sri guru carana padma - the lotus feet of sri guru

Çré Çrémad Gour Govinda Swami Mahäräja

Çré Guru-caraëa-padmaThe Lotus Feet of Çré Guru



A lecture delivered 31 May 1994, American Canyon, USA

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Çréla A. C. Bhaktivedanta Swami Prabhupäda

Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda

Table of ContentsÇré Guru-caraëa-padma

— The Lotus Feet of Çré Guru 1Çré Guru Is Eternally Present 2A Special Type of Honey 2A Lotus in the Ocean of Bhakti-rasa 3Where Can I Get Relief? 3Çré Guru-päda-padma-madhu

—The Honey Emanating from the Lotus Feet of Çré Guru 5

The Madhu that Purifies the Heart 6The Perfect Unfailing Medicine 7Çré Guru Is Säkñät-hari 8Untouched by the Three Modes of Material Nature 9The Lotus Blossoms Upon Seeing the Rising of the Sun 10The Petals Close when the Sun Sets 10Achieve the Minimum Stage of Niñöhä 12Cry for the Mercy of Guru 12Gurudeva! 13The Last Limit of Guru-tattva 14Sevya-bhagavän and Sevaka-bhagavän 14Kåñëa Appears in the Form of Guru 15Krsna-kåpä-çré-mürti

—The Embodiment of Kåñëa’s Mercy 16

Çré Guru Is Rädhä-préya-sakhé 17Worship Çré Guru with the Utmost Care 17Gurudeva Opens Kåñëa’s Saàsära 19You Have to Approach Çré Guru 20Join Kåñëa-sevä-yajïa 21

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I am very happy that by the causeless mercy of Çré Çré Guru and Gauräìga I have come here to meet you all. Unless you get their mercy how can you go deeper? How can you

cross over this dreadful ocean of material existence and reach the shore beyond the material world to the abode of the Lord, which is our eternal home? Therefore, we offer our prayer at the lotus feet of that guru who is the expert navigator who can ferry us across this dreadful ocean, and take us there.

çré guru-caraëa-padma, kevala bhakati-sadma,vando mui sävadhäna mate

jähära prasäde bhäi, e bhava toriyä jäi,kåñëa-präpti hoya jähä ha’te

“The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Kåñëa.” (Çré Guru-vandanä verse 1, from Prema-bhakti-candrikä by Narottama dasä Öhäkura)

Çré Guru-caraëa-padma

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It is only by the mercy of Çré Guru that one will be able to cross over this dreadful ocean of material existence, develop kåñëa-bhakti and get Kåñëa. This is Çré Guru’s kåpä, his mercy.

Çré Guru Is Eternally Present

Çré guru-caraëa-padma, kevala-bhakati-sadma – the lotus feet of Çré Guru are the only abode of bhakti, bhakti-sadma. I offer my prayers, I offer my obeisances, there, sävadhäna mate, with the utmost care. Don’t be careless!

One should understand the meaning of çré guru-caraëa-padma. The word çré is very significant. Çré has different meanings: sobha, beauty; sampada, transcendental wealth, or asset; and srestha, topmost. Çré Guru means the guru who is endowed with çré, the guru who is endowed with prema-bhakti. This word çré can only be used for a guru who is present, who is manifest. So guru is eternally manifest; therefore we say Çré Guru. There is no question that Çré Guru becomes un-manifest or that he disappears. If that were the case we could use the word çré. In this world, Çré Guru is the only beauty, the only asset, the only wealth. There is nothing else. Çré Guru is nitya, eternally present.

A Special Type of Honey

Çré guru-caraëa-padma. Caraëa means the feet of Çré Guru, and padma means lotus; the lotus feet of Çré Guru are compared to the lotus. This is also very significant. Why are they compared to the lotus and not to anything else? The lotus flower looks beautiful

The Lotus Feet of Çré Guru

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and it has sweet honey inside. The bumblebee collects honey from many flowers, but that it collects from the lotus flower is special. There is a difference between the honey collected from ordinary flowers and the honey collected from the lotus flower. The honey that the bumblebee collects from the lotus flower is a special type of honey known as padma-madhu. (Padma means lotus, madhu means honey.) And that çiñya who is like a bumblebee, who is very hungry and greedy to have that honey, relishes it.

