Vous êtes sur la page 1sur 16

1

3. The Spiritual Master


Who Is a Guru, And Why We Need One
"One who is inquisitive to understand the ultimate goal of life must approach a
proper guru," says rla Prabhupda in this lecture given in Mumbai, India, in
November of 1974. Then he explains what that ultimate goal is, how that
approach must be made, and who is the proper guru.
sta uvca
dvaipyana-sakhas tv eva maitreyo bhagavs tath
prheda vidura prta nvkiky pracodita
"r Sta Gosvm said: 'The most powerful sage Maitreya was a friend of
Vysadeva's. Being encouraged and pleased by Vidura's inquiry about
transcendental knowledge, Maitreya spoke as follows" [rmad-Bhgavatam
3.25.4].
This is the process for getting transcendental knowledge: to approach
the proper person, the guru, and submissively hear from him. Tad viddhi
praiptena paripranena sevay [Bg. 4.34]. Although the process is very
easy, one must know the process and follow it. For example, suppose your
typewriter is not working. Then you have to go to the proper person,
someone who knows how to fix it. He will immediately tighten a screw or
fix something else, and it works. But if you go to a vegetable seller for
repairing the machine, that will not be good. He does not know the process.
He may know how to sell vegetables, but that doesn't matter: he does not
know how to repair a typewriter.
Therefore the Vedic injunction is tad-vijnrtha sa gurum
2
evbhigacchet [MU 1.2.12(1)]. If you want to learn transcendental knowledge
(tad-vijna), you must approach a guru. Actually, human life is meant for
understanding transcendental knowledge, not material knowledge. Material
knowledge all pertains to the body. A medical practitioner may have so
much knowledge of the mechanical arrangement of the body, but he has no
knowledge of the spirit soul. Therefore he cannot help you fulfill the goal of
your life.
The body is a machine made by nature (yantrrhni myay [Bg.
18.61]). For those who are very much attached to this machine, the
meditative yoga system is recommended. In this system one learns to
perform some gymnastics and concentrate the mind, so that eventually the
mind may be focused on Lord Viu. The real purpose is to understand
Viu, the Supreme Lord. So the yoga system is more or less a mechanical
arrangement. But the bhakti system is above this mechanical arrangement.
Therefore bhakti begins with the search for tad-vijna, spiritual knowledge.
So, if you want to understand spiritual knowledge, you have to approach
a guru. One meaning of the word guru is "weighty." Therefore the guru is
one who is "heavy" with knowledge. And what is that knowledge? That is
explained in the Kahopaniad: rotriya brahma-niham [MU 1.2.12(2)].
rotriya means "one who has received knowledge by hearing the Vedas,
the ruti," and brahma-niham indicates one who has realized Brahman, or
rather Parabrahman, Bhagavn, the Supreme Personality of Godhead. That
is the guru's qualification.
One must hear from those who are in the line of preceptorial succession,
or disciplic succession. As Lord Ka says in the Bhagavad-gt, eva
parampar-prptam [Bg. 4.2]. If one wants standard transcendental
knowledge, not upstart knowledge, one must received it from the parampar
system, the disciplic succession. Another meaning of the word rotriyam
mentioned above is "one who has heard from a guru in the disciplic
succession." And the result of this hearing will be brahma-niham, "He is
firmly fixed in the service of the Supreme Personality of Godhead." He has
no other business. These are the two main qualifications of a bona fide guru.
He does not need to be a very learned scholar with an M.A., B.A., or Ph.D.
3
No. He simply needs to have heard from the authority in disciplic
succession and be fixed in devotional service. This is our system.
In the verse under discussion we see that Vidura was hearing from
Maitreya i and that Maitreya was very much pleased (vidura prta).
Unless you satisfy your guru very nicely, you cannot get the right
knowledge. That is natural. If you receive your guru properly and give him a
very nice place where he can sit comfortably, and if he is pleased with your
behavior, then he will speak very frankly and very freely, which will be
beneficial for you. This is the case with Vidura and Maitreya: Maitreya i
was very much pleased with Vidura, and thus Maitreya imparted
instructions to him.
