The Birth of Krishna

The Advent of Krishna

 by A.C. Bhaktivedanta Swami Prabhupada 

with thanks to BBT ISKCON

Kamsa began to think: "What is to be done with Devaki? Surely she has Visnu or Krsna within her womb, so it is certain that Krsna has come to execute the mission of the demigods. And even if I immediately kill Devaki, His mission cannot be frustrated."

Kamsa knew very well that no one can frustrate the purpose of Visnu. Kamsa thought: "If I kill Devaki at the present moment, Visnu will enforce His supreme will. To kill Devaki just now would be a most abominable act.

No one desires to kill his reputation, even in an awkward situation; if I kill Devaki now, my reputation will be spoiled. Devaki is a woman, and she is under my shelter; she is pregnant, and if I kill her, immediately all my reputation, the result of pious activities and duration of life, will be finished." Kamsa thus meditated on all the pros and cons of killing Devaki at that time. and finally decided not to kill Devaki right away but to wait and see.

But his mind became absorbed in animosity against the Personality of Godhead. He patiently waited for the deliverance of the child, expecting to kill Him, as he had done with the other babies of Devaki.

At this time Brahma and Siva, accompanied by sages like Narada and the demigods, invisibly appeared in the house of Kamsa. They began to pray for the Supreme Personality of Godhead.

Devaki was very much afraid of her brother Kamsa because he had already killed so many of her children. She used to remain very anxious about Krsna. In the Visnu Purana it is stated that in order to pacify Devaki, all the demigods, along with their wives, used to always visit her to encourage her not to be afraid that her son would be killed by Kamsa. Krsna, who was within her womb, was to appear not only to diminish the burden of the world but specifically to protect the interest of the Yadu dynasty, and certainly to protect Devaki and Vasudeva.

At that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. There were auspicious stars visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the minds of everyone there were signs of good fortune. The rivers were flowing full of waters, and lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks.

All the birds within the forests began to sing with sweet voices, and the peacocks began to dance along with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brahmanas, who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings.

Due to disturbances created by the demoniac kings, the sacrificial fire alter had been almost stopped in the houses of brahmanas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brahmanas were very distressed in mind, intelligence and activities, but just on the point of Krsna's appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.

Gandharvasbegan to sing. In the heavenly planets, the angels sang and the Apsaras danced.

Gods and sages showered flowers from the sky. At the seashore, there was the sound of mild waves, and above the sea there were clouds in the sky which began to thunder very pleasingly.

And so it was that  Lord Visnu, who lives in the hearts of all living beings appeared in the darkness of night as the living God Himself before Devaki. His birth was like the full moon rising on the eastern horizon.

Vasudeva saw that wonderful child born as a baby with four hands, holding conchshell, club, disc, and lotus flower, decorated with the mark of Srivatsa, wearing the jeweled necklace of kaustubha stone, dressed in yellow silk, appearing dazzling like a bright blackish cloud, wearing a helmet bedecked with the vaidurya stone, valuable bracelets, earrings and similar other ornaments all over His body and an abundance of hair on His head.

Advent of Krishna

 Vasudeva was astonished. How could a newly born child be so decorated? He could therefore understand that Lord Krsna had now appeared, and he became overpowered by the occasion. Vasudeva very humbly wondered that although he was an ordinary living entity conditioned by material nature and was externally imprisoned by Kamsa, the all-pervading Personality of Godhead, Visnu or Krsna, was appearing as a child in his home, exactly in His original position. No earthly child is born with four hands decorated with ornaments and nice clothing, fully equipped with all the signs of the Supreme Personality of Godhead. Over and over again, Vasudeva glanced at his child, and he considered how to celebrate this auspicious moment: "Generally, when a male child is born," he thought, "people observe the occasion with jubilant celebrations, and in my home, although I am imprisoned, the Supreme Personality of Godhead has taken birth. How many millions of millions of times should I be prepared to observe this auspicious ceremony!"

Advent of Krishna

When Vasudeva, who is also called Anakadundubhi, was looking at his newborn baby, he was so happy that he wanted to give many thousands of cows in charity to the brahmanas. According to the Vedic system, whenever there is an auspicious ceremony in the ksatriya king's palace, the king gives many things in charity. Cows decorated with golden ornaments are delivered to the brahmanas and sages. Vasudeva wanted to perform a charitable ceremony to celebrate Krsna's appearance, but because he was shackled within the walls of Kamsa's prison, this was not possible. Instead, within his mind he gave thousands of cows to the brahmanas.

Vasudeva offers prayers

When Vasudeva was convinced that the newborn child was the Supreme Personality of Godhead Himself, he bowed down with folded hands and began to offer Him prayers. At that time Vasudeva was in the transcendental position, and he became completely free from all fear of Kamsa. The newborn baby was also flashing His effulgence within the room in which He appeared.

Vasudeva then began to offer his prayers. "My dear Lord, I can understand who You are. You are the Supreme Personality of Godhead, the Supersoul of all living entities and the Absolute Truth. You have appeared in Your own eternal form which is directly perceived by us. I understand that because I am afraid of Kamsa, You have appeared just to deliver me from that fear. You do not belong to this material world; You are the same person who brings about the cosmic manifestation simply by glancing over material nature."

Mahavishnu

One may argue that the Supreme Personality of Godhead, who creates the whole cosmic manifestation simply by His glance, cannot come within the womb of Devaki, the wife of Vasudeva. To eradicate this argument, Vasudeva said, "My dear Lord, it is not a very wonderful thing that You appear within the womb of Devaki because the creation was also made in that way. You were lying in the Causal Ocean as Maha-Visnu, and by Your breathing process, innumerable universes came into existence. Then You entered into each of the universes as Garbhodakasayi Visnu. Then again You expanded Yourself as Ksirodakasayi Visnu and entered into the hearts of all living entities and entered even within the atoms. Therefore Your entrance in the womb of Devaki is understandable in the same way. You appear to have entered, but You are simultaneously all-pervading. We can understand Your entrance and nonentrance from material examples. The total material energy remains intact even after being divided into sixteen elements. The material body is nothing but the combination of the five gross elements--namely earth, water, fire, air and ether. Whenever there is a material body, it appears that such elements are newly created, but actually the elements are always existing outside of the body. Similarly, although You appear as a child in the womb of Devaki, You are also existing outside. You are always in Your abode, but still You can simultaneously expand Yourself into millions of forms.