A Lotus in the Ocean of Bhakti-rasa

The lotus flower grows in water but remains untouched by it. One of the synonyms (prati-çabda) of water is rasa, mellow. As the lotus grows in water, similarly the lotus feet of Çré Guru are like a lotus that grows in the ocean of bhakti-rasa. These lotus feet are apräkåta, transcendental, not material. They are the abode of transcendental bhakti-rasa, filled with mädhuré, all sweetness and beauty, and very relishable. Just as the lotus looks very beautiful to the eye, nayana-abhiräma, and attractive to the heart, citta-äkarñaka, because it is shining attractively, similarly, in the eye of the disciple the lotus feet of guru also glisten with affection.

Where Can I Get Relief?

The activities of Çré Guru, as well as his form, qualities and pastimes, are all very beautiful to the eyes of the sädhaka-bhakta. In his meditation, he sees the beautiful lotus feet of Çré Guru. Upon seeing those lotus feet he feels a soothing effect in his afflicted


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heart. He is afflicted with three täpas, sufferings: ädhyätmika, sufferings arising from one’s own mind and body; ädhidaivika, sufferings arising from nature; and ädhibhautika, sufferings arising from other living entities. When the disciple meditates on the beautiful lotus feet of Çré Guru his affliction is cooled down and he simultaneously also perceives the fragrance coming from the lotus feet of Çré Guru, like the sweet scent that comes from the lotus.

The bhramara, bumblebee, wanders everywhere; he goes to various types of flowers. There is one type of flower that grows in India, which is known as the ketaké flower. It has a very nice scent and it has thorns like the rose plant, the only difference being that the thorns of the ketaké flower grow on its petals. When the bumblebee attracted by the scent goes to the ketaké flower, his wings get caught and are torn by the thorns and he gets so much pain. He thinks, Oh, my wings are torn and I am in so much pain. Where can I go? Where can I go where there is shelter, where there is no pain, no affliction, and only peace? Where can I get relief? After wandering here and there, at last he comes to the lotus flower and finds cool, soothing shelter. Oh, such a soothing place is here! So he takes shelter in the lap of the lotus flower, which gives him a cooling effect. Besides that, the lotus allows the bumblebee to suck its sweet honey and get nourishment.

Similarly, the jéva – brahmäëòa brahmite kona bhägyavän jéva – wanders in innumerable universes throughout innumerable species of life in the material world, and he is getting only suffering, misery, pain and torture; no happiness, no cooling effect. He is only burning in the saàsära-dävänala, the blazing forest fire of material life. This material world is compared to a blazing forest fire. Generally no one lights a fire in a forest, but fire ignites automatically when two pieces of wood, effected by


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the wind, rub together, and the whole forest burns. The animals suffer greatly from this burning. Similarly, in this material world, the conditioned souls are burned by the three types of sufferings: ädhyätmika, ädhibhautika and ädhidaivika. They get a burning sensation. So, after wandering in innumerable species of life, at last a bhagyavän-jéva, a fortunate soul, comes to the lotus feet of Çré Guru and finds shelter in the cooling shade at guru’s lotus feet. Çré Guru gives him shelter, and just as the bumblebee sucks the sweet honey from the lotus, similarly, guru-päda-padma, the lotus feet of guru, allows that soul to suck the nice honey there and get real nourishment, premänanda, real happiness.

