When one receives dīkṣā from a sad-guru, the sādhaka’s duties are not then complete. After receiving dīkṣā, some type of guru-sevā[1] is necessary because the satisfaction of Śrī Gurudeva is the root cause of the destruction of all impediments to the sādhaka’s bhajana as well as of pleasing God. In Bhakti-Sandarbha, Śrīmat Jīva Gosvāmipāda has written, tat-prasādo hi sva sva nānā-pratīkāra-dustyajānartha-hānau bhagavat-parama-prasāda-siddhau ca mūlam. “Regarding the destruction of anarthas[2] that are very difficult for the sādhaka to remove by himself, and regarding the attainment of the true satisfaction of Śrī Hari, the satisfaction of Śrī Guru is the root cause.” The meaning of Śrīla Gosvāmipāda’s words is that when the sādhaka is introduced to the path of bhajana, at that time various kinds of serious anarthas may appear as a result of offenses in this or previous births and become disruptive to his devotional practices. But even though the sādhaka may personally try so many remedies, he is still unable to get relief from the influence of those anarthas. The only way to remove them is to satisfy Śrī Guru.

Moreover, the only way to truly please Śrī Bhagavān is to please Śrī Guru. By this it is understood that the cause of bhajana-sādhana and its fruit, namely the removal of all kinds of anarthas and the attainment of the affectionate Lord, remains the satisfaction of Śrī Guru. And the way to please Śrī Gurudeva is to sincerely serve him.

These verses from Śrīmad-Bhāgavata (7.15.22-25) also discuss the removal of all anarthas by śrī-guru-sevā or śrī-guru-bhakti:

asaṅkalpāj jayet kāmaṁ krodhaṁ kāma-vivarjanāt |
arthānarthekṣayā lobhaṁ bhayaṁ tattvāvamarśanāt ||
ānvīkṣikyā śoka-mohau dambhaṁ mahad-upāsayā |
yogāntarāyān maunena hiṁsāṁ kāmādy anīhayā ||
kṛpayā bhūtajaṁ duḥkhaṁ daivaṁ jahyāt samādhinā |
ātmajaṁ yoga-vīryeṇa nidrāṁ sattva-niṣevayā ||
rajas tamaś ca sattvena sattvaṁ copaśamena ca |
etat sarvaṁ gurau bhaktyā puruṣo hy añjasā jayet ||

Śrī Nārada said to Yudhiṣṭhira, “O King! If one is able to thoroughly overcome his resolve to seek enjoyment, then lust is also conquered. To conquer anger, one should abandon lust, because anger results from having one’s lust for something obstructed.[3] By viewing wealth as an anartha, namely by seeing it as nothing more than a sense-object, greed is conquered. By continuously pondering the nature of reality, fear is driven away. By understanding logical philosophy, or by awakening knowledge of matter and spirit, grief and illusion are removed. By serving an exalted person, hypocrisy and arrogance are conquered. By fulfilling a vow of silence wherein news or talks about anything other than Kṛṣṇa are given up, concentration of the mind is accomplished. By abandoning the pursuit for sensual pleasures, violence is cast away. By acquiring the quality of compassion, miseries caused by other living organisms are brought to an end. By the strength of spiritual meditation, suffering caused by supernatural forces is destroyed. By the power of aṣṭāṅga-yoga, miseries of the body and mind are relieved, and by living a sāttvika lifestyle,[4] sleep is overcome. By increasing the mode of goodness, passion and ignorance are conquered. Thus, by these different practices, each type of anartha is destroyed, but as a result of guru-bhakti alone, the sādhaka is able to easily conquer over all anarthas simultaneously.” The particular importance of guru-sevā is understood from these Śrīmad-Bhāgavata verses concerning the destruction of anarthas.