Lord Ka recommends the same procedure in the Bhagavad-gt: tad
viddhi praiptena paripranena sevay [Bg. 4.34]. "One must offer obeisances
to the guru, inquire from him, and serve him." If you simply go and ask the
spiritual master questions in a challenging spirit but do not accept his
instructions and do not render service, then you're wasting your time. The
word used here is praiptena, "offering obeisances with no reservation." So
reception of transcendental knowledge is based on this praipta. That is
why Ka says later, sarva-dharmn parityajya mm eka araa vraja:
[Bg. 18.66] "Give up everything else and just surrender unto Me." Just as we
have to surrender to Ka, we have to surrender to Ka's representative,
the spiritual master.
The guru is the external representative of Ka. The internal guru is
Ka Himself (vara sarva-bhtn hd-dee 'rjuna tihati [Bg. 18.61]). It
is not that Ka is only in Goloka Vndvana, the spiritual world. He is
everywhere, within every atom and within everyone's heart (goloka eva
nivasaty akhiltma-bhta [Bs. 5.37]). The manifestation of Ka in the
heart is the Paramtm, or Supersoul. I am an tm, an individual soul, you
are an tm. We are both situated locallyyou are situated within your
body, and I am situated within my body. But the Paramtm is situated
everywhere. That is the difference between the tm and the Paramtm.
Some people think there is no difference between the tm and the
Paramtm, but there is a difference. They are one in the sense that both of
4
them are cognizant living entities, but they are different in that the
Paramtm is all-pervading and the tm is localized. Ka confirms this in
the Bhagavad-gt: ketra-ja cpi m viddhi sarva-ketreu bhrata [Bg.
13.3]. "Besides the individual soul in each body, I am also present as the
Supersoul." The word ketra-ja means "the knower of the ketra, or body."
So I am the knower or occupier of my body. The body is just like a house,
with a tenant and a landlord. The tenant may occupy the house, but the
landlord is the proprietor. Similarly, we tms are simply tenants of our
bodies; we are not the proprietor. The proprietor is the Paramtm. And
when the proprietor says, "Get out of this house, get out of this body" you
have to leave your body, and that is called death. This is Vedic knowledge.
So, one who is inquisitive to understand the ultimate goal of life must
approach a proper guru. An ordinary man interested in the bodily comforts
of life doesn't require a guru. Today, however, a guru is generally taken to
mean someone who can give you some bodily remedy. People will approach
some so-called saintly person and ask, "Mahtmj, I am suffering from this
disease." "Yes, I have a mantra that will cure you." That sort of guru is
acceptedto cure some disease or give some wealth. No. Lord Ka says in
the Bhagavad-gt [4.34],
tad viddhi praiptena paripranena sevay
upadekyanti te jna jninas tattva-darina
One should approach a guru to learn about tattva, the Absolute Truth, not
to acquire some material benefit. One should not search out a guru to cure
some material disease. For that there is a medical practitioner. Why should
you search out a guru for that purpose? A guru is one who knows the Vedic
stras, or scriptures, and who can teach us to understand Ka.
Of course, we cannot understand Ka fully. That is not possible. We
have no such capacity, because Ka is so great and we are so limited.
Ka is so great that even He does not understand Himself. He does not
know why He is so attractive. Therefore, to understand what makes Him so
attractive He came as Lord Caitanya, adopting the ecstatic emotions of
rmat Rdhr. So to understand Ka fully is not possible, but if we
5
try to understand Him as far as our limited capacity allows, that is our
perfection. That is why Ka says,
janma karma ca me divyam eva yo vetti tattvata
tyaktv deha punar janma naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities
does not, upon leaving the body, take his birth again in this material world,
but attains My eternal abode, O Arjuna" [Bhagavad-gt 4.9].
If we think that Ka is a human being like us, then we are mhas,
fools and rascals. We will be mistaken if we think, "Since my body is made
of material elements, Ka's body is also made of material elements." In the
Bhagavad-gt Ka says that the material energy belongs to Him: daiv hy
e guamay mama my [Bg. 7.14]. This material world is Ka's. We
cannot say mama my, "This material energy is mine." No. We are under
the control of the material nature. But Ka is the controller of the
material nature: maydhyakea prakti syate sa-carcaram [Bg. 9.10]. That
is the difference between Ka and us. Understanding that this material
nature is working under the direction of Ka is real knowledge.
