শ্রী গৌड़िয-কন্ঠহার
Gauḍiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
FIRST JEWEL: GURU-TATTVA
Gaudiya Kantha-hara means, “The necklace of jewels worn at the throat of the Gaudiya Vaishnavas.” The Gauḍiya-Kantha-hara was compiled during the lifetime of Bhaktisisiddhānta Sāraswati Ṭhākura from different scriptural sources. The idea was that Bhaktisiddhānta’s preachers and sannyāsīs would have all the verses they needed at hand to establish their arguments in a preaching meeting. With this one book they could explain the Chaitanya line, educate friends and defeat opponents who were open to listening to the ancient Sanskrit scriptures.
In kirtan meetings as well as privately, Gaudiya Kanthahara would be used to settle questions and in some cases to open debates where the finer points of Gauḍiya theology could be considered. It would be often used to explain subtle points to both students and teachers in the line.
The Gaudiya Kanthara is divided into 18 parts called “tattvas,” or truths, beginning with guru-tattva, the truth about guru.
The categories of truth are comprehensive and touch upon all the important questions. They are as follows: 1. Guru-tattva, the truth about guru 2., Bhagavat-tattva, the truth about the Bhagavat Purana, 3. Vaishnava-tattva, the truth about Vaishnavas, 4., Gaura-tattva, the truth about Śrī Caitanya Mahāprabhu, 5., Nityānanda-tattva, 6. Advaita-tattva, 7., Krishna-tattva, 8., Shakti-tattva, the nature of spiritual and material energy, time and space, 9. Bhagavad-rasa-tattva, the nature of spiritually realized relationships with Godhead 10. Jīva-tattva, the nature of the conditioned and eternal souls 11. Achintya-bheda-ābheda-tattva, 12. Abhidheya-tatta, the nature of the process of bhakti, 13., Sādhana-bhakti-tattva, How to practice bhakti, 14. Sambandha-tattva, the nature of the relationship between individual soul and the Divine, 15. Varna-dharma-tattva, society consciousness and the organization of social classes, 16. God consciousness and orgnanized religion, 16, Śuddha-śraddha-tattva, the natue of pure faith in God, 17. Nāma-tattva, the nature of the holy name, and 18. Prayojana-tattva, the Ultimate Goal of Life.
Here in this one book were gathered the essential principles by which the Bhagavat-philosophy, the creed of Chaitanya Mahāprabhu, and the practices of Bhaktisiddhānta could be understood easily.
The Gaudiya Kanthahara collects verses from a number of different sources, both Śruti and Smṛti, Puranas, Upanishads and the disciples and followers of Śrī Caitanya, including Rūpa Goswāmī, Kavirāja Goswāmi, Vṛndāvana Dāsa Ṭhākura, Narottama Dāsa and many others.
Gaudiya Kanthahara was considered by Śrīdhara Mahārāja as a definitive source and he often quoted it to me or told me, as his editor, to consult it. I would return to it again and again as a source of wisdom and reflection as well as a compendium of preaching ideas. There I would find many of the verses that he would quote again and again in his lectures.
My edition of Gaudiya Kanthahara was originally published by the Śrī Caitanya Math in 1937 with a foreword from Bhakti Vilāsa Tīrtha. As is the custom with many of these publications, the Sanskrit is not printed in the Devanagari character set or “Lipi” but in Bengali “Lipi” which makes it easier for Bengali languages speakers to read the Devanagari.
The Sanskrit Devanagari lipi looks like this:
ॐ अज्ञान तिमिरान्धस्य ज्ञानाञ्जन शलाकया चक्षुर् उन्मीलितं येन तस्मै श्री गुरुवे नमः
Here it is in Bengali
ঔঁ অজ্ঞান তিমিরান্ধস্য জ্ঞানাঞ্জন শলাকযা চক্ষুর্ উন্মীলিতং যেন তস্মৈ শ্রী গুরুৱে নমঃ
And here it is in transcription, IAST Unicode:
Oṁ ajñāna timirāndhasya jñānāñjana śalākayā cakṣur unmīlitaṁ yena tasmai śrī guruve
I decided to cast the Sanskrit Devanagari Ślokas or verses in the proper lipi. This way, even if you don’t read Sanskrit, you can see when the text goes back and forth between the two idioms. While Sanskrit is the Classic idiom of the ancient Vedas and Upanishads, Bengali is the vernacular language of the Poets, Saints, Scholars, and self-realized Vaishnavas who knew Chaitanya Mahaprabhu, who became dedicated to him and who carried his message forward to new generations.
I began translating this in 1988. Unfortunately the manuscript was lost. Fortunately a rough draft was preserved in the time machine of cyberspace. I’m reworking the translation. Here’s a sample from the section called, “Guru-tattva,” or the truth about guru, which begins the book. I'm publishing this unfinished sample here, errors and all, since my health hasn't been so good lately I feel I might be running out of time and don't have enough time to finish. Where there are headings in the text they were there in the original. I took the liberty to add a single note from Prabhupada's commentary on Chaitanya Caritamrita.
Guru-tattva is the logical place to begin a real discussion of transcendental truth-seeking, since without guru, we are lost. In our mundane affairs we ask for guidance every day. If we are lost in a new city, we stop a man who is more familiar with the road ahead and ask for directions. So is it with spiritual life. Please accept this fragment as a humble offering. May it help you as it helped me.
Bhakti Vidhan Mahayogi, December 16, 2015
Gaudiya-Kantha-Hara
GURU-TATTVA
One Must Accept a Guru in Disciplic Succession.
१.१
तद् विज्ञानार्थं स गुरुम् एवाभिगच्छेत् समित् पनिः श्रोत्रियं ब्रह्म-निष्ठम्
1.1
tad vijñānārthaṁ sa gurum evābhigacchet samit paniḥ śrotriyaṁ brahma-niṣṭham
One who wants to know the Absolute Truth scientifically must approach a bona
fide spiritual master and offer him everything required for sacrifice. Such a
spiritual master must be fixed in the truth, having heard it in disciplic
succession. (Muṇḍaka Upaniṣad 1.2.12)
1.2
ācāryavān puruṣo veda
आचार्यवान् पुरुषो वेद
Only one who has a guru can know the truth. (Chāndogya Upaniṣad 6.14.2)
1.3
उत्तिष्ठत जाग्रत प्राप्य वरान् निबोधत क्षुरस्य धारा निशिता दुरत्यया
दुर्गं पथस् तत् कवयो वदन्ति
uttiṣṭhata jāgrata prāpya varān nibodhata kṣurasya dhārā niśitā duratyayā
durgaṁ pathas tat kavayo vadanti
Wake up and take advantage of the human form of life. Learned
transcendentalists say that the path of spiritual life is difficult; it is sharp like a
razor's edge. (Kaṭha Upaniṣad 1.3.14)
१.४
यस्य देवे परा भक्तिर् यथा देवे तथा गुरौ तस्यैते कथिता ह्य् अर्थाः प्रकाशन्ते महात्मनः
1.4
yasya deve parā bhaktir
yathā deve tathā guru
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
Only unto those great souls who serve guru and
Kṛṣṇa with implicit faith is the
import of the Vedas fully revealed. (Śvetāśvatara
Upaniṣad 6.23)
१.५
नायम् आत्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन यम् एवैष वृणुते तेन लभ्यस्
तस्यैष आत्मा विवृणुते तनूं स्वाम्
1.5
nāyam ātmā pravacanena labhyo na medhayā
na bahunā śrutena yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām
The Supreme Self can never be known by any amount of argument, reasoning,
intelligence, or by much hearing. To those whom
He chooses, however, He may
reveal His personal form. (Kaṭha Upaniṣad
1.2.23)
१.६