Çré Guru-päda-padma-madhuThe Honey Emanating from the Lotus Feet of Çré Guru

The honey, padma-madhu, collected from the lotus flower is a special type of honey. It has medicinal properties for curing eye disease. When there are impurities in the eye and one cannot see clearly and when there is pain, an Äyurvedic doctor recommends using padma-madhu, because it will clear the eye of impurities and you will be able to see clearly. The dåñöi-çakti, will develop. Thereby you will be able to see very subtle things which you could not have seen otherwise. This padma-madhu has such special qualities. This is mentioned in Äyurveda çästra. Similarly, guru-päda-padma-madhu, the honey emanating from the lotus feet of guru, is so sweet, so nectarean! If a fortunate bhakta gets it and can relish it, then all materialism will be washed away. The material eye is covered with the dense darkness of ignorance. Therefore, we offer this prayer:


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oà ajïäna-timirändhasyajïänäïjana-çaläkayä

cakñur unmélitaà yenatasmai çré-gurave namaù

“I was born in the darkest ignorance and my spiritual master, out of causeless mercy, opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”

One who takes shelter at the divine lotus feet of guru receives his mercy. The guru allows that surrendered soul to taste the sweet honey – nectar emanating from his lotus feet. That is the medicine by which all his material contamination will be removed, and he will develop transcendental vision. In the dense darkness of ignorance, ajïäna-andhakära, he was blinded by materialism. Now that ignorance has been dispelled, he receives divya-jïäna-cakñu, the eye of divine knowledge: guru imparts tattva-jïäna, and by the mercy of guru he develops transcendental vision. With that transcendental eye, or vision, he will be able to see the beautiful form of Çyämasundara. There is no more darkness, or ignorance, only effulgent light. This is how the honey that emanates from the lotus feet of guru works. It is wonderful. Therefore, this verse says, sri guru-caraëa-padma. Why and how the feet of Çré Guru are compared to a lotus, is most significant.

The Madhu that Purifies the Heart

Another point is there. The padma-madhu cures and cleanses the impurities in the eyes, but it cannot clean the impurities in the heart, whereas the honey emanating from the lotus feet of


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guru has wonderful characteristics: it cures both the eye as well as the heart. This is çré guru-caraëa-padma-madhu: it purifies the heart, making it a suitable place for Govinda to take rest.

tomära hådoye sadä govinda-viçrämgovinda kohena-mora vaiñëava paräë

“O Vaiñëava Öhäkura, your heart is always the resting place of Lord Govinda. Your heart is Våndävana, the eternal abode of Govinda. Govinda takes rest in your heart peacefully, blissfully. He never leaves your heart.” (Vaiñëave Vijïapti)

Guru makes the heart of a surrendered disciple like that, by giving him shelter at his feet.

The Perfect Unfailing Medicine

Another point is that the conditioned souls are all diseased. They are suffering from various kinds of material ills, bhava-rogé, a chronic disease. Some people have taken many medicines; allopathic, homeopathic and Äyurvedic medicines but their disease is not cured. It has become chronic, incurable. They have lost their vitality. Because of this, they cannot digest any food. They have tried many medicines but taking so much medicine produces a bad effect. We see that many people are taking so many strong drugs, but what is the effect? Their disease becomes chronic; it becomes incurable. Although they eat, they cannot digest; the digestive fire has become very low. A person in such a condition cannot survive; he will die. He cannot digest anything. He has already lost his vitality, so what can be done? Once this condition is present, the kaviräja advises that there is only one


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thing he can eat: padma-madhu, that special type of honey. By taking that padma-madhu, he will regain his vitality. When a person is dying, he cannot eat food, but by administering that special type of honey, he can regain his vitality.

Similarly, a jéva who is wandering throughout innumerable universes is getting only suffering and pain, and so many material ills, bhava-rogé. That jéva has already lost his vitality, jévané-çakti, and has now become completely hopeless. He is afflicted with an incurable disease.

At last, disappointed by every side, he has the fortune to come to the lotus feet of Çré Guru, who is a vaidya, a physician as he knows the perfect unfailing medicine to cure bhava-roga, material ills. Çré Guru knows why this person has been suffering and he knows the disease that is causing his suffering. From innumerable lives that jéva has been suffering the material ills ofthe material world. He is without hope of survival. No medicine will act except one: the honey emanating from the lotus feet of guru, guru-päda-padma-madhu. In the same way that a lotus flower allows the bumblebee whose wings are torn by the thorns of the ketaké flower, to take its shelter, sri guru-pada-padma, the lotus feet of guru allow a hopeless, wandering soul to take shelter there and suck the honey. That suffering soul is thus revitalised, gets nourishment and regains life. This is why it is said ‘çré guru-caraëa-padma’.

