraha-kātaraḥ
anādiṁ setum ullaṅghya
tvaj-janmedam akārayam

śrīmad-govardhane tasmin
nija-priyatamāspade
svayam evābhavaṁ tāta
jayantākhyaḥ sa te guruḥ
(Śrī Bṛhad-bhāgavatāmṛta-Vaikuṇṭha 85&86)

O My dear one, I have become very pleased with your bhakti. You have such an intense desire in your heart that you are always crying for Me, therefore I have transgressed all Vedic etiquette and made you take birth at Govardhana. I also appeared as your Guru named Jayanta.

 Śrīla Kavirāja Gosvāmī writes the same thing in the Caitanya-caritāmṛta:

guru kṛṣṇa-rūpa hana śāstrera pramāne
(Caitanya-caritāmṛta, Ādi 1.45)

It is proven in the Vedic literatures that Kṛṣṇa appears as the Guru.

Because bhāgavat-tattva is one it is often also said that Guru-tattva is one. We have an eternal perfect loving relationship with Kṛṣṇa. This means that life after life He is our master:

Kṛṣṇa-nitya-prabhu

And we are His eternal servants:

Jīva-nitya-dāsa

The Guru is:

Janme-janme-prabhu

He is our master life after life. This is Guru-tattva. It is the sum total of Guru-tattva. Although the Supreme Lord is one, He has multifarious manifestations. Innumerable incarnations are there like Nṛsiṁha, Vāmana, Kūrma, and Matsya, but the Lord is one. And Guru-tattva is similar — Guru is one because Kṛṣṇa appears as Guru. He is the sum total of Guru-tattva. In Sanskrit, Kṛṣṇa is referred to as Samaṣṭi-Guru.

Although all forms of Viṣṇu are non-different, still a Rāma-bhakta is attracted to the form of Rāma, a Kṛṣṇa-bhakta is attracted to the form of Kṛṣṇa, and a devotee of Nṛsiṁha is attracted to the Nṛsiṁha form. Similarly, different devotees have different Gurus. As we have our Guru Śrīla Bhaktivedānta Svāmī Prabhupāda, other Vaiṣṇavas have their Gurus like Śrīdhara Mahārāja or some other Mahārāja. They may be different persons or manifestations; still this Guru-tattva is one. There is Samaṣṭi-Guru, the sum total of Guru, Kṛṣṇa; and then there is Vyaṣṭi-Guru, the individual Gurus. Although there are individual Gurus in many different forms, still the Samaṣṭi-Guru is one because it is Kṛṣṇa who appears as the Guru, both the Śikṣā-Guru and Dīkṣā-Guru.

Kṛṣṇa Appears

In the Kaṭha Upaniṣad 1.2.23 it is said:

nāyam ātmā pravacanena labhyo
na medhayā na bahudhā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanuṁ svām

Paramātmā, who is there in the heart and who is known as Caitya-Guru, assumes a body and appears in this external world as Guru.

To whom will He appear?

He will appear before that person who is crying in his heart to understand this paramātmā-tattva. Such a person will be crying:

“Who is there to help me understand?”

The Lord in the form of Paramātmā hears this crying and assumes a body, appearing before that devotee as Guru.

Guru kṛṣṇa-rūpa hana śāstrera pramāne

It is confirmed in śāstra that Guru is the form of Kṛṣṇa. Therefore we say:

Janme janme prabhu

It is not that your relationship is finished after this life. It is an eternal relationship. This Guru-śiṣya relationship is there, life after life.

Yogamāyā

One doubt or question may arise: How will this relationship be maintained if the Guru leaves this planet before the disciple leaves, or if the disciple leaves first?

In answer to this it is said that both Guru-tattva and Guru-sevaka-tattva are not temporary. They are eternal tattva, truth. Externally in this material world we see that although the Guru may disappear before the śiṣya, or the śiṣya may disappear before the Guru, still Kṛṣṇa’s yogamāyā-śakti acts wonderfully. She can make the impossible possible:

Aghaṭana-ghaṭana-paṭīyasī

She makes arrangements and keeps the relationship between Guru and disciple intact.

The Sad-Guru or Śrī Guru is an eternal associate of the Lord. When he disappears he enters into the nitya-līlā of the Lord and goes to the abode of Kṛṣṇa. But if he has accepted someone as his disciple, and if he has not rejected that disciple, then he is responsible for taking that disciple to the lotus feet of Kṛṣṇa.

True Disciple

As we speak of Sad-Guru, similarly there is sat-śiṣya. As it is very difficult to find a Sad-Guru, it is similarly difficult to find a sat-śiṣya, a true disciple. Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, a very powerful Vaiṣṇava, called all of his disciples in the evening just prior to his departure from this planet and said:

“No one is my disciple because no one has accepted my direction and followed it as it is.”

They had all twisted his instructions and acted in their own whimsical way.

If such a powerful Vaiṣṇava as Śrīla Bhaktisiddhānta commented that he found it so difficult to find a sat-śiṣya, then what to speak of us?

As it is very difficult to find a Sad-Guru, similarly, it is very difficult to find a sat-śiṣya. For the sat-śiṣya, if his Guru has disappeared from this planet and gone to the nitya-dhāma, the eternal abode of Kṛṣṇa, still the Guru keeps an eye on his sat-śiṣya from that abode. Sad-Guru is very powerful. He is the manifestation of the Caitya-Guru, the Paramātmā in the heart. From the abode of Kṛṣṇa that Sad-Guru inculcates potency into the heart of the sat-śiṣya, and thereby attracts him. The śiṣya may be in the same body or he may have left his body and taken birth in some other place. Still, wherever he may be, the Sad-Guru who is there in the nitya-dhāma keeps an eye on him.