जनन-मरणादि-संसारनल-सन्तप्तो दीप्त- शिरा
जल-राशिम् इव उपहार-पानिः श्रोत्रियं
1.6
janana-maraṇādi-saṁsāranala-santapto dīpta- śirā
jala-rāśim iva upahāra-pāniḥ śrotriyaṁ
brahma-niṣṭhaṁ gurum upasṛtya tam anusarati
Just as a person whose head is afire runs towards water, one burning from the
fire of material existence of birth, death, old age, and disease must run to a guru
for relief. Such a guru must be fixed in the Absolute Truth and well-versed in
the scriptures. One should approach him with all that is needed for sacrifice,
submit to him, and be ready to carry out his every instruction. (Vedānta-sāra 11)
কৃষ্ণ-নিত্য-দাস, জীৱ তাহা ভুলি গেল এই দোষে মাযা তার গলায বান্ধিল
1.7
'kṛṣṇa-nitya-dāsa', jīva tāhā bhuli' gela ei doṣe māyā tāra galāya bāndhila
Because the soul has forgotten that he is the eternal servant of Kṛṣṇa, Māyā has
chained him by the neck. (Cc. Madhya 22.24)
1.8
কৃষ্ণ ভুলিঽ সেই জীৱ অনাদি-বহির্মুখ অতএৱ মাযা তারে দেয সংসারাদি-দুঃখ
kṛṣṇa bhuli' sei jīva anādi-bahirmukha ataeva māyā tāre deya saṁsārādi-duḥkha
Forgetting Kṛṣṇa, the soul is attracted by the illusory energy since time
immemorial, which gives him innumerable miseries in the material world. (Cc. Madhya 20.117)
কৃষ্ণ-বহির্-মুখ হৈযা ভোগ ৱাঞ্ছা করে নিকট-স্থ মাযা তারে জাপটিযা ধরে
পিশাচী পাইলে যেন মতি-ছ্হন্ন হয মাযা-গ্রস্ত জীৱের হয সে ভাৱ
উদয "আমি নিত্য কৃষ্ণ-দাস" -এই কথা ভুলে মাযার নফর হৈযা চির-দিন বুলে
কভু রাজা, কভু প্রজা, কভু ৱিপ্র, শুদ্র কভু সুখী, কভু দুঃখী,
কভু কীট, ক্ষুদ্র কভু স্ৱর্গে, কভু মর্ত্যে, নরকে ৱা কভু
কভু দেৱ, কভু দৈত্য কভু দাস প্রভু
1.9
kṛṣṇa-bahir-mukha haiyā bhoga vāñchā kare nikaṭa-stha māyā tāre jāpaṭiyā dhare
piśācī pāile yena mati-chhanna haya māyā-grasta jīvera haya se bhāva
udaya "āmi nitya kṛṣṇa-dāsa" -ei kathā bhule māyāra naphara haiyā cira-dina bule
kabhu rājā, kabhu prajā, kabhu vipra, śudra kabhu sukhī,
kabhu duḥkhī, kabhu kīṭa, kṣudra kabhu svarge,
kabhu martye, narake vā kabhu kabhu deva, kabhu daitya kabhu dāsa prabhu
Being averse to the service of the Supreme Lord, the living entity tries to satisfy
his lusty desires for sense gratification, and thus the illusory energy keeps him
tightly within her embrace. The living entity, captured by the illusory energy,
becomes just like a madman under a witch's spell. "I am the eternal servant of Kṛṣṇa" f
forgetting this, he becomes the slave of māyā and forever wanders through a succession of
lives. Sometimes he is a king, sometimes a subject. Now a brāhmaṇa, now a śudra. Now an insignificant
ant. Sometimes happy, sometimes sad. Now he goes to heaven, now to hell.
Sometimes he is a god, sometimes a devil, now a servant, now a lord. (Premavivarta)
1.10
ব্রহ্মাণ্ড ভ্রমিতে কোন ভাগ্যৱান্ জীৱ গুরু-কৃষ্ণ-প্রসাদে পায ভক্তি-লতা-বীজ
তাতে কৃষ্ণ ভজে, করে গুরুর সেৱন মাযা-জল ছুটে, পায কৃষ্ণের চরণ
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
tāte kṛṣṇa bhaje, kare gurura sevana
māyā-jala chuṭe, pāya kṛṣṇera caraṇa
Wandering throughout the universe, by the mercy of Kṛṣṇa, the living entity
who is fortunate meets a bona fide spiritual
master. By the mercy of the spiritual master, he gets the seed of the bhakti-latā. By
worshiping Kṛṣṇa and rendering service to the spiritual master, one is liberated from the
illusory world of māyā, and attains the lotus feet of the Lord. (Cc. Madhya 19.151, 22.25)
१.११
मूकं करोति वाचालं
पङ्गुम् लङ्घयते गिरिम्
यात् कृपा ताम् अहं वन्दे
परमानन्द माधवम्
1.11
mūkaṁ karoti vācālaṁ
paṅgum laṅghayate girim
yāt kṛpā tām ahaṁ vande
paramānanda mādhavam
I offer my respectful obeisances unto transcendental bliss personified, Lord
Mādhava, by whose mercy a dumb man can speak eloquently, a blind man can
see the stars, and a lame man can cross mountains. (Bhavārtha Dipikā, Maṅgala Stotram 1)
1.12
চৈতন্য লীলা-অমৃত-পূর, কৃষ্ণ-লীলা-সুকর্পূর, দুহে মিলিঽ হয সুমাধুর্য
সাধু-গুরু-প্রসাদে, তাহা যেই আস্ৱাদে, সেই জানে মাধুর্য প্রাচুর্য
caitanya līlā-amṛta-pūra, kṛṣṇa-līlā-sukarpūra, duhe mili' haya sumādhurya
sādhu-guru-prasāde, tāhā yei āsvāde, sei jāne mādhurya prācurya
The pastimes of Śrī Caitanya are the abode of nectarean love of Godhead. They
are like thick condensed milk. The pastimes of Śrī Kṛṣṇa are like camphor. When these are
combined they are very sweet. By the mercy of the guru one can
taste that sweetness un-limitedly. (Cc. Madhya
25.277)
A Qualified Guru and Disciple are Hard to Find [these are the original headings]
1.13
श्रवणायापि बहुभिर् यो न लभ्यः
शृन्वन्तो ऽपि बहवो न विद्युः
आश्चर्यो ऽस्य वक्ता कुश् लो ऽस्य ल
भ्दा आश्चर्यो ज्ञाता कुशलानुशिष्टः
śravaṇāyāpi bahubhir yo na labhyaḥ
śṛnvanto 'pi bahavo na vidyuḥ
āścaryo 'sya vaktā kuś lo 'say
labhdā āścaryo jñātā kuśalānuśiṣṭaḥ
Many cannot hear about the soul, and even after hearing about it many cannot
understand it, because it is hard to find a guru who is a genuine seer of the
truth. Such a qualified guru is a great soul and is very rare. Only those who
follow his teachings can realize the truth and become expert in the science of
God. Such disciples are also very rare. (Kaṭha
Upaniṣad 1.2.7)
A Genuine Guru Knows the Truth About Kṛṣṇa, is Surrendered to Him,
and is Well-Versed in the Vedic Literature
१.१४
तस्माद् गुरुं प्रपद्येत जिज्ञासुः श्रेय उत्तमम्
शाब्दे परे च निष्णातं ब्रह्मण्य् उपशमाश्रयम्
1.14
tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam
One who is searching for the Ultimate Truth must surrender to a guru who
knows the inner meaning of the Vedas, is fixed in the Absolute Truth and is
expert in the śāstra. (Bhāg. 11.3.21)
१.१५
कृपा-सिन्धुः सु-संपूर्नः सर्व- सत्त्वोपकारकः
निस्पृहः सर्वतः सिद्धः सर्व-विद्या-विशारदः
सर्व-संशय-संछेत्ता ऽनलसो गुरुर् अहृत्य
1.15
kṛpā-sindhuḥ su-saṁpūrnaḥ
sarva- sattvopakārakaḥ
nispṛhaḥ sarvataḥ siddhaḥ s
arva-vidyā-viśāradaḥ
sarva-saṁśaya-saṁchettā
'nalaso guru āḥṛtah
One who is an ocean of mercy, who is fulfilled in all respects, who has all good
qualities, who works for the benefit of all souls, who is free from lust, who is perfect in all respects, who is well-versed in the scriptures, who knows the science of Kṛṣṇa, who can remove all the doubts of his disciples, and who is always alert in the service of Kṛṣṇa is known as a genuine guru. (Hari-bhaktivilāsa
1.45,46 quoted from Viṣṇu-śmṛti Vacana)
A Guru is a Master of his Senses
१.१६
वाचो वेगं मनसः क्रोध वेगं
जिह्वा वेगम् उदरोपस्थ वेगम्
एतान् वेगान् यो विषहेत धीरः
सर्वाम् अपीमां पृथिवीं स शिष्यात्
1.16
vāco vegaṁ manasaḥ krodha vegaṁ
jihvā vegam udaropastha vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
A sober person who can control the urge to speak, the mind, the urges of anger,
the tongue, belly, and genitals is qualified to make disciples all over the world. (Upadeśāmṛta 1)
१.१७
षट्-कर्म निपुणो विप्रो मन्त्र-तन्त्र-विशारदः अवैष्णवो गुरु न स्याद् वैष्णवः श्वपचो गुरुः
1.17
ṣaṭ-karma nipuṇo vipro mantra-tantra-viśāradaḥ avaiṣṇavo guru na syād vaiṣṇavaḥ śvapaco guruḥ
A brāhmaṇa may be expert in mantra, ritual, and the six kinds of brahminical
work performing and teaching sacrifice, studying and teaching scripture, giving
and receiving charity but if he is not a Vaiṣṇava he cannot be a guru. On the
other hand, a Vaiṣṇava, even if born in a family of untouchables, may be a
guru.