Çré Guru Is Säkñät-hari

säkñäd-dharitvena samasta-çästrairuktas tathä bhävyata eva sadbhiùkintu prabhor yaù priya eva tasyavande guroù çré-caraëäravindam


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“The Spiritual Master is honoured as much as the Supreme Lord because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and is followed by all authorities. Therefore, I offer my most respectful obeisances unto the lotus feet of my Spiritual Master, who is a bona fide representative of Lord Hari.” (Çré Çré Gurv-añöaka Verse 7 by Çréla Viçvanätha Cakravarté Öhäkura)

Guru is säkñät-hari, as good as Hari. He does not belong to this material world; he belongs to the spiritual world, Kåñëa’s world, but because of his causeless mercy he comes down here. There are two reasons for his coming. His heart bleeds upon seeing the suffering of the fallen souls, so he voluntarily comes to mitigate their suffering, to deliver them, or he comes by the direction of the Lord, who tells him to go.

Untouched by the Three Modes of Material Nature

It is by the will of Kåñëa that such guru-pada-padma descends here. He descends and stays here in the material world, to shower mercy unto the suffering souls, those jévas who from time immemorial have been drowning in this dreadful ocean of materialistic existence.

Someone may raise the question: “This is the material world, mäyika-jagat, the illusory world, and the three modes of material nature are acting here, sattva, rajo and tamo; if guru comes here, how can he stay and not be affected by it? How can he retain his transcendental nature?” It is very easy to understand this by the following example: the lotus flower lives and grows in water, but it remains untouched by water. Similarly, although the guru


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comes here, he remains untouched. He never becomes affected by the three modes of material nature. Therefore the lotus feet of guru are compared to a lotus.

The bumblebee that remains in the core of a lotus that is in water, is sheltered by the petals of that lotus. Thereby it also remains untouched by the water. Similarly, if a fortunate disciple has sincerely taken shelter at the lotus feet of Çré Guru, he does not need to be afraid of this material world. He will not be affected by material nature. This is the power of the lotus feet of Çré Guru.

The Lotus Blossoms Upon Seeing the Rising of the Sun

Another point is that when the sun rises, the lotus blossoms, and when the sun sets, the petals of the lotus close. The lotus feet of Çré Guru work in a similar way. When the lotus sees the rising of the sun, its petals open and it blossoms. Similarly, the petals of the lotus of guru-päda open when he sees bhakti-våtti, a very urgent, ardent and intense desire in the heart of a jéva, the crying in the heart of a suffering soul to get bhakti, to go back home back to Godhead, to understand Kåñëa and to get Kåñëa. That is like the rising of the sun.

The Petals Close when the Sun Sets

A disciple who has developed this intense burning desire in his heart has been given shelter by guru-pada-padma, but we often see in the course of time that a disciple loses his bhakta-våtti because of aparädha (näma-aparädha or vaiñëava-aparädha). His bhakti-våtti becomes shrunken. He is not carrying out the


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order of guru, he is not hearing the message of guru, he is not accepting his instructions and not acting according to them, so he is avoiding or disobeying guru. That means that the sun is setting for him now. When the sun sets, the petals of the lotus close. Similarly, the guru disappears from such a person. Of course, for a very advanced devotee, who has already developed taste for this transcendental mellow, this is not applicable. It is applicable for the neophyte who has not made any advancement, and who has not developed any taste for it. If that disciple commits some aparädha and associates with offenders or materialistic persons and does not take real sädhu-saìga, then this will take place. That means that the sun will set for him. He disobeys the order of guru, he violates his instructions and directions and acts according to his own whims, so guru-päda-padma will disappear from him.

This is not applicable for those who have already made advancement and developed mature taste, jäta-rati, for this transcendental mellow. They cannot leave it because it has become their life and soul. They cannot survive without it. For them guru-pada-padma never disappears. Such a devotee always sees guru; he knows that guru is always with him. In all conditions he is engaged in the loving service of guru-päda-padma. He is a niñöhäpara-bhakta. For that sädhaka who has achieved at least the minimum stage of niñöhä, guru will never disappear. For the sädhaka who has not achieved the niñöhä stage, however, the apprehension is there that guru may disappear from his vision if he commits aparädha and violates guru’s instructions and order. That means that the sun will set and the petals of the lotus will close.