It is not impossible on the part of the Sad-Guru to attract his sat-śiṣya and take him to the abode of Kṛṣṇa. The śiṣya may have accepted another body; taken birth in some other land, still the Guru knows it and sees him. He will empower a nearby sadhu to teach the disciple. In that way he takes care. And if it is required, the Guru himself comes to impart tattva-jñāna, transcendental knowledge, to give him śikṣā and dīkṣā. In this way the relationship is kept up. In conclusion, it may be said that all of this is done by the Yogamāyā-śakti of the Lord. In this way she maintains the eternal relationship between the sad-Guru and the sat-śiṣya. Therefore we say:

Cakhu-dān dilo jei, janme janme prabhu sei

This is the tattva.

Ignorance Destroyed

Prema-bhakti jāṅhā hoite,          avidyā vināśa jāte,
vede gāy jāhāra carito

Śrī Guru is the bestower of prema-bhakti and the destroyer of ignorance. The Vedic scriptures sing of his character.

Avidyā, ignorance, is a great hindrance. Unless one develops prema-bhakti, this avidyā cannot be destroyed. Therefore “Śrī Guru” means that Guru who is endowed with prema:

Prema-bhakti jāhā hoite, avidyā vināśa jāte

That is Śrī Guru. From him you have gotten the prema-bhakti by which your ignorance is dispelled. By the mercy of Guru one gets prema-bhakti, avidyā is dispelled, and one’s sambandha, relationship, is revealed.

Kṛṣṇa is the only object of love, prīti-viṣaya. The premī-bhakta, the devotee that has developed prema, is the prīti-āśraya, the abode of love. So there is an eternal relationship between the viṣaya and the āśraya, and by the mercy of Sad-Guru one develops this Bhāgavat-prīti, love of Godhead. Depending on the potency of the Guru, love of Godhead enters into the heart of the sādhaka in this material world, attracting the sādhaka towards the all-beautiful Śyāmasundara, Kṛṣṇa. Therefore it is said:

Prema-bhakti jāṅhā hoite



  • Purandar Acharya le gusta esto.
  • Rama Kānta Dāsa Yogamāyā

    One doubt or question may arise: How will this relationship be maintained if the Guru leaves this planet before the disciple leaves, or if the disciple leaves first?

    In answer to this it is said that both Guru-tattva and Guru-sevaka-tattva are not temporary. They are eternal tattva, truth. Externally in this material world we see that although the Guru may disappear before the śiṣya, or the śiṣya may disappear before the Guru, still Kṛṣṇa’s yogamāyā-śakti acts wonderfully. She can make the impossible possible:

    Aghaṭana-ghaṭana-paṭīyasī

    She makes arrangements and keeps the relationship between Guru and disciple intact.

    The Sad-Guru or Śrī Guru is an eternal associate of the Lord. When he disappears he enters into the nitya-līlā of the Lord and goes to the abode of Kṛṣṇa. But if he has accepted someone as his disciple, and if he has not rejected that disciple, then he is responsible for taking that disciple to the lotus feet of Kṛṣṇa.

    True Disciple

    As we speak of Sad-Guru, similarly there is sat-śiṣya. As it is very difficult to find a Sad-Guru, it is similarly difficult to find a sat-śiṣya, a true disciple. Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, a very powerful Vaiṣṇava, called all of his disciples in the evening just prior to his departure from this planet and said:

    “No one is my disciple because no one has accepted my direction and followed it as it is.”

    They had all twisted his instructions and acted in their own whimsical way.

    If such a powerful Vaiṣṇava as Śrīla Bhaktisiddhānta commented that he found it so difficult to find a sat-śiṣya, then what to speak of us?

    As it is very difficult to find a Sad-Guru, similarly, it is very difficult to find a sat-śiṣya. For the sat-śiṣya, if his Guru has disappeared from this planet and gone to the nitya-dhāma, the eternal abode of Kṛṣṇa, still the Guru keeps an eye on his sat-śiṣya from that abode. Sad-Guru is very powerful. He is the manifestation of the Caitya-Guru, the Paramātmā in the heart. From the abode of Kṛṣṇa that Sad-Guru inculcates potency into the heart of the sat-śiṣya, and thereby attracts him. The śiṣya may be in the same body or he may have left his body and taken birth in some other place. Still, wherever he may be, the Sad-Guru who is there in the nitya-dhāma keeps an eye on him.

    It is not impossible on the part of the Sad-Guru to attract his sat-śiṣya and take him to the abode of Kṛṣṇa. The śiṣya may have accepted another body; taken birth in some other land, still the Guru knows it and sees him. He will empower a nearby sadhu to teach the disciple. In that way he takes care. And if it is required, the Guru himself comes to impart tattva-jñāna, transcendental knowledge, to give him śikṣā and dīkṣā. In this way the relationship is kept up. In conclusion, it may be said that all of this is done by the Yogamāyā-śakti of the Lord. In this way she maintains the eternal relationship between the sad-Guru and the sat-śiṣya. Therefore we say:

    Cakhu-dān dilo jei, janme janme prabhu sei

    This is the tattva.

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