(Hari-bhakti-vilāsa, quoting Pādma)
Purāṇa Vacana)
A Pure Devotee is the Guru of all Varṇas and Aśramas
१.१८
विप्र क्षत्रिय वैश्यास् च गुरवः शूद्र जन्मनाम्
शूद्राश् च गुरवस् तेषां त्रयाणां भगवत्- प्रियाः
1.18
vipra kṣatriya vaiśyās ca guravaḥ śūdra janmanām
śūdrāś ca guravas teṣāṁ trayāṇāṁ bhagavat- priyāḥ
A brāhmaṇa, kṣatriya or vaiśya can be guru for the śūdra class, but a Vaiṣṇava,
even if born a śūdra, because he is dear to the
Supreme Personality of Godhead,
can be the guru of these higher orders.
(Pādma Purāṇa)
কিবা ৱিপ্র, কিবা ন্যাসী , শূদ্র কেনে নয যেই কৃষ্ণ-তত্ত্ৱ-ৱেত্তা, সেই ঽগুরুঽ হয
1.19
kibā vipra, kibā nyāsī , śūdra kene naya yei kṛṣṇa-tattva-vettā, sei 'guru' haya
Whether a brāhmaṇa, a sannyāsī, or a śūdra, one who knows the science of
Kṛṣṇa is to be accepted as guru.
(Cc. Madhya 8.128)
কিবা ৱর্ণী, কিবা শ্রমী, কিবা ৱর্ণাশ্রম হীন কৃষ্ণ তত্ত্ৱ যেই, সেই আচার্য প্রৱীণ
আসল কথা ছাদি ভাই ৱর্ণে যে করে আদর অসদ্-গুরু করি তা ঽর ৱিনষ্ট পূর্ৱাপর
1.20
kibā varṇī, kibā śramī, kibā varṇāśrama hīna kṛṣṇa tattva yei, sei ācārya pravīṇa
āsala kathā chādi' bhāi varṇe ye kare ādara asad-guru kari' tā 'ra vinaṣṭa pūrvāpara
One who is expert in the science of Kṛṣṇa, whatever social order he may belong
to including śūdra and outcaste is to be accepted as an ācārya. Who ignores this
principle and accepts a guru solely on the basis of social position will be ruined.
(Prema-vivarta)
A Guru is an Ācārya of Sambandha-jñāna
वैराग्य-युग् भक्ति-रसं प्रयत्नैर्
अपाययन् माम् अनभिप्सुम् अन्धम् कृपाम्बुधिर्
यः पर-दुःख-दुखी सनातनं तं प्रभुम् आश्रयामि
1.21
vairāgya-yug bhakti-rasaṁ prayatnair
apāyayan mām anabhipsum andham kṛpāmbudhir
yaḥ para-duḥkha-dukhī sanātanaṁ taṁ prabhum āśrayāmi
I surrender to Śrīla Sanātana Gosvāmī, the ācārya of sambandha jñāna. He is
an ocean of mercy and always unhappy to see the suffering of others. Although
I was blind and in the darkest ignorance he gave me the light of transcendental
knowledge. He taught me the real meaning of detachment and made me drink
the highest nectarean rasa that of divine love.
(Vilāpa-kusumāñjali, 6)
Who is an ācārya?
१.२२
उपनीय तु यः शिस्यं वेद-मध्यापयेद् द्विजः सङ्कल्पं स-रहस्यं च तम् आचार्यं प्रचक्षते
1.22
upanīya tu yaḥ śisyaṁ veda-madhyāpayed dvijaḥ
saṅkalpaṁ sa-rahasyaṁ ca tam ācāryaṁ pracakṣate
An ācārya is not one who only confers the sacred thread. He trains his disciples
in sacrifice and teaches them the confidential meaning of the Vedas. Such a
spiritual master is an ācārya, according to saintly
authorities.
(Manu-saṁhitā 2.140)
१.२३
आचिनोति यः शास्त्रार्थम् आचारे स्थापयत्य् अपि स्वयम् आचरते यस्माद् आचार्यस् तेन कीर्त्तितः
1.23
ācinoti yaḥ śāstrārtham ācāre sthāpayaty api svayam ācarate yasmād ācāryas tena kīrttitaḥ
An ācārya is one who fully understands the conclusions of the revealed
scriptures and whose behavior reflects his deep realization. He is a living
example for he teaches the meaning of the scriptures both by word and deed.
(Vāyu Purāṇa)
Example is Better than Precept
१.२४
यद् यद् आचरति श्रेष्ठस् तत् तद् एवेतरो जनः
स यत् प्रमाणं कुरुते लोकस् तद् अनुवर्तते
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
1.24
Whatever a great man does, common men follow. Whatever standards he sets by
exemplary acts, all the world pursues. (Bhagavad- gītā 3.21)
আপনে আচরে কেহ, না করে প্রচার
প্রচার করেন কেহ, না করেন আচার
আচার প্রচার নামের করহ দুইঽ কার্য
তুমি সর্ৱ-গুরু, তুমি জগতের আর্য
1.25
āpane ācare keha, nā kare pracāra
pracāra karena keha, nā karena ācāra
'ācāra' 'pracāra' nāmera karaha 'dui' kārya tumi sarva-guru, tumi jagatera ārya
Some practice but do not preach, others preach but do not practice, but one who
is perfect in both preaching and practice is the guru of the entire universe. You
are a real jagad-guru, for you practice what you preach. (Cc. Antya 4.102,103)
আপনে করিমু ভক্ত-ভাৱ অঙ্গীকারে আপনি আচরিঽ ভক্তি শিখামু সবারে
1.26
āpane karimu bhakta-bhāva aṅgīkāre āpani ācari' bhakti śikhāmu sabāre
I shall accept the role of a devotee, and I shall teach bhakti to everyone by
practicing it Myself. (Cc. Ādi 3.20)
আপনি না কৈলে ধর্ম শিখান না যায
1.27
āpani nā kaile dharma śikhāna nā yāya
If I do not do this Myself, then the principles of religion will not be taught. (Cc.
Ādi 3.21)
Inconceivable Oneness and Difference of Guru, Vaiṣṇava, and Kṛṣṇa
आचार्यं मां विजानीयान् नावमन्येत कर्हिचित्
न मर्त्य-बुद्ध्यासूयेत सर्व-देवमयो गुरुः
1.28
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit
na martya-buddhyāsūyeta sarva-devamayo guruḥ
Know the ācārya to be as good as Myself. Never disrespect him. Never envy him
or consider him an ordinary man for He is the sum total of all the demigods.
(Bhāg. 11.17.27)
१.२९
वन्दे गुरून् ईश-भक्तान् ईशम् ईशावतारकान्
तत्-प्रकाशांश् च तच् छक्तीः कृष्ण चैतन्य संज्ञकम्
1.29
vande gurūn īśa-bhaktān
īśam īśāvatārakān
tat-prakāśāṁś ca tac chaktīḥ
kṛṣṇa caitanya saṁjñakam
I worship the Supreme Lord Śrī Caitanya, who appears in six features as:
instructing and initiating gurus; the Lord's devotees, beginning with Śrīvāsa
Ṭhākura; His avatāras such as Advaita Ācārya; His prakāśa, or full expansion,
(Nityānanda Prabhu); and His śakti, (Gadādhara
Paṇḍita). (Cc. Ādi 1.1 )
কৃষ্ণ, গুরু, ভক্ত, শক্তি, অৱতার, প্রকাশ কৃষ্ণ শক্তি এই ছয-রূপে করেন ৱিলাস
1.30
kṛṣṇa, guru, bhakta, śakti, avatāra, prakāśa kṛṣṇa śakti ei chaya-rūpe karena vilāsa
The Supreme Lord appears in six features. As Śrī
Kṛṣṇa; the two kinds of
gurus; devotees; incarnations of Godhead; complete expansions of His own Self (puruṣas); and His divine energy. In these six features the Lord enjoys His
transcendental pastimes. (Cc. Ādi 1.32)
যদ্যপি আমার গুরু চৈতন্যের দাস তথাপি জানিযে আমি তাঙ্হার প্রকাশ
1.31
yadyapi āmāra guru caitanyera dāsa tathāpi jāniye āmi tāṅhāra prakāśa
Although I know my guru is a servitor of Śrī Caitanya, I know that He is a full manifestation (prakāśa) of the Supreme Personality of Godhead Himself. (Cc.