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Achieve the Minimum Stage of Niñöhä

Guru may be present here in this world or he may have disappeared. When he has left this planet and is not present physically anymore, still, that very advanced devotee, who has already developed taste and has reached the minimum stage of niñöhä, and beyond ruci, açakti or bhäva, who is jäta-rati, is with guru, he sees guru; guru never disappears from his vision. He always sees the presence of his guru and always realises this, but one should achieve the minimum stage of niñöhä, otherwise the apprehension that guru-päda-padma may disappear is there.

Cry for the Mercy of Guru

The çiñya should cry for guru-kåpä, the causeless mercy of the guru. Unless you cry, how can you get kåpä? Without crying, no one can get it! For example, when a child cries, the mother runs to him. “Oh, my child is crying.” The child cannot be pacified by any means other than the mother’s presence. Because she is engaged in performing household duties, the mother may give the child a toy or a doll to play with, but the child will throw down that toy or doll, and cry and cry. When the child cries, the mother runs. Similarly, unless you cry, how can you get that mercy? This crying is required. Therefore we sing this song: karuëä nä hoile, käëòiyä käëòiyä, präëa nä räkhibo ära. We must cry and cry for the mercy of guru. Those who have cried have received this mercy.


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Gurudeva!by Çréla Bhaktivinoda Öhäkura

kåpä-bindu diyä, koro’ ei däse, tåëäpekhä ati hénasakala-sahane, bolo diyä koro nija mäne spåhä-héna

sakale sammän, korite çakati, deho’ nätha! jathäjathatabe to’ gäibo, harinäma-sukhe, aparädha ha ‘be hata

kabe heno kåpä, lobhiyä e jana, kåtärtha hoibe, nätha!çakti-buddhi-hén, ämi ati dén, koro’ more ätma-sätha

jogyatä-vicäre, kichu nähi päi, tomära karuëä särakaruëä nä hoile, käëòiyä käëòiyä, präëa nä räkhibo ära

Gurudeva! By a drop of your mercy, make this servant of yours humbler than a blade of grass. Giving me strength to bear all trials and troubles, make me devoid of all desires for personal honour.

O lord and master! Please give me the power to properly honour all living beings. Only then will I sing the holy name in great ecstasy and all my offences cease.

O lord and master! When will this devotee, obtaining your mercy, become blessed? Devoid of all strength and intelligence, I am very low and fallen. Please make me your own servant.

Upon examining my value, I find that I have none; your mercy is essential to me. Therefore, if you are not merciful I will constantly weep and I will not maintain my life any longer.


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Such crying is required. The child cannot get his mother’s breast unless he cries. Similarly, unless you cry, how can you have the darçana of Çré Guru? You have to cry. When the disciple cries, the guru runs to him, just as the mother runs to her child. Karuëä-maya guru, he is very merciful, causelessly merciful. Out of mercy he comes and gives darçana, while physically manifest. or he comes in a dream and gives darçana when he is not manifested anymore.

The Last Limit of Guru-tattva

This is guru-tattva. Guru-tattva is nitya-tattva, eternal tattva, transcendental tattva. It is eternally manifest, prakaöa. There is no question of being unmanifested, aprakaöa. Çré guru-caraëa is inconceivable. Through your material knowledge, intelligence and merit you cannot understand this. Guru is nitya-parikara, an eternal associate of Çré Çré Rädhä and Kåñëa. This is guru-tattva. He is the associate of both Gaura and Kåñëa. Especially the last limit, avadhi, of guru-tattva is nityänanda-tattva, nityänanda-svarüpa, and Nityänanda is eternally with Gaura, gaura-parikara. Similarly, Çré Guru is an eternal associate of both Gaura and Kåñëa.