"One has to understand Your appearance with great intelligence because the material energy is also emanating from You. You are the original source of the material energy, just as the sun is the source of the sunshine. The sunshine cannot cover the sun globe, nor can the material energy--being an emanation from You--cover You. You appear to be in the three modes of material energy, but actually the three modes of material energy cannot cover You. This is understood by the highly intellectual philosophers. In other words, although You appear to be within the material energy, You are never covered by it."

We hear from the Vedic version that the Supreme Brahman exhibits His effulgence, and therefore everything becomes illuminated. We can understand from Brahma-samhita that the brahmajyoti, or the Brahman effulgence, emanates from the body of the Supreme Lord. And from the Brahman effulgence, all creation takes place. It is further stated in the Bhagavad-gita that the Lord is also the support of the Brahman effulgence. Originally He is the root cause of everything. But persons who are less intelligent think that when the Supreme Personality of Godhead comes within this material world, He accepts the material qualities. Such conclusions are not very mature, but are made by the less intelligent.

The Supreme Personality of Godhead is directly and indirectly existing everywhere; He is outside this material creation, and He is also within it. He is within this material creation not only as Garbhodakasayi Visnu; He is also within the atom. Existence is due to His presence. Nothing can be separated from His existence. In the Vedic injunction we find that the Supreme Soul or the root cause of everything has to be searched out because nothing exists independent of the Supreme Soul. Therefore the material manifestation is also a transformation of His potency. Both inert matter and the living force--soul--are emanations from Him. Only the foolish conclude that when the Supreme Lord appears He accepts the conditions of matter. Even if He appears to have accepted the material body, He is still not subjected to any material condition. Krsna has therefore appeared and defeated all imperfect conclusions about the appearance and disappearance of the Supreme Personality of Godhead.

"My Lord, Your appearance, existence and disappearance are beyond the influence of the material qualities. Because Your Lordship is the controller of everything and the resting place of the Supreme Brahman, there is nothing inconceivable or contradictory in You. As You have said, material nature works under Your superintendence. It is just like government officers working under the orders of the chief executive. The influence of subordinate activities cannot affect You. The Supreme Brahman and all phenomena are existing within You, and all the activities of material nature are controlled by Your Lordship.

"You are called suklam. Suklam, or 'whiteness' is the symbolic representation of the Absolute Truth because it is unaffected by the material qualities. Lord Brahma is called rakta, or red, because Brahma represents the qualities of passion for creation. Darkness is entrusted to Lord Siva because he annihilates the cosmos. The creation, annihilation and maintenance of this cosmic manifestation is conducted by Your potencies, yet You are always unaffected by those qualities. As confirmed in the Vedas, harir hi nirgunah saksat: the Supreme Personality of Godhead is always free from all material qualities. It is also said that the qualities of passion and ignorance are nonexistent in the person of the Supreme Lord.

"My Lord, You are the supreme controller, the Personality of Godhead, the supreme great, maintaining the order of this cosmic manifestation. And in spite of Your being the supreme controller, You have so kindly appeared in my home. The purpose of Your appearance is to kill the followers of the demoniac rulers of the world who are in the dress of royal princes but are actually demons. I am sure that You will kill all of them and their followers and soldiers.

"I understand that You have appeared to kill the uncivilized Kamsa and his followers. But knowing that You were to appear to kill him and his followers, he has already killed so many of Your predecessors, elder brothers. Now he is simply awaiting the news of Your birth. As soon as he hears about it, he will immediately appear with all kinds of weapons to kill You."

After this prayer of Vasudeva, Devaki, the mother of Krsna, offered her prayers. She was very frightened because of her brother's atrocities. Devaki said, "My dear Lord, Your eternal forms, like Narayana, Lord Rama, Sesa, Varaha, Nrsimha, Vamana, Baladeva, and millions of similar incarnations emanating from Visnu, are described in the Vedic literature as original. You are original because all Your forms as incarnations are outside of this material creation. Your form was existing before this cosmic manifestation was created. Your forms are eternal and all-pervading. They are self-effulgent, changeless and uncontaminated by the material qualities. Such eternal forms are ever-cognizant and full of bliss; they are situated in transcendental goodness and are always engaged in different pastimes. You are not limited to a particular form only; all such transcendental eternal forms are self-sufficient. I can understand that You are the Supreme Lord Visnu.

"After many millions of years, when Lord Brahma comes to the end of his life, the annihilation of the cosmic manifestation takes place. At that time the five elements--namely earth, water, fire, air and ether--enter into the mahat-tattva. The mahat-tattva again enters, by the force of time, into the nonmanifested total material energy; the total material energy enters into the energetic pradhana, and the pradhana enters into You. Therefore after the annihilation of the whole cosmic manifestation, You alone remain with Your transcendental name, form, quality and paraphernalia.

"My Lord, I offer my respectful obeisances unto You because You are the director of the unmanifested total energy, and the ultimate reservoir of the material nature. My Lord, the whole cosmic manifestation is under the influence of time, beginning from the moment up to the duration of the year. All act under Your direction. You are the original director of everything and the reservoir of all potent energies.

"Therefore my Lord, I request You to save me from the cruel hands of the son of Ugrasena, Kamsa. I am praying to Your Lordship to please rescue me from this fearful condition because You are always ready to give protection to Your servitors." The Lord has confirmed this statement in the Bhagavad-gita by assuring Arjuna, "You may declare to the world, My devotee shall never be vanquished."

While thus praying to the Lord for rescue, mother Devaki expressed her motherly affection: "I understand that this transcendental form is generally perceived in meditation by the great sages, but I am still afraid because as soon as Kamsa understands that You have appeared, he might harm You. So I request that for the time being You become invisible to our material eyes." In other words, she requested the Lord to assume the form of an ordinary child. "My only cause of fear from my brother Kamsa is due to Your appearance. My Lord Madhusudana, Kamsa may know that You are already born. Therefore I request You to conceal this four-armed form of Your Lordship which holds the four symbols of Visnu--namely the conchshell, the disc, the club and the lotus flower. My dear Lord, at the end of the annihilation of the cosmic manifestation, You put the whole universe within Your abdomen; still by Your unalloyed mercy You have appeared in my womb. I am surprised that You imitate the activities of ordinary human beings just to please Your devotee."