Ādi 1.44)
Śikṣā-guru, Caitya-guru, and Mahānta (personal)- guru.
গুরু-কৃষ্ণ-রূপ হন শাস্ত্রের প্রমাণে গুরু-রূপে কৃষ্ণ কৃপা করেন ভক্ত-গণে
1.32
guru-kṛṣṇa-rūpa hana śāstrera pramāṇe guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe According to śāstra the guru is nondifferent from Kṛṣṇa, because it is through
the guru that Kṛṣṇa bestows mercy on His
devotees. (Cc. Ādi 1.45)
শিক্ষা-গুরুকে তঽ জানি কৃষ্ণের স্ৱরূপ অন্তর্যামী, ভক্ত-শ্রেষ্ঠ, এই দুই রূপ
1.33
śikṣā-guruke ta' jāni kṛṣṇera svarūpa antaryāmī, bhakta-śreṣṭha, ei dui rūpa
One should know the śikṣā guru to be Kṛṣṇa
Himself. As guru, Kṛṣṇa has two
forms as the Supersoul and as the best of devotees. (Cc. Ādi 1.47)
1.34
জীৱে সাক্ষাৎ নাহি, তাতে গুরু চৈত্ত্য-রূপে শিক্ষা-গুরু হয কৃষ্ণ মহান্ত-স্ৱারূপে
jīve sākṣāt nāhi, tāte guru caittya-rūpe śikṣā-guru haya kṛṣṇa mahānta-svārūpe
Since one cannot see the Supersoul directly, Kṛṣṇa appears as a liberated
devotee. Such a śikṣā guru is none other than
Kṛṣṇa Himself. (Cc. Ādi 1.58)
१.३५
नैवोपयन्त्य् अपचितिं कवयस् तवेश ब्रह्मायुषापि कृतम् ऋद्ध-मुदः स्मरन्तः
यो ऽन्तर् बहिस् तनु-भृताम् अशुभं विधुन्वन्न् आचार्य-चैत्त्य-वपुषा स्व-गतिं व्यनक्ति
1.35
naivopayanty apacitiṁ kavayas taveśa brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo 'ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann ācārya-caittya-vapuṣā sva-gatiṁ vyanakti
O my Lord! Transcendental poets and experts in spiritual science cannot fully
express their indebtedness to You, even if they had the lifetime of Brahmā, for
You appear in two features externally as the ācārya and internally as the
Supersoul to deliver the conditioned souls by revealing to them Your devotional
service and teaching them how to approach You on the path of pure love. (Bhāg.
11.29.6)
By the Mercy of Kṛṣṇa, one Gets the Mercy of
Guru
কৃষ্ণ যদি কৃপা করে কোন ভাগ্যৱানে গুরু-অন্তর্যামি-রূপে শিখায আপনে
1.36
kṛṣṇa yadi kṛpā kare kona bhāgyavāne guru-antaryāmi-rūpe śikhāya āpane
By the mercy of Kṛṣṇa a fortunate soul is guided by the Supersoul from within
and from the guru without. (Cc. Madhya 22.47) Guru Gives Scientific Knowledge About the Highest Spiritual Reality
1.37
ॐ अज्ञान तिमिरान्धस्य ज्ञानाञ्जन शलाकया चक्षुर् उन्मीलितं येन तस्मै श्री गुरुवे नमः
ajñāna timirāndhasya jñānāñjana śalākayā cakṣur unmīlitaṁ yena tasmai śrī guruve namaḥ I was born in the darkest ignorance, but my
spiritual master opened my eyes
with the salve of transcendental knowledge. I offer my humble obeisance's unto
him. (Prema-bhakti-candrikā, Narottama dāsa)
1.38
१.३८
श्री-चैतन्य-मनो-ऽभीष्टं स्थापितं येन भूतले
स्वयं रूपः कदा मह्यं ददाति स्व- पदान्तिकम्
śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhūtale
svayaṁ rūpaḥ kadā mahyaṁ dadāti sva- padāntikam
When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established the mission
to fulfill the desire of Lord Caitanya give me shelter at his lotus feet? (Premabhakti- candrikā, Narottama dāsa)
1.39
শ্রী-গুরু-চরণ পদ্ম, কেৱল-ভকতি-সদ্ম, বন্দো মুঞি সাৱধান মতে
যাহার প্রসাদে ভাই, এ ভৱ তোরিযা জাই, কৃষ্ণ-প্রাপ্তি হোয্ জাহা হঽতে
গুরু-মুখ-পদ্ম-ৱাক্য, চিত্তেতে কোরিযা ঐক্য, আর্ না কোরিহো মনে আশা
শ্রী-গুরু চরণে রতি, এই সে উত্তম গতি,
জে প্রসাদে পূরে সর্ৱ আশা
চখু-দান্ দিলো জেই, জন্মে জন্মে প্রভু সেই, দিৱ্য-জ্ঞান্ হৃদে প্রোকাশিতো
প্রেম-ভক্তি জাহা হোইতে, অৱিদ্যা ৱিনাশ জাতে, ৱেদে গায্ যাহার চরিতো
śrī-guru-caraṇa padma, kevala-bhakati-sadma, bando muñi sāvadhāna mate
yāhāra prasāde bhāi, e bhava toriyā jāi, kṛṣṇa-prāpti hoy jāhā ha'te
guru-mukha-padma-vākya, cittete koriyā aikya, ār nā koriho mane āśā
śrī-guru caraṇe rati, ei se uttama gati,
je prasāde pūre sarva āśā
cakhu-dān dilo jei, janme janme prabhu sei, divya-jñān hṛde prokāśito
prema-bhakti jāhā hoite, avidyā vināśa jāte, vede gāy yāhāra carito
The lotus feet of the spiritual master are the only way we can attain pure
devotional service. I bow down to his lotus feet with great awe and reverence. By
his mercy, one can cross the ocean of material suffering and obtain the mercy of
Kṛṣṇa.
My only wish is to have my consciousness purified by the words emanating from
his lotus mouth. Attachment to his lotus feet is the perfection that fulfill all
desires.
He opens my darkened eyes and fills my heart with transcendental knowledge.
He is my lord, birth after birth. From him ecstatic prema emanates; by him,
ignorance is destroyed. The Vedic scriptures sing of his character.
Our spiritual master is the ocean of mercy, the friend of the poor, and lord and
master of the devotees. O master! Be merciful to me. Give me the shade of your
lotus feet. Your fame is spread all over the three worlds. (Prema-bhakticandrikā,
Narottama dāsa)
The Spiritual Master is the Energy of Kṛṣṇa
1.40
१.४०
न धर्मं नाधर्मं श्रुति-गण निरुक्तं किल कुरु
व्रजे राधा-कृष्ण-प्रचुर-परिचर्याम् इह तनु शची-सूनुं नन्दीश्वर-पति-सुतत्वे गुरु-वरं मुकुन्द-प्रेष्टत्वे स्मर परम् अजस्रं ननु मनः
na dharmaṁ nādharmaṁ śruti-gaṇa niruktaṁ kila kuru
vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu śacī-sūnuṁ nandīśvara-pati-sutatve guru-varaṁ mukunda-preṣṭatve smara param ajasraṁ nanu manaḥ
O mind! Give up all connection with Vedic piety and impiety and simply serve
Rādhā and Kṛṣṇa in Vṛndāvana with all your heart. Know that Lord Caitanya,
the son Śacī, is Śrī Kṛṣṇa, the son of Nanda and always remember that Śrī
Guru is mukunda-preṣṭha, the dearmost servant of
Kṛṣṇa. (Manaḥ-Śikṣā 2,
Śrīla Raghunātha Dāsa Gosvāmī)
Note: In the purport to Cc. Ādi 1.46, Śrīla
Prabhupāda refers to Śrīla
Bhaktivinoda's commentary called Anubhāṣya:
As mentioned previously, a disciple should always respect the spiritual master as
a manifestation of Kṛṣṇa, but at the same time one should always remember
that a spiritual master is never authorized to imitate the transcendental pastimes
of the Lord. False spiritual masters pose themselves as identical with Śrī Kṛṣṇa
in every respect to exploit the sentiments of their followers, but such
impersonalists can only mislead their disciples, for their ultimate aim is to
become one with the Lord. This is against the principles of the devotional cult.
The real Vedic philosophy is acintya-bhedābheda- tattva, which establishes
everything as one with and different from the
Personality of Godhead. Śrīla
Raghunātha Gosvāmī confirms that this is the real position of a bona tide
spiritual master and says one should always think of the spiritual master in
terms of his intimate relationship with Mukunda.