It is not possible to understand in detail how things are going on, but we
can understand the summary: janmdy asya yata [SB 1.1.1]. "Everything has
emanated from the Supreme Absolute Truth, Ka." That much knowledge
is sufficient. Then you can increase your knowledgehow the material
nature is working under the direction of Ka, how Ka's energies are
interacting, and so on. That is advanced knowledge. But if we simply
understand Ka's statement in the Bhagavad-gtmaydhyakea
prakti syate sa-carcaram: [Bg. 9.10] "This material energy is working
under my direction"that is perfect knowledge.
The modern scientists think that matter is working independently, that
everything has evolved due to chemical evolution. No. Chemical evolution
cannot produce life. Life comes from life. As Ka says in the
Bhagavad-gt, aha sarvasya prabhavo matta sarva pravartate: [Bg. 10.8]
"Everything emanates from Me." This is the reply to the scientists. And the
Vednta-stra confirms, athto brahma jijs, janmdy asya yata: [SB 1.1.1]
6
"Now one should inquire into the Supreme Brahman, which is that from
whom everything emanates." The Supreme Brahman is Ka.
The whole world is a combination of two things: jaa and cetana, dull
matter and living entities. Both come from Ka. As He says in the
Bhagavad-gt,
apareyam itas tv any prakti viddhi me parm
jva-bht mah-bho yayeda dhryate jagat
"Besides the inferior, material energy, there is My superior, spiritual energy,
the living entities who are exploiting the material nature" [Bhagavad-gt
7.5]. Why is the spiritual energy superior? Because the living entities are
utilizing the material nature. For example, we advanced living entities,
human beings, have created the modern civilization by utilizing matter.
That is our superiority. In this way we have to acquire tattva-jna,
understanding of the Absolute Truth.
The Vednta-stra confirms that human life is meant for understanding
the Absolute Truth: athto brahma jijs. And the explanation of the
Vednta-stra is the rmad-Bhgavatam. The Vednta-stra states that the
Absolute Truth is janmdy asya [SB 1.1.1], that from whom, or from which,
everything has emanated. Now, what is the nature of that source? This
question is answered in the rmad-Bhgavatam: janmdy asya yata
anvayd itarata ca artheu abhija. That source is abhija, cognizant.
Now, matter is not cognizant, so that source must be life. Therefore the
modern scientific theory that life comes from matter is wrong. Life comes
from life. And the rmad-Bhgavatam continues, tene brahma hd ya
di-kavaye. "He imparted the Vedic knowledge unto Lord Brahm." So
unless one is a living entity, how can he impart knowledge?
The rmad-Bhgavatam is the natural explanation of the Vednta-stra
by the same author, Vysadeva. In the verse under discussion it is said
Vidura was dvaipyana-sakha, a friend of Dvaipyana. Dvaipyana means
Vysadeva. Vysadeva compiled the Vednta-stra and then explained it in
the rmad-Bhgavatam (artho 'ya brahma-str). If we read some
artificial commentary on the Vednta-stra, we'll misunderstand. Generally,
7
the Myvds [impersonalists] give prominence to the commentary by
akarcrya, called the rraka-bhya. But that commentary is
unnatural. The natural commentary is by the author himself, Vysadeva.
According to our Vedic system, the crya [spiritual master] must
understand the Vednta-stra and explain it. Then he'll be accepted as an
crya. Therefore both of the main sampradyas [spiritual communities],
the Myvd sampradya and the Vaiava sampradya, have explained
the Vednta-stra. Otherwise, they would not have been recognized as
authoritative. Without understanding the Vednta-stra, nobody can
understand what is Brahman, the Absolute Truth. Similarly, here it is said
that Vidura understood transcendental knowledge (nvkikym) from
Maitreya. Who is Maitreya? Dvaipyana-sakha, the friend of Vysadeva.
One friend knows the other friendwhat his position is, what his
knowledge is. So since Maitreya was the friend of Vysadeva, that means he
knows what Vysadeva knows.
So we have to approach a spiritual master who is in the disciplic
succession of Vysadeva. Many people claim, "Oh, we are also following
Vysadeva." But that following cannot be superficial. One has to actually
follow Vysadeva. For example, Vysadeva accepted Ka as the Supreme
Personality of Godhead. This is stated in the Bhagavad-gt, in the section
where Arjuna says to Ka, para brahma para dhma pavitra parama
bhavn: [Bg. 10.12] "O Ka, you are Parabrahman, the Supreme Person."