Sevya-bhagavän and Sevaka-bhagavän

Between guru and Kåñëa there is no difference in tattva, therefore it is said säkñäd-dharitvena: he is säkñät-hari, as good as Lord Hari. The only difference is that one is äçraya-tattva and the other is viñaya-tattva. Lord Hari is viñaya-tattva, whereas guru


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is äçraya-tattva. Guru is sevaka-bhagavän, servitor Bhagavän, and Kåñëa or Hari is sevya-bhagavän. Both are Bhagavän: sevya-bhagavän and sevaka-bhagavän: viñaya and äçraya. Otherwise, in tattva they are one.

Kåñëa Appears in the Form of Guru

guru kåñëa-rüpa hana çästrera pramäëeguru-rüpe kåñëa kåpä karena bhakta-gaëe

According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kåñëa. Lord Kåñëa in the form of the spiritual master delivers His devotees.

(Caitanya-caritämåta, Ädi-lélä 1.45)

Kåñëa showers His mercy in the form of guru. Without that mercy one cannot understand Kåñëa, one cannot approach Him and cannot go back home, back to Godhead. Kåñëa appears before us in the form of guru. Guru appears here to help us and act as a friend. By showering his causeless mercy he delivers us from the unlimited suffering we have undergone from time immemorial. As the Paramätmä, who is present in the heart and is known as caitya-guru, He prompts us from within and gives us intelligence whereby we act in a correct way. He guides us so that we do not commit any errors or mistakes. This is the incomparable glory of the lotus feet of Çré Guru. It is indescribable.


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Krsna-kåpä-çré-mürtiThe Embodiment of Kåñëa’s Mercy

Both çikñä-guru and dékñä-guru are representative of Kåñëa, and their kåpä, mercy is unlimited. There is no difference between çikñä-guru and dékñä-guru.

yadyapi ämära guru—caitanyera däsatathäpi jäniye ämi täìhära prakäça

(Caitanya-caritämåta, Ädi-lélä 1.44)

Though my guru is a servant of Caitanya, still I know he is His manifestation, täìhära prakäça. This is tattva. Therefore we say that Çré Gurudeva is krsna-kåpä-çré-mürti, the embodiment of kåñëa-kåpä. If kåñëa-kåpä assumes a body and appears, that is Çré Guru. If someone develops guru-bhakti, then he gets Kåñëa. In the Svetäçvatara Upaniñad (6.23) is stated:

yasya deve parä bhaktir yathä deve tathä gurau

tasyaite kathitä hy arthä prakäçante mahätmanaù

There is no difference between guru-bhakti and krsna-bhakti. Yasya deve parä bhaktir yathä deve tathä gurau, one who has developed parä-bhakti, supreme devotion towards Bhagavän as well as towards guru is a very fortunate jéva, soul. Unto him all transcendental knowledge will manifest. He will understand the


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import of all the Vedas. Without this it will never manifest.

Çré Guru Is Rädhä-préya-sakhé

Çré Guru is a very dear associate of Kåñëa, kåñëa-préya-jana. He is rädhä-préya-däsé, a dear girl companion of Rädhäräëé, a rädhä-däsé. Çré Guru is rädhä-däsé, rädhä-préya-sakhé, a maidservant of Rädhäräëé, like Rüpa Maïjäré. Mula-guru-tattva, the original guru-tattva is nityänanda-tattva. So, by gradually descending through the parampara, that guru has come to us; that is nityänanda-tattva. Nitaicand is both dékñä and çikñä-guru, and caitya-guru is also the manifestation of Nitaicand. He is guru-tattva. There is only a difference of activity, lélä, nothing else.

That is why we sing this song Çré guru-caraëa-padma by Çréla Narottama däsa Öhäkura, describing the significance of caraëa-padma, the lotus feet of Çré Guru, and why they are compared to the lotus flower.