On hearing the prayers of Devaki, the Lord replied, "My dear mother, in the millennium of Svayambhuva Manu, My father Vasudeva was living as one of the Prajapatis, and his name at that time was Sutapa, and you were his wife named Prsni. At that time, when Lord Brahma was desiring to increase the population, he requested you to generate offspring. You controlled your senses and performed severe austerities. By practicing the breathing exercise of the yoga system, both you and your husband could tolerate all the influences of the material laws: the rainy season, the onslaught of the wind, and the scorching heat of the sunshine. You also executed all religious principles. In this way you were able to cleanse your heart and control the influence of material law. In executing your austerity, you used to eat only the leaves of the trees which fell to the ground. Then with steady mind and controlled sex drive, you worshiped Me, desiring some wonderful benediction from Me. Both of you practiced severe austerities for twelve thousand years, by the calculation of the demigods. During that time, your mind was always absorbed in Me. When you were executing devotional service and always thinking of Me within your heart, I was very much pleased with you. O sinless mother, your heart is therefore always pure. At that time also I appeared before you in this form just to fulfill your desire, and I asked you to ask whatever you desired. At that time you wished to have Me born as your son. Although you saw Me personally, instead of asking for your complete liberation from the material bondage, under the influence of My energy, you asked Me to become your son."

In other words, the Lord selected His mother and father--namely Prsni and Sutapa--specifically to appear in the material world. Whenever the Lord comes as a human being, He must have someone as a mother and father, so He selected Prsni and Sutapa perpetually as His mother and father. And on account of this, both Prsni and Sutapa could not ask the Lord for liberation. Liberation is not so important as the transcendental loving service of the Lord. The Lord could have awarded Prsni and Sutapa immediate liberation, but He preferred to keep them within this material world for His different appearances, as will be explained in the following verses. On receiving the benediction from the Lord to become His father and mother, both Prsni and Sutapa returned from the activities of austerity and lived as husband and wife in order to beget a child who was the Supreme Lord Himself.

In due course of time Prsni became pregnant and gave birth to the child. The Lord spoke to Devaki and Vasudeva: "At that time My name was Prsnigarbha. In the next millennium also you took birth as Aditi and Kasyapa, and I became your child of the name Upendra. At that time My form was just like a dwarf, and for this reason I was known as Vamanadeva. I gave you the benediction that I would take birth as your son three times. The first time I was known as Prsnigarbha, born of Prsni and Sutapa, the next birth I was Upendra born of Aditi and Kasyapa, and now for the third time I am born as Krsna from you, Devaki and Vasudeva. I appeared in this Visnu form just to convince you that I am the same Supreme Personality of Godhead again taken birth. I could have appeared just like an ordinary child, but in that way you would not believe that I, the Supreme Personality of Godhead, have taken birth in your womb. My dear father and mother, you have therefore raised Me many times as your child, with great affection and love, and I am therefore very pleased and obliged to you. And I assure you that this time you shall go back to home, back to Godhead, on account of your perfection in your mission. I know you are very concerned about Me and afraid of Kamsa. Therefore I order you to take Me immediately to Gokula and replace Me with the daughter who has just been born to Yasoda."

Having spoken thus in the presence of His father and mother, the Lord turned Himself into an ordinary child and remained silent.

Being ordered by the Supreme Personality of Godhead, Vasudeva attempted to take his son from the delivery room, and exactly at that time, a daughter was born of Nanda and Yasoda. She was Yogamaya, the internal potency of the Lord. 

"the doorkeepers were overwhelmed with sleep"

By the influence of this internal potency, Yogamaya, all the residents of Kamsa's palace, especially the doorkeepers, were overwhelmed with deep sleep, and all the palace doors opened, although they were barred and shackled with iron chains. The night was very dark, but as soon as Vasudeva took Krsna on his lap and went out, he could see everything just as in the sunlight.

In the Caitanya-caritamrta it is said that Krsna is just like sunlight, and wherever there is Krsna, the illusory energy, which is compared to darkness, cannot remain. 

"Godhead is light, nescience is darkness, where there is Godhead there is no nescience."

When Vasudeva was carrying Krsna, the darkness of the night disappeared. All the prison doors automatically opened. At the same time there was a thunder in the sky and severe rainfall. While Vasudeva was carrying his son Krsna in the falling rain, Lord Sesa in the shape of a serpent spread His hood over the head of Vasudeva so that he would not be hampered by the rainfall. Vasudeva came onto the bank of the Yamuna and saw that the water of the Yamuna was roaring with waves and that the whole span was full of foam. 

Vasudeva crosses the Yamuna

Still, in that furious feature, the river gave passage to Vasudeva to cross, just as the great Indian Ocean gave a path to Lord Rama when He was bridging over the gulf. In this way Vasudeva crossed the river Yamuna. On the other side, he went to the place of Nanda Maharaja situated in Gokula, where he saw that all the cowherd men were fast asleep. 

Nanda Maharaja

He took the opportunity of silently entering into the house of Yasoda, and without difficulty he replaced his son, taking away the baby girl newly born in the house of Yasoda. Then, after entering the house very silently and exchanging the boy with the girl, he again returned to the prison of Kamsa and silently put the girl on the lap of Devaki. He again clamped the shackles on himself so that Kamsa could not recognize that so many things had happened.

Mother Yashoda

Mother Yasoda understood that a child was born of her, but because she was very tired from the labor of childbirth, she was fast asleep. When she awoke, she could not remember whether she had given birth to a male or a female child.

Thus ends the Bhaktivedanta purport of the Third Chapter of Krsna, "Birth of Lord Krsna."