But one may say it was because Arjuna was the friend of Ka that he
accepted Him as the Supreme. No. Arjuna gave evidence: "Vysadeva also
accepts You as the Supreme Lord." Similarly, Vysadeva begins the
rmad-Bhgavatam, his commentary on the Vednta-stra, by saying o
namo bhagavate vsudevya: "I offer my obeisances unto Vsudeva, Ka,
the Supreme Personality of Godhead."
So if we actually are interested in understanding spiritual knowledge, we
must approach an crya, and an crya is one who follows Vysadeva. In
the verse under discussion, Maitreya, the friend of Vysadeva, is the crya.
He is so exalted that he has been described as Bhagavn. In general, the
word bhagavn indicates Ka, the Supreme Personality of Godhead
8
(kas tu bhagavn svayam [SB 1.3.28]). But sometimes other powerful
persons, such as Lord Brahm, Lord iva, Nrada, Vysadeva, or Maitreya,
are also addressed as Bhagavn. Although the actual Bhagavn is Ka,
such persons are sometimes called Bhagavn because they have attained as
much knowledge of Ka as possible. It is not possible to have cent percent
knowledge of Ka. Nobody can do that. Even Brahm and iva cannot do
that. But those who follow Ka's instructions fully are also sometimes
called Bhagavn. However, that Bhagavn is not an artificial Bhagavn. A
real Bhagavn must know what Ka has taught and follow His
instructions.
So, here it is said, vidura prta, "Vidura pleased Maitreya." Their
conversation wasn't simply talking between friends. No. Vidura was eager to
receive transcendental knowledge, and Maitreya was pleased with him. How
can one please the spiritual master? That we have mentioned before:
praiptena paripranena sevay. You can please the guru simply by
surrendering to him, inquiring from him, and by rendering him service: "Sir,
I am your most obedient servant. Please accept me and give me instruction."
Arjuna also followed this process. At the beginning of the Bhagavad-gt He
said to Ka, iyas te 'ha dhi m tv prapannam: [Bg. 2.7] "I am Your
disciple and a soul surrendered unto You. Please instruct me." Even though
Arjuna was a very intimate friend of Ka, still, while learning the
Bhagavad-gt from Him he surrendered to Ka and said, "I am no longer
your friend; I am your disciple. Now I am under Your full control. Please
instruct me."
So this is the process of approaching a guru. You must be very inquisitive
and ask questions, but not to challenge the spiritual master. It is said,
jijsu reya uttamam: You should approach the spiritual master to
understand the spiritual science. You shouldn't try to defeat him. One
should not say, "I know better than you. Let us talk." No. That is not the
proper way to approach a guru. You must find a guru to whom you can
surrender (praiptena). If you cannot surrender to the guru, then don't
waste your time and his time. First of all surrender to the bona fide guru.
This is the process of understanding transcendental knowledge.
9
Thank you very much. Hare Ka.
The Shelter from All Dangers
In this talk rla Prabhupda declares, "Everyone has to understand the goal of
life, why there is a struggle for existence, and whether there is any remedy, a
process whereby we can live very peacefully, without any disturbances. These are
the things to be learned in human life, and one should approach a bona fide
spiritual master to learn them." (July 1976, Washington, D.C)
'sdhya'-'sdhana'-tattva puchite n jni
kp kari' saba tattva kaha ta' pani"
[Santana Gosvm said to Lord Caitanya:] "Actually, I do not know how to
inquire about the goal of life and the process for obtaining it. Please be
merciful to me and explain all these truths" (Caitanya-caritmta,
Madhya-ll 20.103).
Human life is meant for understanding tattva, the Absolute Truth. That
is the special advantage of human life. But if a human being is not trained
to inquire about the Absolute Truth, he is at a great disadvantage.
In human life there is a chance to make a solution to the whole
problemthe struggle for existence, for the survival of the fittest. This
struggle is going on life after life. But now, in human life, one can end that
struggle by understanding the goal of life and being trained in how to
achieve it. If that opportunity is refused to human society by the guardians,
by the government, it is a great disservice.
Human beings should not be kept in the darkness of animal propensities.
How many plants and creepers there are! How many animals! How many
aquatics! We have come through all these species after many thousands and
millions of years of evolution. And now we have a chance to escape from
this painful process. Therefore the human being is advised to try to
understand the goal of life: tamasi m jyotir gama. "Don't stay in darkness.