The Guru is Gaura-śakti and Gaura-priyattama
१.४१
साक्षाद् हद्रित्वेन समस्त शास्त्रैर् उक्तस् तथा भाव्यत एव षड्भिः किन्तु प्रभोर् यः प्रिय एव तस्य वन्दे गुरोः श्री-चरणारविन्दम्
1.41
sākṣād hadritvena samasta śāstrair uktas tathā bhāvyata eva ṣaḍbhiḥ kintu prabhor yaḥ priya eva tasya vande guroḥ śrī-caraṇāravindam
According to the verdict of the revealed scriptures and saintly persons, the guru
is honored as much as Kṛṣṇa Himself, because he is the dearmost servant of the
Supreme Personality of Godhead. I offer my respectful obeisance's unto the
lotus feet of such a spiritual master. (Gurvāṣṭakam 7)
१.४२
शुद्ध-भक्ताः श्री-गुरो श्री शिवस्य च भगवता सह
अभेद-दृष्तिं-तत्-प्रियतमत्वेनैव मन्यन्ते
1.42
śuddha-bhaktāḥ śrī-guro śrī śivasya ca bhagavatā saha
abheda-dṛṣtiṁ-tat-priyatamatvenaiva manyante
Whenever the scriptures describe the spiritual master and Lord Śiva as
nondifferent from Kṛṣṇa, pure devotees understand this is because of their
being the most beloved of Śrī Kṛṣṇa. (Bhakti- Sandarbha, Annucheda 216)
NOTE: Quoting the Anubhāṣya, Cc. Ādi 1.46: "Jīva Gosvāmī clearly defined
that a pure devotee's observation of the spiritual master and Lord Śiva as one
with the Personality of Godhead exists in their being very dear to the Lord, not
identical with Him in all respects."
A Guru in Name Only Commits a Great Offense
१.४३
गुरुर् न स स्यात् स्व-जनो न स स्यात् पिता न स स्याज् जननी न सा स्यात् दैवं न तत् स्यान् न पतिश् च स स्यान् न मोचयेद् यः समुपेत-मृत्युम्
1.43
gurur na sa syāt sva-jano na sa syāt pitā na sa syāj jananī na sā syāt daivaṁ na tat syān na patiś ca sa syān na mocayed yaḥ samupeta-mṛtyum
One who cannot deliver his dependents from repeated birth and death should
never become a guru, a relative, a father, mother,
demigod, or husband. (Bhāg.
5.5.18)
সেই সে পরম বন্ধু, সেই পিতা-মাতা
শ্রী-কৃষ্ণ-চরণে যেই প্রেম-ভক্তি-দাতা সকল জন্মে পিতা-মাতা সবে পায কৃষ্ণ গুরু নাহি মিলে, ভজহ হিযায
1.44
sei se parama bandhu, sei pitā-mātā
śrī-kṛṣṇa-caraṇe yei prema-bhakti-dātā sakala janme pitā-mātā sabe pāya kṛṣṇa guru nāhi mile, bhajaha hiyāya
Under ordinary circumstances one's own father and mother are worshipable,
but in every species one gets a father and mother. Far rarer is to get guru and
Kṛṣṇa. The spiritual master can bestow prema- bhakti to the those who have
attained his mercy, therefore he is the topmost father, mother, and friend of
everyone. (Caitanya Maṅgala, Madhya-khaṇḍa)
Scholarship is no Qualification for Becoming a Guru
१.४५
शब्द-ब्रह्मणि निष्णातो न निष्णायात् परे यदि श्रमस् तस्य श्रम-फलो ह्य् अधेनुम् इव रक्षतः
1.45
śabda-brahmaṇi niṣṇāto na niṣṇāyāt pare yadi śramas tasya śrama-phalo hy adhenum iva rakṣataḥ
One may be expert in Vedic scholarship, but if he fails to understand the
position of the Absolute Truth and doesn't recognize Kṛṣṇa as the Supreme
Personality of Godhead all his study is a waste of time. His hard work will be his
only reward, and his efforts will be like the labor of one who struggles to
maintain a cow that has no calf and cannot produce milk. (Bhāg. 11.11.18)
A Non-Vaiṣṇava Cannot be a Guru
१.४६
महा-कुल-प्रसूतो ऽपि सर्व-यज्ञेषु दीक्षितः सहस्र-शाखाध्यायी च न गुरुः स्याद् अवैष्णवः
1.46
mahā-kula-prasūto 'pi sarva-yajñeṣu dīkṣitaḥ sahasra-śākhādhyāyī ca na guruḥ syād avaiṣṇavaḥ
Even if born in an aristocratic brāhmaṇa family, initiated with all the
appropriate Vedic sacrifices, and has studied a thousand branches of Vedic
knowledge one who is not a Vaiṣṇava can never be a guru. (Hari-bhakti-vilāsa
1.45)
Bogus Gurus
परिचर्या-यशो-लिप्सुः शिष्याद् गुरुर् न हि
paricaryā-yaśo-lipsuḥ śiṣyād gurur na hi
One who accepts disciples for personal service and fame is unfit to be a guru.
(Viṣṇu Smṛti)
१.४८
गुरवो बहवः सन्ति शिष्य-वित्तापहारकाः दुर्लभः सद्-गुरुर् देवि शिष्य-सन्तापहारकः
1.48
guravo bahavaḥ santi śiṣya-vittāpahārakāḥ durlabhaḥ sad-gurur devi śiṣya-santāpahārakaḥ
Many gurus take advantage of their disciples and plunder them. They exploit
their disciples for sex, and use them to amass wealth, but a guru who can
remove the miseries of his disciples is very rare. (Purāṇa-vākya)
The Injunction to Abandon a Bogus Guru
१.४९
गुरोर् अप्य् अवलिप्तस्य कार्याकार्यम् अजानतः उत्पथ-प्रतिपन्नस्य परित्यागो विधीयते
1.49
guror apy avaliptasya kāryākāryam ajānataḥ utpatha-pratipannasya parityāgo vidhīyate
A guru addicted to sensual pleasure and polluted by vice, who is ignorant and
has no power to discriminate between right and wrong, or who is not on the path
of śuddha-bhakti must be abandoned. (Mahābhārāta, Udyoga-parva, 179.25)
१.५०
स्नेहाद् वा लोभतो वापि यो गृह्नीयाद् दीक्षया तस्मिन् गुरौ स-शिष्ये तत् देवता शाप आपतेत्
1.50
snehād vā lobhato vāpi yo gṛhnīyād dīkṣayā tasmin gurau sa-śiṣye tat devatā śāpa āpatet
If a guru, disregarding the standard for giving dikṣā, gives the mantra to his
disciple out of greed or mundane affection, he is cursed by the gods along with
that disciple. (Hari-bhakti-vilāsa 2.7)
१.५१
यो व्यक्ति न्याय रहितम् अन्यायेन शृणोति यः ताव् उभौ नरकं घोरं व्रजतः कालम् अक्षयम्
1.51
yo vyakti nyāya rahitam anyāyena śṛṇoti yaḥ tāv ubhau narakaṁ ghoraṁ vrajataḥ kālam akṣayam
One who assumes the dress and position of an ācārya, who speaks against the
conclusions of Śrīmad Bhāgavatam and other scriptures, or performs kīrtana
opposed to the proper glorification of Śrī Kṛṣṇa, certainly goes to hell for
countless lifetimes along with his disciples and whoever else hears such nondevotional
talks and kīrtanas. (Hari-bhakti-vilāsa 1.101)
वैष्णव-विद्वेषी चेत् परित्याज्य एव. "गुरोर् अपि
अवलिप्तस्ये" ति स्मरणात्, तस्य
वैष्णव-भाव-राहित्येन अवैष्णवतया अवैष्णवोपदिष्टेनेति वचन-विषय त्वाच्च. य़थोक्त-लक्षणस्य श्री-गुरोर्- अविद्यमानतायस्तु तस्यैव महाभागवतस्यैकस्य
नित्य-सेवनं परमं श्रेयः
vaiṣṇava-vidveṣī cet parityājya eva. "guror api
avaliptasye" ti smaraṇāt, tasya
vaiṣṇava-bhāva-rāhityena avaiṣṇavatayā avaiṣṇavopadiṣṭeneti vacana-viṣaya tvācca. Yathokta-lakṣaṇasya śrī-guror- avidyamānatāyastu tasyaiva mahābhāgavatasyaikasya
nitya-sevanaṁ paramaṁ śreyaḥ.
A guru who is envious of pure devotees, who blasphemes them, or behaves
maliciously towards them should certainly be abandoned, remembering the
verse "guror api avaliptasya" (See 1.49). Such an envious guru lacks the mood
and character of a Vaiṣṇava. The śāstras enjoin that one should not accept
initiation from a non-devotee (avaiṣṇavopadiṣṭena... See 1.54).