Learning how to learn

The Land of Gurus

In the Śrīmad Bhāgavatam (11.9.31) it is stated:

na hy ekasmād guror jñānaṁ su-sthiraṁ syāt su-puṣkalam

“One certainly cannot get complete knowledge from only one Guru.” In the highest stage of devotion, we must see not only one Guru; we must see that Guru is everywhere. In the land of Kṛṣṇa, all are Gurus; our transformation should be towards that. Everything in the spiritual world, the entire environment, is our Guru, and we are servants. To enter into Vaikuṇṭha, or Goloka, means that on all sides we must see Guru and pay our respects. There is gradation of course, but all are Guru.

There are different classes of Guru. All Vaiṣṇavas are considered Gurus. If the Spiritual Master gives even one letter to the disciple, what is contained there is infinite. The knowledge given by the Spiritual Master is infinite. To know and understand it fully, however, different sources are necessary.

In the highest position one can read devotion to Kṛṣṇa from everywhere. If we can attain the proper vision, then everything will supply inspiration towards the performance of our duties. Whenever Mahāprabhu saw a forest, He saw it as Vṛndāvan. Whenever He saw a river, He saw the Yamunā. Whenever He saw a hill, He saw it as Govardhan Hill. In that highest stage, wherever we cast our glance, it will remind us about our Lord. That is the duty of Guru. They will teach us, they will press us to engage ourselves in service to Kṛṣṇa. Wherever we cast our glance, whatever we come in contact with will only excite us: “Do your duty.” That is Guru. Our Guru is whoever gives us impetus for the service of Kṛṣṇa, whoever helps us to look towards the centre. So, because every atom in Vaikuṇṭha and Goloka will encourage us towards our duty, they are all our Gurus. Gurus will be very amply available when we can raise ourselves to a higher level.

Guru—dispels darkness

When we are in the lower stages of material conception, everything we see takes us away from the centre by the out-carrying current. Whatever we see says, “Oh, come and enjoy me.” The invitation of enjoyment is found here in the lower level, and the inspiration of renunciation is also found in a particular stage. The impersonalists who desire salvation say, “Whatever we find here is temporary. Reject it all!” But devotion is the positive side. From the side of devotion, everything will draw me towards the centre, towards Kṛṣṇa. And those who will help us in that way are our Gurus. Guru means ‘one who dispels the darkness of both enjoyment and renunciation’.

Kṛṣṇa tells us not to particularise in one point (Āchāryaṁ Māṁ vijānīyān). There are so many Śikṣā-gurus in the line, and it is our good fortune to see more Gurus, to come to the stage where we see Gurus everywhere. Everywhere we shall try to draw the hints of the auspicious presence of Godhead. Kṛṣṇa says, “One who can see Me everywhere, and everything in Me, is never lost to Me, nor I to him.”

yo māṁ paśyati sarvatra sarvaṁ cha mayi paśyati

(Śrīmad Bhagavad-gītā: 6.30)

We shall try to see Him in every medium. Then our position is safe. Not to see Guru is a dangerous position. But if we can see Guru everywhere, advising us to concentrate our energy towards the service of God, then we’ll be safe. Of course, there is also a specific vision of Guru, from whom I can get the maximum immediate help. But ultimately, Kṛṣṇa says, “I am the Āchārya: see Me in him.”

Jewel within the palm

Who is Āchārya? One who knows how to give due respect to his own Āchārya. Baladev Vidyābhūṣaṇ has explained in one of his commentaries how both Rūpa and Sanātan Goswāmī have shown Govinda to the world. He says that if one has a jewel in his hand, he can show the jewel in various ways by holding it differently. Rūpa and Sanātan have each dealt in various ways with the jewel by the Name of Govinda, who is always served by the Supreme Goddess of fortune. They have both shown that high substance, Govinda, to the world, just as a jewel within their palms.

So not only in the supreme goal of life, but in everything, our knowledge depends on more than one source. We mainly learn from one place, but this is verified and corroborated by many sources; then it comes to be proper knowledge. In the nyāya śāstra, the codes of logic, the six processes of acquiring knowledge are mentioned: viṣaya, the thesis; saṁśaya, the antithesis; pūrva-pakṣa, cross-examination; mīmāṁsā, synthesis; siddhānta, conclusion; and saṅgatiḥ, verification from different sources. After these six stages, something may come in the name of truth in this world. Any knowledge presupposes consultation with different sources, although mainly we can get it from one source. In the beginning we enquire about the truth, not from one, but from many sources. Then we concentrate to enquire from a particular higher source.

Our first connection with the truth comes from here and there in small quantities. First there is ajñāta-sukṛti, unknown pious activities; then jñāta-sukṛti, pious activities performed in knowledge; then śraddhā, faith; then sādhu-saṅga, the company with saints. In this way, we search for Śrī Kṛṣṇa. We enquire here and there. Many saints help us to a certain extent. Ultimately we go to that Spiritual Master in whom we find the greatest possibility of learning the truth, and we surrender there.

Having accepted a Spiritual Master, one will find that his Guru has so many disciples, and he will take from them also. His Spiritual Master will recommend some books for him. He will say, “Read Bhagavad-gītā and Śrīmad Bhāgavatam.” That will also help us to get so many Gurus—through the books, where we will find many references and quotations from many Gurus.

All are Guru

All of them have their contribution, and ultimately we must understand that we have to enter into the land of the Gurus. Everyone should be respected as Guru that gives impetus to me to search for Kṛṣṇa, to serve Kṛṣṇa. They will all help to carry me to the centre. And this is the most fortunate position: to see everyone, everywhere, as Guru, to see that no one is our servant, and no one is indifferent to us. That is our highest fortune: to attain that highest spiritual environment where everyone is our Guru. Here, everyone is our servant; even our father and mother. We want to draw something from everyone in this world of exploitation. And by renunciation everything is eliminated; it is a deserted position. If we are to enter into the land of eternal prospect, then we must learn to see that all are our Guru, and we are servants.

They are all Gurus, and they are all our well-wishing guardians. In that plane, we shall imbibe help from everywhere. Their benediction and their grace will come from everywhere. They are all well-wishers, all guardians; they all guide us towards the highest attainment of our fortune. There cannot be any objection to that.

