Śrī Guru Bhakti
(Devotion to Śrī Guru)
by Śrīla Bhaktivinoda Ṭhākura
(translated by Gaudiya Vedanta Publications)
In “Śrī Guru Bhakti (Devotion to Śrī Guru)” from the 11th Volume of Sajjana
Toṣaṇi, Śrīla Bhaktivinoda Ṭhākura explains details on guru-tattva, the necessity
for the jīva to accept guru, and serving the guru with devotion, care and
determination.
The jīva who is blinded by the delusion of māyā and bound in the widespread
network of material existence wanders here and there. Having been captivated by
the hope for happiness, he searches for happiness in knowledge, intelligence,
wealth, honour, etc., but by no means can he make himself happy. In this way, the
jīva passes many lives. As a result of accruing great spiritual merit over many
births, faith in bhajana is transmitted into the jīva’s heart. His only chance of
attaining true happiness is in bhajana. Śrī Kṛṣṇa is Svayam-Bhagavān, and the
jīvas are His eternal servants. Śraddhā is the very strong and determined faith that
by performing bhakti to Śrī Kṛṣṇa, all sufferings are dispelled, and one becomes
situated in kṛṣṇa–dāsya, one’s constitutional position as a servant of Kṛṣṇa. With
this faith, the jīva soon takes the shelter of the lotus feet of a bona fide guru and
attains all types of perfection, solely by the virtue of Śrī Guru’s grace.
The boundlessly merciful Vaiṣṇavas are the supreme friends of the fallen jīvas
in this world. Knowing the jīvas to be averse to Kṛṣṇa, the Vaiṣṇavas instruct them
on bhakti–tattva, the fundamental principles of pure devotion. When faith develops
in this, the jīva takes shelter of the lotus feet of a Vaiṣṇava, who now instructs him
on bhāgavat–bhajana. Then, when the disciple exhibits suitable qualification, having
developed single-mindedness and expertise in bhajana, Śrī Guru bestows his mercy
upon him by granting the power to behold the storehouse of transcendence, Śrī
Kṛṣṇa. Such is the endless mercy of the Vaiṣṇava.
As Śrī Guru, the Vaiṣṇava blesses the extremely fallen and insignificant jīva –
who is filled with hundreds of anarthas, tormented by māyā in various ways, and
completely drowning in the ocean of material existence – with a place at his feet. He
accepts responsibility for the jīva’s life, which is presently devoid of bhajana.
Inspiring him with the example of his own supremely pure character and strong
bhajana, Śrī Guru captivates the heart of the jīva and transmits potency into it. The
disciple imbibes this strength and gradually moves forward along the path of bhajana.
Indeed, the mercy of such a guru is boundless, endless and wonderful, and for this
reason Narottama Ṭhākura Mahāśaya has written:
śrī guru karuṇā-sindhu, adhama janāra bandhu
lokanātha lokera jīvana
hā hā prabhu kara dayā, deha more pada-chāyā
ebe yaśa ghuṣuka tri-bhūvana
“Śrī Gurudeva is the ocean of mercy and the greatest friend of the most fallen.
As the refuge of the whole world, he is the life and soul of everyone. Alas, O master,
be merciful, and give me the shade of your lotus feet. By doing so now, your fame
[as the greatest friend of the fallen] shall be spread all over the three worlds.”
cakṣu-dāna dila yei, janme janme prabhu sei,
divya-jñāna hṛde prakāśita
prema-bhakti yāhā haite, avidyā vināśa yāte
vede gāya yāhāra carita
“He who gives me the gift of transcendental vision and enlightens my
heart with divine knowledge is my master, birth after birth. Prema-
bhakti, divine loving devotion, by which ignorance is destroyed,
emanates from him. His character is eulogized by the Vedas.”
Śrī Guru can be distinguished according to his function as either dīkṣā-guru or
śikṣā-guru. Dīkṣā-guru is he from whom the mantra is obtained, and śikṣā-guru is he
from whom bhajana-śikṣā, instruction on how to progress along the devotional path,
is received. A disciple should show equal respect to both, and he should understand
that both are the manifestation of Kṛṣṇa’s śakti, or potency. If he maintains the
attitude that they are different, he will be an offender. In Śrī Caitanya-caritāmṛta (Ādi-
līlā 1.44, 45, 47) it is said:
yadyapi āmāra guru—caitanyera dāsa
tathāpi jāniye āmi tāṅhāra prakāśa
“Even though I am aware that my Gurudeva is the devoted servant of Śrī
Caitanya, I am also conscious that he is a complete manifestation (prakāśa) of the
Supreme Lord (Śrī Caitanya).”
guru-kṛṣṇa-rūpa hana śāstrera pramāṇe
guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe
“Authentic evidence from the entirety of revealed scriptures declares Śrī Guru
to be identical with Śrī Kṛṣṇa. Indeed, Śrī Kṛṣṇa comes in the form of Śrī Guru to
shower mercy upon His devotees.”
śikṣā-guruke ta’ jāni kṛṣṇera svarūpa
antaryāmī, bhakta-śreṣṭha—ei dui rūpa
“Know that the śikṣā-guru, or the instructing spiritual master, is in fact the
svarupa, or intrinsic nature, of Śrī Kṛṣṇa, who manifests Himself as the indwelling
witness and as the topmost of bhaktas.”