Go to the light." That is the Vedic injunction.
10
So, from the very beginning of life, children should be trained to inquire
about the goal of life. But if they are kept in darkness, simply taught to eat,
drink, be merry, and enjoythat is not civilization. They must be given the
opportunity to inquire more and more about the goal of life. What is the
goal of life? To revive our intimate relationship with God.
As Caitanya Mahprabhu explains, we are intimately related to God, but
somehow we have fallen into this material world, and we are mistakenly
accepting this body as our self. We are being trained only to see to our
bodily interests, just like cats and dogs. The animals are interested in the
body only. They have no other interest. But if a human being is kept in the
same darkness, simply concerned with his body, that is a great disadvantage.
Santana Gosvm understood that, and therefore he asked r Caitanya
Mahprabhu,
'ke mi', 'kene mya jre tpa-traya'
ih nhi jni'kemane hita haya'
"Who am I? Why should there be such a struggle for existence? Why not an
easy life, a peaceful life? Why do some elements give us opposition? I want
to be happy, but there is opposition. Why?"
Even with a fly we have to fight. I am sitting, not doing any harm to the
fly, but it attacks me and bothers me. Or you may be walking on the street,
committing no offense, but from a house a dog begins to bark, "Why are you
coming here? Why are you coming here?" There is no cause for his barking,
but because he is a dog his business is to bark, "Why are you coming? Why
are you coming?"
Similarly, the immigration department restricts our freedom to go from
one place to another. The immigration official barks, "Why are you coming?
Why are you coming?" In many places we have been refused entry"No,
you cannot enter. Go back."and I had to go back.
So, in this material world you cannot live peacefully. Not at all. There
are so many impediments. The scripture says, pada pada yad vipadm:
[SB 10.14.58] "At every step there is danger." Danger not only from the
lower animals but also from human society. No, our life is not very happy in
11
this material world.
Therefore we should be advanced in inquiring, Why are there so many
impediments? How can I become happy? What is the goal of my life? Asking
these questions is human life, and Santana Gosvm is representing us in
asking these questions of r Caitanya Mahprabhu.
By the mercy of Caitanya Mahprabhu, or by the mercy of His servants,
one can be enlightened as to what is the goal of life, why there is a struggle
for existence, why there is death, why there is birth. I do not want to die, I
do not want to enter into a mother's womb and remain in a packed-up
condition for so many days, I do not want to become an old manbut these
things are forced upon me. Why? Our real business is to answer this
question, not to arrange for economic development.
Whatever economic development we are destined to get, we shall get it.
Whatever happiness or distress we are destined to get, we shall get it. We
don't try for distress, but it comes; it is forced upon us. Similarly, although
you don't try for it, the little happiness you are destined to obtain will also
come. Therefore the scripture advises, "Instead of wasting your time
bothering about so-called happiness and distress, better to engage your
valuable time in understanding what is the goal of life, why there are so
many problems, why you have to struggle for existence. This is your
business."
In this Ka consciousness movement we are giving people a chance to
understand the problems of life and how to solve them. It is not a sectarian
movement or a so-called religious movement. It is not a religion. It is an
educational and cultural movement. Everyone has to understand the goal of
life, why there is a struggle for existence, and whether there is any remedy,
a process whereby we can live very peacefully, without any disturbances.
These are the things to be learned in human life, and one should approach a
bona fide spiritual master to learn them.
This is what Santana Gosvm did. He was a government minister, very
educated and well placed, but he approached Caitanya Mahprabhu and
humbly surrendered. So we should also approach Lord Caitanya or His
representative and surrender (tad viddhi praiptena [Bg. 4.34]). One
12
shouldn't challenge, "Can you show me God?" No, this is not the way to
approach the spiritual master. God is everywhere, but now you do not have
the eyes to see Him. So this challenging attitude will not help us. We must
be submissive. As Ka says in the Bhagavad-gt, tad viddhi praiptena
paripranena sevay: "To understand the transcendental science, approach a
spiritual master and humbly surrender to him, inquire from him, and serve
him." Santana Gosvm is a perfect example. He is submitting himself very
humbly before r Caitanya Mahprabhu.
So, first of all surrender (praiptena); then ask questions (paripranena).
