Topic: Guru-tattva

A transcendental confluence of guidance & shelter under our affectionate guardians— Śrīla A. C. Bhaktivedānta Swāmī Prabhupāda, Śrīla B. R. Śrīdhara Mahārāja, and Śrīla B. P. Purī Mahārāja. Each of these great souls has contributed unparalleled instructions, unlimitedly and indescribably, with great benefit to all members of our mission.

So the conclusion is not confusion, but harmony: the disciple maintains the absolute vision of Śrī Guru in his surrendered heart; the godbrother maintains proper etiquette and does not injure śraddhā; parents and society naturally relate through their jurisdiction; and the serious seeker knows that when absolute and relative conflict, the absolute must prevail.

This emphasis on youthful renunciation finds clear precedent in the life and mission of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who instituted the tridaṇḍi-sannyāsa order not as a retirement plan, but as a dynamic vehicle for preaching to facilitate widespread distribution of our Gauranga's Saṅkīrtan.

The Vaiṣṇavas think as follows— tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-bhṛtyasya bhṛtya iti māṁ smara loka-nātha —‘O Lord of the world, please remember me as the servant of the servant of the servant of the servant of Your servant.’ The Vaiṣṇava’s perspective is—through the line of servants of the guru, let me have many masters. Let them serve Kṛṣṇa and Guru, and let me remain eternally as their servant of the servant.

By the mercy of the sādhus, it is possible to instantly absorb their inner mood and character, which purifies our prior understanding putting it in proper perspective in relation to Kṛṣṇa. The devotional mood of the sādhu is a storehouse of perfect philosophical conclusions that anyone can benefit from.

The scripture reflects the heart of the pure devotee, and the heart of the pure devotee reveals the essence of the scripture. Together, they are the twin pramāṇas of the Bhāgavat Paramparā, the dual authority of śāstra and realized śikṣā through which transcendental truth is transmitted.

To surrender to Kṛṣṇa directly, to surrender to the Holy Name, that is very difficult, almost impossible and not very pleasing to Kṛṣṇa. Kṛṣṇa has no necessity of that. However, there is a necessity to serve a Vaiṣṇava, to serve the representatives, Kṛṣṇa’s intimate devotees. That is an indispensable part of surrender.

All glories! All glories! to Śrīla Gurudeva, whose name is Śrī Bhaktigaurava Narasiṅgha Mahārāja. O Ācārya, I pay my respects unto your lotus feet. You are an ocean of mercy, and purifier of the fallen souls. As a liberal distributor of the love of Mahāprabhu Śrī Caitanya, you are surely the very life of Śrī Mādhava. Your character is forthright and an abode of all divine qualities. Just by seeing you everyone is inspired to chant the holy name of Kṛṣṇa.

Most of us generally learn the basics of spiritual activities and conceptions from the older disciples of the Guru. Therein exists a hierarchy based on experience and realization. At some point direct association and possibly personal training comes from the Guru himself, but this actually turns out to be quite rare. To consider one's older god-brothers and god-sisters as śīkṣa-gurus in the living time of the Ācārya is the natural course one follows in spiritual life.

Initiation is a noble prospect that you are put in connection with. But so much will have to come from our side, the disciple, in order to progress.

Śrīla Prabhupāda has written that, “Satisfaction of the self realized spiritual master is the secret of success in spiritual life.” In essence, this refers to service that is known to be what the spiritual master desires, wherever and whenever it is performed.

The good preceptor although he appears to belong to this world is not really of this world. No one who belongs to this world can deliver us from worldliness. The good preceptor is a denizen of the spiritual world who has been enabled by the will of God to appear in this world in order to enable us to realise the spiritual existence.