It is offensive to consider Gurudeva as the Supreme Personality of Godhead
directly. Indeed, such a thought leads to the conception that the jīva and Īśvara are
one, which is the philosophy of the māyāvādīs. But if one performs bhakti with the
understanding that Śrī Guru is the special manifestation of Śrī Bhagavān, in other
words, that he is His śakti, then there will be no fault. “Śrī Bhagavān, who is the
embodiment of prema, has manifested as Śrī Gurudeva and given me initiation.”
Blessed is that disciple who remains fixed in this understanding. Such a disciple then
nurtures firm faith in the words of Śrī Guru and develops unshakeable devotion to
him.
Those jīvas who possess faith should take shelter of a bona-fide guru, with
great care and determination. Vaiṣṇava ācārya Śrīla Sanātana Gosvāmī compiled
information from various śāstras and delineated the symptoms of Śrī Guru and the
symptoms of a disciple in his book, Hari-bhakti-vilāsa. The purport of these words
from śāstra is that one whose powerful character stems from bhakti, who is a topmost
pure devotee (viśuddha-bhakta) and who is the best among the bhāgavatas (exalted
devotees) is alone the guru of the jīvas. And that disciple who is free from sin, pure-
hearted and submissive is alone fit to receive instruction. If this guidance is
disregarded, it is most certain that anarthas will appear on the pathway of one’s
devotion.
Śrīman Mahāprabhu has said in His own words, yei kṛṣṇa-tattva-vetta sei
‘guru’ haya – “he who is enlightened in the science of Kṛṣṇa is guru,” and, guru yathā
bhakti-śūnya tathā śiṣya-gaṇa – “when the guru is without bhakti, his disciples will
also be like that.” In all respects, Śrī Caitanya Mahāprabhu’s words always hold true.
Of this there is not the slightest doubt.
It is said in the śāstra that the guru will examine the disciple for a considerable
amount of time, and the disciple will also observe the character of the guru. In this
manner, after they apprehend each other’s purity, they establish a relationship. The
guru-disciple relationship is not ephemeral, lasting only a few days; it continues to
exist even after this life. If, for various reasons, the disciple cannot properly accept
the shelter of a bona fide guru, despite having searched for such a guru with great
care, he will not be able to maintain unflinching devotion to him. Consequently, he
becomes deviated from the path toward the supreme goal, due to the fault of
neglect. If the guru is unfit, the disciple, having abandoned him, should accept a
bona fide guru. And if the disciple is fallen and Śrī Guru is unable to reform him, Śrī
Guru can give him up.
It is appropriate for the disciple to follow with determined faith whatever
instruction is given to him by Śrī Gurudeva. If the disciple fails to do so and instead,
due to the fault of having unnecessary hankerings, accepts instructions from
various other people, he will not be capable of doing bhajana. If it appears that Śrī
Guru has given an order contrary to śāstra, then, with a simple heart, the disciple
should openly express his doubts before Śrī Guru’s lotus feet, so that he will be
able to reconcile his understandings with the words of śāstra. But that disciple who
does not carry out the direction of Śrī Gurudeva with particular attention and
determination cannot attain his mercy by any means.
Simply by his desire, that Gurudeva who is the topmost of bhāgavatas (exalted
devotees) can transmit potency to the heart of the disciple and thus make him a
topmost bhāgavata. Naturally, though, the inclination to instill that potency in an unfit
disciple does not arise in Śrī Gurudeva. That disciple who, with great vigilance,
carries out the instructions of Śrī Guru, soon becomes qualified to receive real
fortune: the mercy of his Gurudeva (guru-kṛpā). Only then can he realize the true
meaning of guru-kṛpā.
As long as anarthas remain in the disciple’s practice of bhajana, he should
continue to move forward on the path of bhajana as instructed by Śrī Gurudeva, by
prudently following the laws and prohibitions of śāstra. When, by the mercy of Śrī
Gurudeva, one crosses the ocean of anarthas and arrives in the realm of niṣṭhā
(steadfast faith) and rucī (transcendental relish), Śrī Guru’s mercy flows very
forcefully. At that time Śrī Gurudeva becomes the very wealth of one’s life. Mamatā,
possessiveness, for one’s Gurudeva appears in the heart of the disciple, and
gradually, one’s attachment to bhajana increases. Consequently, as mamatā ripens
and expands, an unprecedented service mood towards Gurudeva unfolds, and with
great care and attention, the disciple fully offers his life at his lotus feet.
While the disciple’s natural affection for Gurudeva has not arisen, it is
imperative that he dedicate himself to Śrī Gurudeva’s service. In this way, he will
obtain his mercy. To meticulously obey Śrī Gurudeva’s every order is his principal
sevā. There are many people who do not exhibit any determination to follow the
instructions of Śrī Gurudeva, although they are seen to be quite busy in some way or
another, trying to massage his feet or fan him. If these services are performed with a
natural, inborn affection, much benefit is derived. But if, while doing them, the
disciple carries some insincerity within his heart that manifests as the hope that he
will become dear to Śrī Gurudeva by that particular service, he will receive no benefit
at all, for it is not possible to endear oneself to Gurudeva in that way. Rather, by
carrying out the orders of Gurudeva, great satisfaction is conferred upon the disciple.
Certainly, though, it is not inappropriate to massage his feet or fan him, and the
result of such service is that strength develops to follow his instructions with
determination, which is the sole means to obtain his real mercy. Ultimately, self-
satisfaction is only achieved when one performs such service with natural affection.
(Śrī Guru Bhakti was published in the 11th Volume of Sajjana Toṣaṇi by
Śrīla Bhaktivinoda Ṭhākura. It was translated from the original Bengali
by Gaudiya Vedanta Publications)