Worship Çré Guru with the Utmost Care

Vando mui sävadhäna mate – you should offer prayers and worship to him, vandanä, with the utmost care, sävadhäna mate. There are three types of vandanä: käyika, väcika and mänasika –through your body, words, and mind. With our body, we fall flat on the ground and offer our daëòavat praëämas to Gurudeva – käya-vandanä. Also, through your body, with whatever you have (it may be money, material opulence), giving everything, you should render service. If you have some followers, then with all of them, your subordinates, you should also serve guru. Followers means you have a family: you have a wife, a son, a daughter, servants,


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and friends. So, through all your family members and friends you should serve guru. That is käyika, physical service. Thus, through käyika, väcika, and mänasika, your body, mind and speech, you should offer prayers, obeisances and worship to the lotus feet of guru. One should serve with all one’s capacity, which is why it says vando mui sävadhäna mate – one should do vandanä with the utmost care.

Through our words, we offer prayers and glorify the guru, which is väcika-vandanä. One should also hear from the guru, hear guru-väkya, and speak whatever you have heard from the guru, to others; allow others to hear through you. That is also using your words. Paripraçna should also be there: If you have any doubts, then you should humbly ask questions and get them clarified. These are all types of väcika-sevä.

Through our mind, we always think of the beautiful, peaceful, and transcendentally blissful lotus feet of guru. Always meditating and thinking, cintana, about them. In your mind you should also put firm, unflinching faith in the words of the guru. You should understand that “My guru manifests before me in various forms to help me and to shower his mercy on me.” This is how one serves the guru through one’s mind. That is mänasika-vandanä.

All Vaiñëava sädhus in the world are manifestations of

Gurudeva. Guru-kåpä, the mercy of guru is my only asset, nothing else. Therefore we say, “vando mui sävadhäna mate – I do guru-vandanä with the utmost care.” Be careful and never be careless!


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Gurudeva Opens Kåñëa’s Saàsära

Kåñëa is the only enjoyer. The jéva can never be the enjoyer. Gurudeva teaches, “Whatever you find in this world is all paraphernalia for Kåñëa’s enjoyment, not for your enjoyment.” Just as we want to be free from the clutches of mäyä, Bhagavän, the Supreme Lord Kåñëa, also wants to take us out of mäyä’s clutches and engage us in service to Him. Kåñëa is the only enjoyer, and His desire for enjoyment is unlimited, ananta; thus He wants to enjoy by taking everyone into His domain. We are tiny jévas. We have no capacity to enjoy, because the jéva is not the enjoyer. We have only developed this puruña abhimäna, the thought that we will enjoy. It is only a misconception, because the jéva has no capacity to enjoy. Kåñëa has unlimited capacity to enjoy in unlimitedly different ways, and the jéva is to be enjoyed, upabhogya. The jéva is not bhoktä, the enjoyer. Guru tells me that I am an eternal servant of Kåñëa, that I should be engaged in Kåñëa’s service, but where is Kåñëa and where am I? How can I serve Him? Is Kåñëa in the material world? No, Kåñëa is in the spiritual world, kåñëa-saàsära. Kåñëa’s world is Vaikuëöha, where there is an abundance of enjoyment.

Kåñëa is there in His abode, vaikuëöha-räjya, the spiritual world, and we are here in the sakuëöha-jagat, the miserable material world. How then can we serve Him? Kåñëa has made a trick for us. What is that trick? That trick is Çré Gurudeva. Kåñëa has sent Gurudeva to the material world, and Gurudeva has spread Kåñëa’s saàsära here. That is Kåñëa’s desire, “Let My saàsära manifest in this world.” All sädhus and mahäjanas are gurus, so Kåñëa has sent them to manifest His saàsära. The Supreme Lord has not told them, “You go and do your own saàsära.” Rather, Kåñëa has


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said, “You go there and do My saàsära.” So, by Kåñëa’s desire, Gurudeva has come to this material world and opened Kåñëa’s saàsära. Kåñëa is his eternal master, nitya-svämé. Gurudeva has completely surrendered and dedicated his life, käya-mana-väkya, his body, mind and speech, his soul, everything to Him. That is Çré Guru: He takes those who take shelter at his lotus feet and makes them enter Kåñëa’s saàsära. Gurudeva tells us, “I am doing Kåñëa’s saàsära, giving everything for the enjoyment of Kåñëa. Please come and enter into Kåñëa’s saàsära, then you will be free from the clutches of mäyä. You will be free from all material sufferings.”