But still there is gradation, just as in the very existence of God there is gradation: Vāsudev, Viṣṇu, Nārāyaṇ, Dvārakeś, Mathureś, Svayam Bhagavān Kṛṣṇa—there are so many levels. Gradation is always there, according to our inner position. So, we must not be afraid.

Of course there is a time, when we are surrounded by an unfavourable environment, that the association of a real saint is very rare. In that stage, we may be warned not to mix with the māyāvādīs, Buddhists, Śaṅkarites, nāgā-bābās, and so many other groups of so-called sādhus, so that we may not run hither and thither only to find a guru to get any advice. To save us from such unfavourable circumstances, to protect us, we are warned, “Don’t try to see Guru everywhere.” In a particular stage, however, when we already have a taste for the real truth, we are taken to that plane where everyone is our Guru, helping us advance towards our destination.

This caution is valuable in the beginning because there are so many cheaters who want to devour us. At that stage especially, to help us proceed towards the goal, we must exclusively concentrate on our Guru, avoiding the Buddhists, māyāvādīs, atheists, and all those who wear red rags in the name of sādhus.

Still, in every sampradāya, or religious tradition, that trick has been used: “Only listen here. Stick to the words of your Guru, the advice of your Guru. Don’t try to mix hither and thither, to run here and there to get advice. So many teachers are the enemies of your Guru. They are not preaching the real truth.” That warning is necessary in some stage. “Don’t try to see Guru everywhere, because in this world so many men in the dress of sādhus are going on with their lower campaign.” This warning should come in that stage.

Hurled down to Vaikuṇṭha

And in the lower stage also, to keep up and to develop our attention and devotion towards our Guru, so much help should come from our senior godbrothers. They will help us understand the greatness of our Guru in different ways. They are also doing the work of Śikṣā-guru. But when we enter in the kingdom of service, then, of course, everyone will help us. It is also said that we may have an inner attraction towards Vṛndāvan, and our inner awakenment may be in the service of Kṛṣṇa of Goloka, but if we mix with so many sādhus in Vaikuṇṭha, then we will be hurled down to Vaikuṇṭha.

In a certain stage we should beware of bad association, so in Bhakti-rasāmṛta-sindhu (1.2.90) Rūpa Goswāmī has said:

sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare

What sort of saintly persons shall we try to mix with earnestly? Those who are in our line, who have the same high spiritual aspirations as we do, and who hold a superior position. To associate with such saintly persons will help us the most to progress towards the ultimate goal.

There may be some obstacles, but if at heart we are sincere, the environment cannot deceive us, because God’s inner help is there, cooperating with our sincere, inner need: na hi kalyāṇa kṛt kaśchid durgatiṁ tāta gachchhati. What we want from our innermost hearts cannot but come true, because Kṛṣṇa knows everything. There may be some obstacles but, by Kṛṣṇa’s help, they shall all be eliminated and our innermost aspiration will be crowned with success.

Teachers and Mentors.

Here's another excerpt from the book

"Sri Guru and His Grace," 

by
Srila Bhakti Rakshak Shridhara deva 
Goswami Maharaja

 

 compiled, edited and published by 

His Holiness Bhakti Sudhir Goswami 

and B. V.  Mahayogi, Editor-in-Chief at Guardian of Devotion Press, 1984.

Instructing Spiritual Masters

Devotee: Can you explain how the principle of disciplic succession works? I was under the impression that in your teaching there must be an unbroken chain of disciplic succession beginning with God Himself, in order for the knowledge to be properly understood. But when I read Bhaktivedānta Swāmī Prabhupād’s Bhagavad-gītā As It Is, I found that the disciplic succession contained only thirty-eight names, although it says that the system is fifty centuries old. Is this a complete list, or are some names left out? How are we to understand these apparent historical discrepancies?

Śrīla Śrīdhar Mahārāj: Our Guru-paramparā, disciplic succession, follows the ideal, not the body; it is a succession of instructing Spiritual Masters, not formal initiating Spiritual Masters. In a song about our Guru-paramparā written by Śrīla Bhakti Siddhānta Saraswatī, it is mentioned:

mahāprabhu śrī chaitanya rādhā-kṛṣṇa nahe anyarūpānuga janera jīvana

The highest truth of Kṛṣṇa consciousness comes down through the channel of Śikṣā-gurus, instructing Spiritual Masters. Those who have the standard of realisation in the proper line have been accepted in the list of our disciplic succession. It is not a Dīkṣā-guru-paramparā, a succession of formal initiating gurus.

Dīkṣā, or initiation, is more or less a formal thing; the substantial thing is śikṣā, or spiritual instruction. And if our Śikṣā- and Dīkṣā-gurus, or instructing and initiating Spiritual Masters, are congruent, then we are most fortunate. There are different gradations of Spiritual Masters. In the scriptures, the symptoms of the Guru and the symptoms of the disciple have been described; the Guru must be qualified in so many ways, and the disciple must also be qualified. Then when they come in connection, the desired result will be produced.

We are concerned with Kṛṣṇa consciousness, wherever it is available. In the Bhagavad-gītā and especially in the Śrīmad Bhāgavatam, Kṛṣṇa says, “I start the Kṛṣṇa consciousness movement, but gradually by the enervating influence of the material world, it weakens. When I find that it has diminished considerably, I return and begin a fresh movement. Again, when I find that it is becoming degraded by the adverse influence of the environment, I send one of My representatives to clear the path and give some fresh energy, invest some fresh capital in My Kṛṣṇa consciousness movement.”

What is Kṛṣṇa consciousness? We must examine the standard of knowledge. The Guru should try to impart to his disciple the capacity of reading what Kṛṣṇa consciousness really is. Kṛṣṇa consciousness is not a trade; it is not anyone’s monopoly. The sincere souls must thank their lucky stars that they can appreciate what Kṛṣṇa consciousness is, wherever it may be.

Devotee: How are we to understand that in the history of our disciplic succession, it appears that there are gaps where there was no initiating Guru present to formally accept disciples?