Knowing these injunctions of the scriptures, a sincere devotee abandons a false guru who isenvious of devotees. After leaving one who lacks
the true qualities of a guru, if a devotee is without a spiritual guide, his only hope is to seek out a mahābhāgavata vaiṣṇava and serve him. By constantly rendering service to
such a pure devotee, one will certainly attain the highest goal of life. (Bhaktisandarbha, Annucheda 238)
A Materialistic, Professional, Family or
Vyavahārika-guru Must be Given up
1.53
१.५३
परमार्थ-गुर्वाश्रयो व्यवहारिक-गुर्वादि परित्यागेनापि कर्तव्यः
paramārtha-gurvāśrayo vyavahārika-gurvādi parityāgenāpi kartavyaḥ
One should not accept a spiritual master based on hereditary, social or
ecclesiastical convention. Such a professional guru should be rejected. One
must accept a qualified spiritual master, who can help one advance towards the
ultimate goal of life, kṛṣṇa-prema. (Bhakti- sandarbha, annucheda 210)
Who Rejects a False Guru Must Accept a Real
Guru
अवैष्णवोपदिष्टेन मन्त्रेण निरयं व्रजेत् पुनश् च विधिना सम्यग् ग्राहयेद् वैष्णवाद् गुरोः
avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet punaś ca vidhinā samyag grāhayed vaiṣṇavād guroḥ
One who gets his mantra from a guru who is a non-devotee or who is addicted to
sensual pleasure is doomed to a life in hell. Such a person must immediately
approach a genuine Vaiṣṇava guru and again accept the mantra from him.
(Hari-bhakti-vilāsa 4.366)
Why Become a Disciple
१.५५
नृ-देहम् आद्यं सु-लभं सु-दुर्लभं प्लवं सु-कल्पं गुरु-कर्णधारम् मयानुकूलेन नभस्वतेरितं
पुमान् भवाब्धिं न तरेत् स आत्म-हा
1.55
nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ plavaṁ su-kalpaṁ guru-karṇadhāram mayānukūlena nabhasvateritaṁ
pumān bhavābdhiṁ na taret sa ātma-hā
This human form of life is rare and it can award all the benefit of life. It is
superior to all other forms of life, for having attained it, one may easily cross
over the ocean of material existence. The human
form of life is like a ship for
crossing the material ocean. The guru is the captain and the mercy of Kṛṣṇa is
the favorable wind that carries the ship safely across. One who fails to make use
of the human form of life for crossing the ocean of birth and death is the killer
of the self. (Bhāg. 11.20.17)
One who Thinks the Spiritual Master an Ordinary man Goes to Hell
१.५६
गुरुषू नर-मतिर् यस्य वा नारकी सः
1.56
guruṣū nara-matir yasya vā nārakī saḥ
One who thinks that the spiritual master is an ordinary man is said to live in
hell. (Pādma Purāṇa)
Who Thinks the Guru an Ordinary man Finds his
Attempts
at Spiritual Progress as Useless as an Elephant's
Bath
१.५७
यस्य साक्षाद् भगवति ज्ञान-दीप प्रदे गुरौ मर्त्यासद्-धीः श्रुतं तस्य सर्वं कुञ्जर- शौचवत्
1.57
yasya sākṣād bhagavati jñāna-dīpa prade gurau martyāsad-dhīḥ śrutaṁ tasya sarvaṁ kuñjara- śaucavat
The guru is considered as the Supreme Lord
Himself, because he gives the light
of transcendental knowledge to his disciples. Consequently, for one who
maintains the material conception that the guru is an ordinary human being,
everything is frustrated. His attempts to progress in spiritual life, his Vedic
studies and scriptural knowledge, his penance's and austerities, and his worship
of the Deity are all as useless as the bathing of an elephant. (Bhāg. 7.15.26)
For Transcendental Knowledge one Must
Approach a Guru
१.५८
तद् विद्धि प्रणिपातेन परिप्रश्नेन सेवया उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस् तत्त्व-दर्शिनः
1.58
tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ
Just try to learn the truth by approaching a spiritual master. Surrender to him
and inquire from him and render service at his lotus feet. The self-realized soul
can impart knowledge unto you, for he has seen
the truth. (Bhagavad-gītā 4.34)
The Guru Takes One Beyond Jñāna to Pure
Devotion
१.५९
एवं गुरूपासनयैक-भक्त्या विद्या-कुठारेण शितेन धीरः विवृश्च्य जीवाशयम् अप्रमत्तः सम्पद्य चात्मानम् अथ त्यजास्त्रम्
1.59
evaṁ gurūpāsanayaika-bhaktyā vidyā-kuṭhāreṇa śitena dhīraḥ vivṛścya jīvāśayam apramattaḥ sampadya cātmānam atha tyajāstram
With steady intelligence you should develop unalloyed devotional service by
careful worship of the spiritual master, and with the sharp ax of transcendental
knowledge you should cut off the subtle material covering of the soul. Upon
realizing the Supreme Personality of Godhead, you should then give up the ax
of analytic knowledge. (Bhāg. 11.12.24)
Guru and Lord Nityānanda are Nondifferent
সংসারের পার হৈযা ভক্তির সাগরে যে ডূবিবে সে ভজুক নিতাই চান্দেরে
আমার প্রভুর প্রভু শ্রী গৌরসুন্দর এ বড ভরসা চিত্তে ধরি নিরন্তর
1.60
saṁsārera pāra haiyā bhaktira sāgare ye ḍūbibe se bhajuka nitāi cāndere
āmāra prabhura prabhu śrī gaurasundara e baḍa bharasā citte dhari nirantara
Beyond the ocean of birth and death is the bhakti ocean. Let those who would
go there worship Lord Nityānanda (the original guru ). I will hold this faith
within my heart forever: My master is
Nityānanda; His Lord is Gaurasundara.
(By the mercy of Lord Nityānanda one gets the mercy of Gaurasundara.
Nityānanda is therefore the original guru. As such the guru is the representative
of Lord Nityānanda. These two are nondifferent.)(Cb. 1.17.152-153)
নিতাই-পদ-কমল, কোটি-চন্দ্র-সুশীতল, যে ছাযায্ জগত জুরায্
হেনো নিতাই বিনে ভাই, রাধা-কৃষ্ণ পাইতে নাই, দৃঢ কোরিঽ ধরো নিতাইর্ পায্
সে সম্বন্ধ নাহি জাঽর্, বৃথা জন্ম গেলো তঽর্, সেই পশু বোরো দুরাচার্,
নিতাই না বোলিলো মুখে, মজিলো সংসার-সুখে, ৱিদ্যা-কুলে কি কোরিবে তার্
অহওকারে মত্ত হোইযা, নিতাই-পদ পাসরিযা,
অসত্যেরে সত্য কোরি মানি
নিতাইযের্ করুণা হঽবে, ৱ্রজে-রাধা-কৃষ্ণ পাবে, ধর নিতাই-চরণ দু ঽখানি.
নিতাইযের্ চরণ সত্য, তাহার সেৱক নিত্য, নিতাই-পদ সদা কোরো আশ
নরোত্তম বোরো দুখি, নিতাই মোরে কোরো সুখী, রাখো রাঙ্গা-চরণের পাশ
1.61
nitāi-pada-kamala, koṭi-candra-suśītala, ye chāyāy jagata jurāy
heno nitāi bine bhāi, rādhā-kṛṣṇa pāite nāi, dṛḍha kori' dharo nitāir pāy
se sambandha nāhi jā'r, bṛthā janma gelo tā'r, sei paśu boro durācār,
nitāi nā bolilo mukhe, majilo saṁsāra-sukhe, vidyā-kule ki koribe tār
ahaokāre matta hoiyā, nitāi-pada pāsariyā,
asatyere satya kori māni
nitāiyer karuṇā ha'be, vraje-rādhā-kṛṣṇa pābe, dhara nitāi-caraṇa du 'khāni.
nitāiyer caraṇa satya, tāhāra sevaka nitya, nitāi-pada sadā koro āśa
narottama boro dukhi, nitāi more koro sukhī, rākho rāṅgā-caraṇera pāśa
The lotus feet of Lord Nityānanda are more soothing than millions of moons.
This world is ablaze with the fire of birth and death, but the cool shade of the
lotus feet of Lord Nityānanda can give relief to the entire universe. No one can
approach Rādhā-Kṛṣṇa without Lord Nityānanda. If one wants to enter into the service of Rādhā-Kṛṣṇa, he must take shelter at the lotus feet of Nityānanda. He
has not established a relationship with Lord
Nityānanda has wasted his life. His
birth in the human form of life is useless. He is no better than an animal being
absorbed in eating, sleeping, mating, and fighting. Such a two-legged animal,
whose mouth has never uttered the name "Nitāi," wallows in the pleasures of
family life, and enjoys the happiness offered by birth, death, old age, and disease
in the forest fire of material existence.