You Have to Approach Çré Guru

Gurudeva may sit in any secluded place and engage himself in his bhajana. He may sit by the side of Rädhä-kuëòa or Çyäma-kuëòa, and erect a cottage there to do his bhajana. But why has he come here, especially to the Western world, where mäyä is very strong and where gross materialists are? He has given up his solitary place and has come here because his heart bleeds upon seeing the suffering of the jévas. He has come to give you the opportunity to do hari-bhajana, service to Kåñëa. He has come to teach you that and to give you that opportunity. You have forgotten Kåñëa, so he has come here just to revive your memory. He has opened a factory so that you can become an employee in it; you can enter into Kåñëa’s saàsära. Some people may say, “I am doing hari-näma. I am chanting hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare.” You may be chanting, you may be doing hari-bhajana, but unless you enter into Kåñëa’s saàsära, what value is there? No value. So, in order to enter into Kåñëa’s saàsära you have to approach Çré Guru, a


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bona fide guru. That Gurudeva is calling, “Come! Come! Enter into the saàsära of Kåñëa that I have opened here.” Unless you enter into krsna-saàsära, you cannot chant without offence. You may be chanting läkhas and läkhas of names, but it is all offensive chanting, so your anarthas cannot be destroyed. Even if you chant läkhas of offensive names, you cannot make any advancement at all. Many are chanting, but what are they getting? By chanting alone can one go to Vaikuëöha? No. Gurudeva has come here to teach you that you should enter into guru-saàsära, which means Kåñëa’s saàsära. You are a servant, you should render service, and enter into the guru-gåha, and then you will achieve perfection. Otherwise you cannot have perfection.

Join Kåñëa-sevä-yajïa

What do you expect to receive upon entering into the saàsära of guru? Do you only want to take, and not give anything? You have received so much from guru, haven’t you? You have received a lot, but, unless you are a servant, unless you serve in the house of the guru, what is the benefit? There will be no benefit. Therefore, guru says, “Come and join. Enter into my saàsära, it is Kåñëa’s saàsära. Join here! Join here! Then all your anarthas will be destroyed.” Dedicate your body, mind and speech, your soul, everything to the service of Çré Guru.

You have come to the house of guru. He has opened a factory, so you should be an employee in that factory. Who can give you that kind of employment? Will the government give it to you? No. Gurudeva will give you employment in the factory he has opened. That employment is service to Kåñëa, kåñëa-sevä-yajïa. To offer service to Kåñëa, is yajïa, sacrifice, sevä-yajïa. Unless you


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join in that seva-yajïa, unless you render service in guru-gåha, you cannot get the real benefit of this process at all.

Gaurasundara Mahäprabhu speaks and teaches through Çré Guru. So, giving everything you have to serve Çré Guru, with käya-mana-väkya – body, mind and speech – then perfection is guaranteed, definitely, whatever your impediments or obstacles are. There are so many impediments! This material world means that there is danger at every step. There are drawbacks and very large stumbling blocks at every step, but if you completely surrender through your body, mind and speech, then all impediments, obstacles and stumbling blocks will be destroyed within a moment. In this very life you will achieve perfection; there is no doubt about it. Without the mercy of guru, without service to guru, no one can understand Kåñëa, no one can approach Kåñëa, and no one can get Kåñëa, the ultimate goal of human life. Therefore we offer this prayer every day, and offer worship to Çré Guru,

çré guru-caraëa-padma,

kevala-bhakati-sadma,

vando mui sävadhäna mate

“The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence.”

Çré Guru-caraëa-padmaThe Lotus Feet of Çré Guru“As the lotus grows in water,

similarly the lotus feet of Śrī Guru are like a lotus

that grows in the ocean of bhakti-rasa. These lotus feet are aprākṛta, transcendental,

not material. They are the abode of transcenden-tal bhakti-rasa, filled with mādhurī, all sweetness and

beauty, and very relishable. Just as the lotus looks very beautiful to the eye, nayana-abhirāma, and attractive to the heart, citta-ākarṣaka, because it is shining attractively, similarly, in the eye of the disciple the lotus feet of guru also

glisten with affection. ”


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