Don't waste your time questioning the spiritual master unless you are
surrendered. You must be ready to accept the answers he gives. Then you
may make an inquiry. If you think, "I have to test his answers because I am
more learned and more advanced then he," then don't go to the spiritual
master. First of all settle up in your mind that whatever answers the
spiritual master gives, you'll accept. Then you can make an inquiry.
Santana Gosvm completely surrendered to Caitanya Mahprabhu.
Santana said, "Actually, I do not know how to inquire from You. So kindly
tell me what the subject matter of inquiry should be and what the answers
to such inquiry are. I am a completely blank slate; I am simply submitting
myself to You." Santana was inquisitive about sdhya, the goal of life, and
sdhana, the process by which one can attain the goal. But he said, "I do not
know anything about these things, so I am simply depending on Your
mercy." That is surrender.
In this way we can make advancement in our spiritual education. But we
must also carry out the orders of the spiritual master. As Narottama Dsa
hkura says, guru-mukha-padma-vkya cittete kariy aikya: "Make the
orders of the spiritual master your life and soul." And then, ra n kariha
mane : "Do not think otherwise." Simply accept what he says. **(3)
Of course, first of all you must select who will be your spiritual master.
You must know his qualifications. If you want to purchase gold, you must at
least know where gold is available. If you are so foolish that you go to a
butcher shop to buy diamonds or gold, then you'll be cheated. Similarly, if
out of ignorance you approach the wrong person for spiritual guidance,
13
you'll be cheated.
So, finding a bona fide guru requires intelligence and sincerity. If you are
serious about understanding the goal of life, spiritual knowledge, then Ka
will help you. He is situated in everyone's heart, and he understands when
you are sincerely seeking the Absolute Truth. Then He gives direction: "Go
to this person." Ka is already giving direction in every respect. We want
to do so many things, and Ka is giving us the facility. As He says in the
Bhagavad-gt [18.61], vara sarva-bhtn hd-dee 'rjuna tihati
bhrmayan sarva-bhtni. As the Supersoul in the heart, Ka is giving
facilities to all living entities in their wanderings throughout the various
species. But when one becomes very eager to understand Ka, or God, He
is glad to give instruction: "Go to such-and-such person and submissively
inquire from him. You'll be enlightened." Guru-ka-prasde pya
bhakti-lat-bja: [Cc. Madhya 19.151] By the mercy of the spiritual master
and Ka one can make spiritual advancement. One must simply be
sincere.
Thank you very much. Hare Ka.
14
Endnotes
1 (Popup - Popup)
tad-vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
"To understand these things properly, one must humbly approach, with
firewood in hand, a spiritual master who is learned in the Vedas and firmly
devoted to the Absolute Truth."
[Muaka Upaniad 1.2.12]
2 (Popup - Popup)
tad-vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
"To understand these things properly, one must humbly approach, with
firewood in hand, a spiritual master who is learned in the Vedas and firmly
devoted to the Absolute Truth."
[Muaka Upaniad 1.2.12]
3 (Popup - guru-mukha-padda-vakya)
r Guru-vandan
The Worship of r Guru
(from Prema-bhakti-candrik)
(1)
r-guru-caraa-padma, kevala-bhakati-sadma,
bando mui svadhna mate
jhra prasde bhi, e bhava toriy ji,
15
ka-prpti hoy jh ha'te
1) The lotus feet of our spiritual master are the only way by which we can
attain pure devotional service. I bow to his lotus feet with great awe and
reverence. By his grace one can cross the ocean of material suffering and
obtain the mercy of Ka.
(2)
guru-mukha-padma-vkya, cittete koriy aikya,
r n koriho mane
r-guru-carae rati, ei se uttama-gati,
je prasde pre sarva
2) 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 fulfills all desires.
(3)
cakhu-dn dilo jei, janme janme prabhu sei,
divya jn hde prokito
prema-bhakti jh hoite, avidy vina jte,
vede gy jhra carito
3) 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.
(4)
r-guru karu-sindhu, adhama janra bandhu,
lokanth lokera jvana
16
h h prabhu koro doy, deho more pada-chy,
ebe jaa ghuuk tribhuvana
4) Our spiritual master is the ocean of mercy, the friend of the poor, and
the lord and master of the devotees. O master! Be merciful unto me. Give
me the shade of your lotus feet. Your fame is spread all over the three
worlds.