If one has no connection with Nityānanda, his so- called academic education
and birth in a high family or great nation will not protect him. At the time of
death nature's law will act, his work will be finished. He will get another body
according to his karma.
Why are these human animals acting in this way? They are maddened by a false
conception of life. They have identified the self with the body, and thus they
have forgotten their eternal relationship with
Nityānanda. Such forgetful
persons accept the illusory energy as factual. They consider truth to be unreal
and mistake illusion for reality. By the mercy of
Nityānanda prabhu, however,
one can attain the service of Rādhā-Kṛṣṇa in
Vṛndāvana. Therefore, take
shelter of the holy feet of Lord Nityānanda. (Prārthanā, Narottama Dāsa)
The Authorized Sacred Tradition
१.६२
आम्नायः श्रुतयः साक्षाद् ब्रह्म-विद्येति विश्रुताः
गुरु-परम्परा-प्राप्ताह् विश्व-कर्तुर् हि ब्रह्मणः
1.62
āmnāyaḥ śrutayaḥ sākṣād brahma-vidyeti viśrutāḥ
guru-paramparā-prāptāh viśva-kartur hi brahmaṇaḥ
Transcendental knowledge, which is received through the system of paramparā,
beginning with Brahmā, the creator, and which is embodied in the Śruti is
known as āmnāyaḥ, or the authorized sacred tradition. (Mahājana-kārikā)
Lord Brahmā, the Original Teacher
१.६३
ब्रह्मा देवानां प्रथमः सम्बभूव विश्वस्य कर्ता भुवनस्य गोप्ता
स ब्रह्म-विद्यां सर्व-विद्या-प्रतिष्तम् अथर्वाय ज्येष्ट-पुत्राय प्राह
1.63
brahmā devānāṁ prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā
sa brahma-vidyāṁ sarva-vidyā-pratiṣtam atharvāya jyeṣṭa-putrāya prāha
Lord Brahmā is the foremost of the demigods. He
is the creator of the universe, and its guardian. He instructed his eldest son, Atharva in the science of transcendental knowledge (brahma-vidyā), and thus became the first teacher within the universe. All other knowledge is based on this knowledge. (Muṇḍaka
Upaniṣad 1.1.1)
Śrī Madhva the Sampradāya Ācārya
१.६४
आनन्द-तीर्थ-नाम सुख-मय-धाम यतिर् जीयात्
संसारार्णव-तरणीम् यम् इह जनाः कीर्त्यन्ति बुधाः
1.64
ānanda-tīrtha-nāma sukha-maya-dhāma yatir jīyāt
saṁsārārṇava-taraṇīm yam iha janāḥ kīrtyanti budhāḥ
All glories to Śrī Madhvācārya Prabhu, who is known as Ananda-tīrtha, the
holy abode of transcendental bliss. The wise know him as the boat for crossing
over the ocean of material existence, and so they always chant his glories.
(Prameya-ratnāvalī)
१.६५
श्री-कृष्ण-ब्रह्म-देवऋषि-बादरायण-सओज्ञकान् श्री-मध्व-श्री-पद्मनाभ-श्रीमन्-नृहरि- माधवान्
अक्षोभ्य-जयतीर्थ-श्री-ज्ञानसिन्धु-दयानिधीन् श्री-विद्यानिधि-राजेन्द्र-जयधर्मान्- क्रमाद्वयम्
पुरुषोत्तम-ब्रह्मण्य-व्यासतीर्थंश् च संस्तुमः
ततो लक्ष्मीपतिं श्रीमन्-माधवेन्द्रञ् च भक्तितः
तच् छिष्यान् श्रीश्वराद्वैत-नित्यानन्दान्-जगत्- गुरून्
देवम्-ईश्वर-शिष्यं-श्री-चैतन्यान् च भजामहे श्री-कृष्ण-प्रेम-दानेन येन निस्तारितं जगत्
कलि-कलुष-सन्तप्तं करुणा-सिन्धुना स्वयम् महाप्रभु-स्वरूप-श्री-दामोदरः- प्रियओकरः
रूप-सनातनौ द्वौ च गोस्वामी-प्रवरौ प्रभु
श्री-जीवो-रघुनाथश् च रूप प्रियो महा-मतिः तत्-प्रियः कविराज-श्री-कृष्ण-दास-प्रभुर् मतः
तस्य प्रियोत्तमः श्रीलः सेवापरो नरोत्तमः तद्-अनुगत-भक्तः श्री-विश्वनाथः सद्- उत्तमः
तद् आसक्तश् च गौडीय-वेदान्ताचार्य-भुषणम् विद्याभूषण-पाद श्री-बलदेव-सद्-आश्रयः वैष्णव-सर्वभौम-श्री-जगन्नाथ-प्रभुस् तथा
श्री-मायापुर-धाम्नस् तु निर्देष्टा-सज्जन- प्रियः
शुद्ध-भक्ति-प्रचारस्य मूलि-भूत इहोत्तमः श्री-भक्तिविनोदो देवस् तत्-प्रियत्वेन विश्रुतः
तद्-अभिन्न-सुहृद्-वर्यो महा-भागवतोत्तमः श्री-गौर-किशोरः साक्षाद्-वैराग्यं
विग्रहाश्रितम्
(मायावादि-कु-सिद्धन्त-ध्वान्त-राशि-निरासकः विशुद्ध-भक्ति-सिद्धान्तैः स्वान्त-पद्म- विकाशकः
देवो ऽसौ परमो हंसो मत्तः-श्री-गौर- कीर्तने
प्रचाराचार-कार्येषु निरन्तरं-महोत्सुकः हरि-प्रिय-जनैर्-गम्य ओं विष्णु-पाद- पूर्वकः
श्री-पादो भक्ति-सिद्धान्त-सरस्वती-महोदयः सर्वे ते गौर-वंश्यश् च परम-हंस- विग्रहाः
वयं च प्रणता दासास् तद् उच्छिष्ट- ग्रहाग्रहाः)
The Brahmā-Madhva Gauḍīya Sampradāya-
1.65
śrī-kṛṣṇa-brahma-devaṛṣi-bādarāyaṇa-saojñakān śrī-madhva-śrī-padmanābha-śrīman-nṛhari- mādhavān
akṣobhya-jayatīrtha-śrī-jñānasindhu-dayānidhīn śrī-vidyānidhi-rājendra-jayadharmān- kramādvayam
puruṣottama-brahmaṇya-vyāsatīrthaṁś ca saṁstumaḥ
tato lakṣmīpatiṁ śrīman-mādhavendrañ ca bhaktitaḥ
tac chiṣyān śrīśvarādvaita-nityānandān-jagat- gurūn
devam-īśvara-śiṣyaṁ-śrī-caitanyān ca bhajāmahe śrī-kṛṣṇa-prema-dānena yena nistāritaṁ jagat
kali-kaluṣa-santaptaṁ karuṇā-sindhunā svayam mahāprabhu-svarūpa-śrī-dāmodaraḥ- priyaokaraḥ
rūpa-sanātanau dvau ca gosvāmī-pravarau prabhu
śrī-jīvo-raghunāthaś ca rūpa priyo mahā-matiḥ tat-priyaḥ kavirāja-śrī-kṛṣṇa-dāsa-prabhur mataḥ
tasya priyottamaḥ śrīlaḥ sevāparo narottamaḥ tad-anugata-bhaktaḥ śrī-viśvanāthaḥ sad- uttamaḥ
tad āsaktaś ca gauḍīya-vedāntācārya-bhuṣaṇam vidyābhūṣaṇa-pāda śrī-baladeva-sad-āśrayaḥ vaiṣṇava-sarvabhauma-śrī-jagannātha-prabhus tathā
śrī-māyāpura-dhāmnas tu nirdeṣṭā-sajjana- priyaḥ
śuddha-bhakti-pracārasya mūli-bhūta ihottamaḥ śrī-bhaktivinodo devas tat-priyatvena viśrutaḥ
tad-abhinna-suhṛd-varyo mahā-bhāgavatottamaḥ śrī-gaura-kiśoraḥ sākṣād-vairāgyaṁ
vigrahāśritam
(māyāvādi-ku-siddhanta-dhvānta-rāśi-nirāsakaḥ viśuddha-bhakti-siddhāntaiḥ svānta-padma- vikāśakaḥ
devo 'sau paramo haṁso mattaḥ-śrī-gaura- kīrtane
pracārācāra-kāryeṣu nirantaraṁ-mahotsukaḥ hari-priya-janair-gamya oṁ viṣṇu-pāda- pūrvakaḥ