Spiritual light years

Śrīla Śrīdhar Mahārāj: We are not concerned with a material connection. The mediator is not this flesh and body as we generally think. In studying the development of scientific thought, we may connect Newton to Einstein, leaving aside many unimportant scientists. We may trace the development of science from Galileo to Newton, and then to Einstein, neglecting the middle points. If their contributions are taken into account, then the whole thing is taken into account, and lesser scientists may be omitted. When a long distance is to be surveyed, the nearest posts may be neglected. Between one planet and another, the unit of measurement is the light year; distance is calculated in light years and not from mile to mile, or metre to metre. In the disciplic succession, only the great stalwarts in our line are considered important.

Devotee: There was one question still in my mind on Guru-paramparā which was not clarified. Between Baladev Vidyābhūṣaṇ and Jagannāth Dās Bābājī is a gap of almost a hundred years. How is it that between the two of them no one is listed in our Guru-paramparā?

Śrīla Śrīdhar Mahārāj: We have to forget material considerations when we consider the spiritual line. Here in this plane, the spiritual current is always being disturbed and interrupted by material obstructions. Whenever truth is interrupted by a material flow and becomes mixed or tampered with, Kṛṣṇa appears to again reinstate the truth in its former position of purity (yadā yadā hi dharmasya glānir bhavati Bhārata). That attempt is always being made by the Lord and His devotees.

The flow of spiritual truth is a living thing, not a dead thing. The vigilant eye of the Lord is always over our heads, and whenever it is necessary to keep the current pure and flowing in full force, help descends from above. Kṛṣṇa says to Arjuna, “What I say to you today, I spoke to Vivasvān many, many years ago. Now, by the influence of material conception, that very truth has become contaminated, and so again I say the same thing to you today.”

Religious mutations

Here in the material world, the material consideration is always tampering with the spiritual current; the purity of the truth is always being disturbed. So, sometimes Kṛṣṇa has to come Himself, and sometimes He sends His personal representative to again reestablish the truth in its former and pure state.

When the truth is sufficiently covered, disturbed, and mutilated by the influence of māyā, the illusory energy, then an attempt is made by the devotees of the Lord, or by the Lord Himself, to rejuvenate it and return it to the previous standard of purity. We cannot expect truth to continue here in this world of misunderstanding without any tampering or interruption. It is not possible.

The intelligent will understand how to apply these principles practically. Suppose we are writing a history: we will note the main figures in the history, set aside those who are not so qualified, and begin the dynasty in order of their importance. Those who are negligible will not be mentioned. In a similar way, those who are really thirsty for spiritual truth like to see the line of pure spiritual heritage. They search out where it is to be found, connect the dynasty of stalwart teachers together, and say, “This is our line.”

The disciplic succession is not a bodily succession. Sometimes it is present, and sometimes it is lost and only appears again after two or three generations, just as with Prahlād Mahārāj. He was a great devotee, but his son was a demon; then again his grandson was a devotee. Even in the physical line we see such interruptions. In the spiritual line we also see the channel of truth affected by the influence of māyā, or misconception. So, the experts will seek out the important personages in the line.

Copernicus, Galileo, Newton, and Einstein

Suppose a scientist researches some truth. After a few generations, another scientist comes and takes up that thread and continues his research. Then after a few more generations, another comes and takes up that thread and goes on. If we are to understand the real channel through which the particular research is progressing, we will have to study the important thinkers who helped bring it out.

We see that Copernicus has contributed something before Galileo began, then Newton came. Then there may be a gap for some time, and from Newton, we find that Einstein took it up. In this way, there may be a gap, but still that thread is continued. An intelligent man will see that it began with a particular person, and then it came to another, and then came here. That will be the proper line of research. So, in the spiritual line this also holds true.

Those who cannot understand this simple point are guided by physical considerations. They do not understand what is real spiritual truth. For them, the physical continuation is the Guru-paramparā. But those who have their spiritual eyes awakened say, “No. What was there in the first Āchārya is not found in the second or the third. But again we find the same standard of purity in the fourth Āchārya.” The Gauḍīya sampradāya of Mahāprabhu is one, and whoever contributes to that real line will be accepted.

Śrīla Baladev Vidyābhūṣaṇ’s contribution to the sampradāya is no less important than that of the other great stalwarts in the line. He may be a member of another line, the Madhva sampradāya, in the physical sense, but his contribution, especially in attracting people to Gauḍīya–Vaiṣṇavism with his commentary on the Vedānta-sūtra, cannot be neglected by the students of posterity. So, his contribution has been utilised by our Āchāryas, considering the degree, the essence, and the purity of his thought in our spiritual line.

Śāstra-guru, Śikṣā-guru, Dīkṣā-guru, and Nām-guru are all taken together; in this way a real channel has been given to save us, to keep up the flow of the highest truth from that world to this world. This policy has been adopted by the Āchāryas. Wherever we have found any contribution that is, by the will of Kṛṣṇa, the highest contribution to the line, we have accepted it. So, we accept Śāstra-guru, Śikṣā-guru, Dīkṣā-guru, Mantra-guru, Nām-guru—we accept them all as our Guru.

We give respect to Rāmānuja, who is the head of another school of Vaiṣṇavas, but we do not give respect to a sahajiyā, an imitationist who is in the line of Mahāprabhu only in the physical sense, but who is mutilating and tampering with the real teachings of Mahāprabhu. The imitationists are not considered. Although in a physical sense they are in the line of Mahāprabhu and Rūpa and Sanātan, when we go to judge the very spirit of the line, we see that they are nowhere. Their connection with Mahāprabhu is only a physical imitation.

On the other hand, we find that Rāmānuja has made a substantial contribution to Vaiṣṇavism, Madhva Āchārya has given a sufficient contribution to Vaiṣṇavism, and Nimbārka has also made his contribution, so we accept them, according to our necessity. But we reject the physical so-called current-keepers because what is found there is all mutilated and tampered with.

There is a proverb. “Which is more useful: the nose or the breath?” The intelligent will say that the breath is more essential than the nose. To sustain the life the nose may be cut off, but if the breath continues, one may live. We consider the breath to have more importance than the nose. The physical form will misguide people to go away from the truth and follow a different direction.