śrī-pādo bhakti-siddhānta-sarasvatī-mahodayaḥ sarve te gaura-vaṁśyaś ca parama-haṁsa- vigrahāḥ
vayaṁ ca praṇatā dāsās tad ucchiṣṭa- grahāgrahāḥ)
The above Sanskrit verse describing the Gauḍīya
Vaiṣṇava guru-paramparā was
composed by Śrīla Bhaktisiddhānta Sarasvatī
Ṭhākura (with the exception of
the part in parenthesis, which was later added by his disciples). He translated it
in the form of a Bengali poem, which follows:
কৃষ্ণ হৈতে চতুর্-মুখ, হয কৃষ্ণ সেৱোন্মুখ,
ব্রহ্মা হৈতে নারদের মতি
নারদ হৈতে ৱ্যাস, মধ্ৱ কহে ৱ্যাস-দাস, পূর্ণ-প্রজ্ঞ পদ্মনাভ-গতি
নৃহরি মাধৱ ৱংশে, অক্ষোভ্য-পরমহংসে, শিষ্য বলিঽ অঙ্গীকার করে
অক্ষোভ্যের শিষ্য জয-তীর্থ নামে পরিচয, তাঙ্র দাস্যে জ্ঞানসিন্ধু তরে
তাহা হৈতে দযানিধি, তাঙ্র দাস ৱিদ্যানিধি,
রাজেন্দ্র হৈল তাঙ্হা হঽতে
তাঙ্হার কিঙ্কর জয-ধর্ম নামে পরিচয, পরম্পরা জান ভাল মতে
জযধর্ম-দাস্যে খ্যাতি, শ্রী পুরুষোত্তম যতি, তাঽহা হঽতে ব্রহ্মণ্য-তীর্থ সূরি
ৱ্যাস-তীর্থ তাঙ্র দাস, লক্ষ্মী-পতি ৱ্যাস-দাস, তাহা হঽতে মাধৱেন্দ্র পুরী
মাহৱেন্দ্র পুরী-ৱর, শিষ্য-ৱর শ্রী ঈশ্ৱর, নিত্যানন্দ শ্রী-অদ্ৱৈত-ৱিভু
ঈশর-পুরীকে ধন্য, করিলেন শ্রী চৈতন্য, জগদ্-গুরু-গৌর-মহাপ্রভু
মহাপ্রভু শ্রী-চৈতন্য, রাধা-কৃষ্ণ নহে অন্য,
রূপানুগ-জনের-জীৱন
ৱিশ্ৱম্ভর প্রিযওকর, শ্রী স্ৱরূপ দামোদর, শ্রী গোস্ৱামী রূপ-সনাতন
রূপ-প্রিয মহাজন, জীৱ রঘুনাথ হন, তাঙ্র প্রিয কৱি কৃষ্ণ দাস
কৃষ্ণ দাস প্রিয-ৱর, নরোত্তম সেৱাপর, যাঙ্র পদ ৱিশ্ৱনাথ আশ
ৱিশ্ৱনাথ ভক্ত-সাথ, বলদেৱ জগন্নাথ, তাঙ্র প্রিয শ্রী ভক্তিৱিনোদ
মহাভাগৱত-ৱর, শ্রী-গৌর-কিশোর-ৱর, হরি-ভজনেতে যাঙ্র মোদ
শ্রী ৱর্ষভানৱী-বর, সদা সেৱ্য-সেৱাপরা, তাঙ্হার দযিতদাস নাম
এই সব হরি-জন, গৌরাঙ্গের নিজ-জন, তঙ্দের উচ্ছিষ্টে মোর কাম1.66
kṛṣṇa haite catur-mukha, haya kṛṣṇa sevonmukha,
brahmā haite nāradera mati
nārada haite vyāsa, madhva kahe vyāsa-dāsa, pūrṇa-prajña padmanābha-gati
nṛhari mādhava vaṁśe, akṣobhya-paramahaṁse, śiṣya bali' aṅgīkāra kare
akṣobhyera śiṣya jaya-tīrtha nāme paricaya, tāṅra dāsye jñānasindhu tare
tāhā haite dayānidhi, tāṅra dāsa vidyānidhi,
rājendra haila tāṅhā ha'te
tāṅhāra kiṅkara jaya-dharma nāme paricaya, paramparā jāna bhāla mate
jayadharma-dāsye khyāti, śrī puruṣottama yati, tā'hā ha'te brahmaṇya-tīrtha sūri
vyāsa-tīrtha tāṅra dāsa, lakṣmī-pati vyāsa-dāsa, tāhā ha'te mādhavendra purī
māhavendra purī-vara, śiṣya-vara śrī īśvara, nityānanda śrī-advaita-vibhu
īśara-purīke dhanya, karilena śrī caitanya, jagad-guru-gaura-mahāprabhu
mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya,
rūpānuga-janera-jīvana
viśvambhara priyaokara, śrī svarūpa dāmodara, śrī gosvāmī rūpa-sanātana
rūpa-priya mahājana, jīva raghunātha hana, tāṅra priya kavi kṛṣṇa dāsa
kṛṣṇa dāsa priya-vara, narottama sevāpara, yāṅra pada viśvanātha āśa
viśvanātha bhakta-sātha, baladeva jagannātha, tāṅra priya śrī bhaktivinoda
mahābhāgavata-vara, śrī-gaura-kiśora-vara, hari-bhajanete yāṅra moda
śrī varṣabhānavī-bara, sadā sevya-sevāparā, tāṅhāra dayitadāsa nāma
ei saba hari-jana, gaurāṅgera nija-jana, taṅdera ucchiṣṭe mora kāma
The teachings of pure devotional service to Kṛṣṇa begins with Kṛṣṇa Himself.
He revealed this divine knowledge to the four- headed Brahmā, who taught it to
Nārada. Nārada taught it to Vyāsa, who taught it to his servant, Madhvācārya.
From Madhvācārya it passed to Padmanābha, Narahari, and Mādhava.
Mādhava's disciple was Akṣobhya. Akṣobhya's disciple was Jayatīrtha, whose
foremost disciple was Jñānasindhu. After Jñānasindhu was Dayānidhi, whose disciple was Vidyānidhi, also known as Vidyādhiraja Tīrtha. His disciple was
Rājendra Tīrtha, whose principle disciple was
Jayadharma, also known as
Vijayadhvaja Tīrtha, the famous Bhāgavatam
commentator. His disciple was
Puruṣottama Tīrtha, whose foremost disciple was
Brahmanya Tīrtha. His
disciple was Vyāsatīrtha, whose disciple was
Lakṣmīpatī Tīrtha. In this way
one should understand the guru-paramparā. Lakṣmīpatī Tīrtha initiated Śrī Mādhavendra Pūrī, the best of sannyāsīs,
whose favorite disciple was Iśvara Pūrī. Two of his foremost disciples were the
two great incarnations of Godhead, Lord Nityānanda and Advaita Prabhu. Lord Caitanya made Iśvara Pūrī greatly fortunate by accepting him as guru.
Caitanya Mahāprabhu is none other than Śrī
Rādhā-Kṛṣṇa combined. He is
the life and soul of the Rūpānuga Vaiṣṇavas. The most dear follower of Śrī
Caitanya, who was also known as Viśvambhara, was Svarūpa Dāmodara, whose
principle followers were Rūpa and Sanātana
Gosvāmī. The beloved followers of
Rūpa and Sanātana were Śrī Jīva and
Raghunātha dāsa, whose dearmost
servant was Kṛṣṇadāsa Kavirāja Gosvāmī. The dearmost follower of Kṛṣṇadāsa
was Narottama dāsa Ṭhākura. Narottama's follower, Viśvanātha Cakravartī
Ṭhākura, had no desire other than the service of
Narottama's lotus feet. The
foremost devotee of Viśvanātha was Baladeva
Vidyābhūṣaṇa, and then
Jagannātha dāsa Bābājī. The dear servant of
Jagannātha dāsa Bābājī
was Bhaktivinoda Ṭhākura. Bhaktivinoda
Ṭhākura was followed by Śrī Gaura
Kiṣora dāsa Bābājī, a great devotee, whose only pleasure was the service of Śrī
Hari.
All these pure devotees of the Lord represent the dynasty of Śrī Gaurāṅga, the
Gaura-vaṁśa. Their holy feet are my only refuge. I am devoid of any real service
to them, but hope that one day their service may be mine. I am only a fallen
tridaṇḍī-sannyāsī by the name of
Bhaktisiddhānta Sarasvatī."
Thus ends the First Jewel of the Gauḍīya Kaṇṭhahāra, entitled Guru-tattva.