We don’t consider the body connection important in the Āchāryaship. It is a spiritual current, and not a body current. The disciple of a true devotee may even be a nondevotee. We admit that, because we see it, and the Lord Himself says in Bhagavad-gītā (4.2):

sa kāleneha mahatā yogo naṣṭaḥ parantapa

“The current is damaged by the influence of this material world.” In the line, some are affected, go astray, and may even become nondevotees. So, the continuation through the physical succession is not a safe criterion to be accepted. We must trace only the current of spiritual knowledge.

Wherever we can get that, we must accept it, even if it comes from the Rāmānuja, Madhva, or Nimbārka sampradāya. As much as we get from them substantially, we accept, and we reject the so-called followers of our own tradition if they are mere imitationists. The son of a political leader may not be a political leader. A political leader may also have a political succession, and his own son, although brought up in a favourable environment, may be rejected. A doctor’s son may not be a doctor. In the disciplic order also, we admit the possibility that they may not all come up to the same standard. Those who do not should be rejected.

And if the truth is found in a substantial way somewhere else, that should be accepted. Wherever there is devotion and the correct consideration about Śrī Chaitanya Mahāprabhu, our Guru is there. Who is our Guru? He is not to be found in the physical form; our Guru is to be traced wherever we find the embodiment of the pure thought and understanding which Śrī Kṛṣṇa Chaitanya Mahāprabhu imparted to save us.

Baladev Vidyābhūṣaṇ was very akin to the Madhva sampradāya. But when he came in connection with Viśvanāth Chakravartī Ṭhākur, he showed great interest in Gauḍīya–Vaiṣṇavism. He has also commented on the Śrīmad Bhāgavatam and Jīva Goswāmī’s Ṣaṭ-sandarbha. And that enlightened thought is a valuable contribution to our sampradāya. We cannot dismiss him. He is our Guru.

At the same time, if my own relatives do not give recognition to my Guru or to the service of Mahāprabhu, I must eliminate them. Śrīla Bhakti Siddhānta Prabhupād has explained the Śikṣā-guru-paramparā in this way. Wherever we find the extraordinary line of the flow of love of God, and support for the same, we must bow down. That line may appear in a zigzag way, but still, that is the line of my Gurudev. In this way it is accepted. We want the substance, not the form.

The zigzag line of truth

We have left all social concerns and so many other shackles. For what? For the Absolute Truth. And wherever I shall find that, I must bow down my head. And if a great soul shows us, “This is the path to where you will find your thirst quenched. The line is in this zigzag way”, we must accept that for our own interest. We are worshippers not of form, but of substance. If the current of spiritual substance comes another way, but I think that I must try to go this way to reach my goal, it is only jealousy, blind tenacity to stick to the physical thing. We must free ourselves from this material contamination and try to understand the value of spiritual truth. We should always be prepared for that. We must follow what is necessary, for our own interest.

I am not a servant of A, B, C, or D. I am a servant of Mahāprabhu. I may have to turn this way or that way, or whatever way will be favourable to reach my Lord. Wherever I feel the presence of my Lord in an intense form, I must be attracted to that side. We are out for that thing, and not for any fashion or formality; that will hamper our cause.

Kṛṣṇa says, “Sarva-dharmān parityajya Mām ekaṁ śaraṇaṁ vraja.” Wherever we shall find Him, we must run in that direction. The direction may not be always straight, it may go in a zigzag way, but if Kṛṣṇa comes from that side, I must run there. Again if He appears on this side, I must run to this side. My interest is with Him. Not that we can challenge, “Why did Kṛṣṇa appear here, and why is He appearing there? That may be a doubtful thing, so I must stay on this side.” No. If I have genuine appreciation for the real thing, the proper thing, I must go to that side, the side of Kṛṣṇa.

If I am blind, that is another case. Then, I must have to suffer for my inability. But, if anyone has the ability to understand things properly, he will run wherever he finds help. If a man in a boat is passing through the current and finds himself in danger, then from whatever side help may come, he must turn to that side.

If we are worshippers of Śiva, when we understand the special superiority of Nārāyaṇ, should we stick to Śiva? And if we are worshippers of Nārāyaṇ and are shown the superiority of Kṛṣṇa, should we stick to our Nārāyaṇ worship? And then should we not try to go from Kṛṣṇa’s Bhagavad-gītā to Śrīmad Bhāgavatam? One may think, “I have read the Bhagavad-gītā, I like the Kṛṣṇa who is the speaker of the Gītā.” Then when the Śrīmad Bhāgavatam is given to us, should we stick to that Gītā Kṛṣṇa, or should we try to go to the Kṛṣṇa given in Śrīmad Bhāgavatam? If we have our interest in Kṛṣṇa, we must run to His side, wherever He appears.

In the Bṛhad-bhāgavatāmṛta the story is told of how Gopa Kumār, by chanting his Gopāl mantra, gradually leaves one stage and progresses to the next. There, the gradation of devotion is traced from the karma-kāṇḍa brāhmaṇ, to a devotee-king, then to Indra, then to Brahmā, then to Śiva, from him to Prahlād, then to Hanumān, then the Pāṇḍavas, then to the Yādavas, to Uddhava, and finally to the gopīs.

In this zigzag way he is passing. In the sincerity of his quest, his thirst is not being quenched. He is going from this side, to that side, and going up. So, all of them have their Guru-paramparā. There is Prahlād’s Guru-paramparā, Hanumān’s Guru-paramparā, the Pāṇḍava’s Guru-paramparā, Mahādev’s Guru-paramparā. They have their own Guru-paramparā. Brahmā and Mahādev are Gurus themselves; they are the creators of their own lines of Guru-paramparā, but Gopa Kumār passes them also. Why? His thirst is not quenched until he goes to Vṛndāvan. So, the Bṛhad-bhāgavatāmṛta has shown us the line of Guru-paramparā, or the real line of our quest, of our search.

If we are sincerely searching after real truth, then wherever we go may be a contribution to our experience for further preaching in the future. If we go somewhere, hoping with all sincerity that our thirst may be quenched there, but find that it is not quenched, and feel some uneasiness, then, by the grace of the Lord, a connection with higher truth will come, and we will go somewhere else, thinking that there our thirst will be quenched. Gradually we will again find dissatisfaction, the need for something higher, and again we will progress further. In this way, we may cross many Guru-paramparās before ultimately attaining the Vraja-līlā of Kṛṣṇa, as given by Śrī Chaitanya Mahāprabhu.

We are not interested in fashion or form; if we want the real truth, then wherever it will be found, we must accept it. Mahāprabhu says:

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya

(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 8.128)

“Anyone, regardless of caste or social position, may become Guru if he knows the science of Kṛṣṇa.” Sometimes the father may not be our guardian. Our uncle may be our guide, and not the father. It is possible. The line of interest is to be considered the most important. So, our line is the Śikṣā-guru-paramparā.

I am thankful to those that are helping my spiritual understanding not only in a formal way, but in the real sense. Whoever is untying the knots of our entanglement in this material world, giving us light, and quenching our thirst for inner understanding and satisfaction is our Guru. In this way, we live on the contribution of all these Spiritual Masters. They are all our Śikṣā-gurus. All the Vaiṣṇavas are more or less our instructing Spiritual Masters. Our spiritual life may live on their contribution. But we do not accept the imitationists. They are our enemies, asat-saṅga, bad association. They will take us away from the real path of understanding and progress.

We must ask our sincere hearts, “From whom do I really get the benefit of spiritual life?” Our sincere consciousness will be the best judge, not form. If in an earthen pot there is Ganges water, and in a golden pot there is ordinary water, which should we select? In a case like that, brāhmaṇs, the intelligent class of men, take the holy Ganges water in the earthen pot. So, the substance contained, and not the container, should be given the real importance.

Am I this body?

I am not this physical body. My own physical identification should be challenged if I am too much addicted to the physical guru-paramparā. “Who am I? Am I this physical body?” If I am spiritual, then in the spiritual sphere I shall have to look with spiritual eyes and pursue whoever will come before me who is really following the path of Mahāprabhu.

When the Pāṇḍavas retired to the Himalayas, Yudhiṣṭhir Mahārāj was going ahead. Nobody believed they would fall. Arjuna couldn’t believe that his brothers had fallen. But even after Arjuna had fallen, a dog was going on, following Mahārāj Yudhiṣṭhir. We may see many men fall down in the path of our journey towards the spiritual goal, but still we should try to reach the goal. And with the help of whoever comes along, I shall go.

Some may be eliminated; even a madhyam-adhikārī guru may sometimes be eliminated when he falls down. It is not a happy thing, but it may even occur that my guru was going ahead, taking me forward, and fell down. Then with fresh energy, invoking the help of the Lord, I shall have to go on. Even such a disaster may come in our journey. But still, we must not be cowed down. Sometimes alone and sometimes with company we must go on.

First there must be sukṛti, accumulated merit, and then śraddhā, faith, will guide us. The quality of faith must be examined. Śraddhā, faith, is a general term, but śraddhā may be defined into different classes. A high form of faith will be our fare on the way back to Godhead. Sometimes we may find co-workers, and sometimes we may have to go alone. What of that? We cannot but go to the goal because we shall have the grace of so many unseen Gurus.

Unseen Gurus

There are others also who are working, and their ideal will inspire me, although physically I am not seeing any companion or any follower with me. The inspiration of the unseen Gurus will be our fare. They will inspire us to go on with the journey. And our own sincere hankering for the truth will be our real guide. That is Guru-paramparā.

Who is Guru? Is Guru a body? Or is the Guru a vairāgī, a renunciant? Or is the guru only a formal guise, a hypocrite who is showing the appearance of a sādhu, but within is doing something else? Who is a Guru? Only one who will exclusively guide me to Kṛṣṇa and Mahāprabhu, with devotion. He is my Guru, whatever he may be.

Mahāprabhu told Rāmānanda Rāy, “Rāmānanda, why do you shrink away? Do you think that I am a sannyāsī and you are a gṛhastha? You are always hesitating to reply to My questions. Do you think it does not look well for you to advise a sannyāsī brāhmaṇ? Don’t hesitate. You know Kṛṣṇa best. Give Kṛṣṇa to Me. Have courage.” In this way, Mahāprabhu was encouraging Rāmānanda. “By the grace of Kṛṣṇa, you have that capital. Give it to Me. You are a real capitalist. I have come to preach to the world that you are the wealthiest capitalist of the spiritual world. And that must be used for the good of the public. Don’t hesitate. Don’t shrink away. Come out.”

Rāmānanda said, “Yes, it is Your capital. You have deposited it with me, and today You have come to withdraw it from me. It is Your property. I understand. And You press and push me to take it out. All right. I am a mere instrument, used by You. Whatever You want me to say, I am ready to say.” In this way, Rāmānanda was going on. But is Rāmānanda a member of a sampradāya? We are so much indebted to Rāmānanda Rāy, but he is not in the Guru-paramparā. Still, he is more than many of the Gurus who are in the Guru-paramparā.

Śrīmatī Rādhārāṇī is not in the Guru-paramparā. Should we dismiss Her? First there should be Guru, and then there is the question of paramparā. The question of first importance is, “Who is Guru?” And then there can be a chain of them coming down.

Alexander the Great—form breaker

Sometimes the formal must be left aside. Once, Alexander the Great was with his father, and they came upon a chariot with a thick knot tied in its rope. There was an inscription above the knot, and there it was written, “Whoever can untie this knot will be a great king in the future.” The young Alexander asked his father, “What is it, Papa?” His father replied, “This knot has been firmly tied here, and there it is written that whoever can loosen it will be a great king in the future.” Alexander said, “I shall do it.” He took out his sword and cut the rope. Is it clear? The formality was not kept. A man stood by the side. He came out and said, “Yes, he will be a great king. It cannot be otherwise.” The formality was left aside, the realistic view taken, and immediately Alexander cut the Gordian knot. It is a famous story. Sticking to formality, he would have been lost. This happened also in the case of Columbus. Someone challenged, “Can you make an egg stand on a nail?” Columbus pushed it in, a portion broke, and he stood it on the nail and said, “Yes, I have done so.” This is practical knowledge.

So, the real disciplic line provides practical knowledge in support of the divine love which is coming down. We must bow down our heads wherever we find support of that. We should not become formalists, but substantialists; not fashionists, not imitationists, but realistic thinkers. That should always be our temperament.