Specific Guru-sevā

In Bhakti-Sandarbha, Śrīmat Jīva Gosvāmipāda has written, tatra yady api śaraṇāpattyaiva sarvaṁ siddhyati…tathāpi vaiśiṣṭya-lipsuḥ śaktaś cet tataḥ bhagavac-chāstropadeṣṭṛṇāṁ bhagavan-mantropadeṣṭṛṇāṁ vā śrī-guru-caraṇānāṁ nityam eva viśeṣataḥ sevāṁ kuryāt. “Although a sādhaka who has taken shelter of the lotus feet of Śrī Bhagavān certainly achieves complete success, still, a person who yearns for and is qualified for a particular type of sevā shall perform that service daily for his śikṣā-guru, who gives him scriptural instruction, and for his dīkṣā-guru, who has imparted mantras to him.”

In Śrīla Gosvāmipāda’s statement viśeṣataḥ sevāṁ kuryāt, by using the word viśeṣataḥ, he is indicating a specific type of guru-sevā. And by saying there is a particular type, it is understood that there is also a general type. After receiving dīkṣā, the sādhaka daily worships Śrī Hari by hearing, chanting, serving the image of the Deity, offering prayers and so on. Homage and prayers to Śrī Gurudeva are included within that. Therefore, wherever the elements of Śrī Bhagavān worship, such as hearing and chanting, are being performed as the primary function, and the elements of Śrī Guru worship are being performed as components of Bhagavān worship, that is called general guru-sevā. As a result of practicing guru-bhajana as an accompaniment to bhagavad-bhajana, the sādhaka attains love of God. Sincere guru-bhakti mixed with bhagavad-bhajana is crowned with success. This is the method within the realm of sādhana.

Likewise, if some sādhaka is so deeply devoted to his guru-sevā that he considers it to be his primary service and the śravaṇa-kīrtana and other components of bhagavad-bhajana to be of secondary importance, that is called specific guru-sevā. In this case, attending to Śrī Guru’s needs and other types of guru-sevā are preeminent, while the elements of bhagavad-bhajana such as hearing and chanting hold a subordinate position. Śrīmat Jīva Gosvāmipāda describes such a sādhaka who is so attached to his particular guru-sevā as being vaiśiṣṭya-lipsuḥ, desiring something specific. In this way, the sādhaka who is single-mindedly devoted to his guru-sevā is showered more abundantly with Śrī Bhagavān’s compassion than even one who serves the Lord Himself. In Śrī Devahūti’s song of praise from Śrī Padma-Purāṇa we find the following:

bhaktir yathā harau me’sti tad-variṣṭhā gurau yadi |
mamāsti tena satyena sandarśayatu me hariḥ ||

“If I have more devotion for my guru than for Śrī Hari, then for that reason, may Śrī Hari show himself to me.” If Śrī Guru is pleased, Śrī Hari is naturally pleased. In Śrī Vāmana-Kalpa, we find this:

yo mantraḥ sa guruḥ sākṣāt yo guruḥ sa hari svayam |
gurur yasya bhavet tuṣṭas tasya tuṣṭo hariḥ svayam ||

“The mantra is directly Śrī Guru, and Śrī Guru is Hari Himself, so one who pleases Śrī Guru also pleases Śrī Hari.”

 

Attentiveness in Śrī Guru’s Sevā

The sādhaka should take special care when serving Śrī Guru. Śrīla Ṭhākura Mahāśaya has said, śrī-guru-caraṇa-padma, kebala bhakati-sadma, bandoṅ mui sābadhāna mate. “The lotus feet of Śrī Guru are the only abode of bhakti; I worship them with great care.” If in some way the sādhaka takes śrī-guru-tattva lightly, or considers Śrī Guru to be an ordinary person, the nāmāparādha[5] known as guror avajñā, or disrespect of the guru, arises. The very serious result of this is that the sādhaka is deprived of guru-sevā. Some examples of attentiveness, or carefulness, would be as follows: Śrī Guru’s words should never be disregarded. The guru’s shoes, clothing, bathwater, bedding and other commonly used things should never be violated. Śrī Guru’s name shouldn’t be indiscriminately spoken just anywhere and everywhere. With utmost sincerity, the sādhaka shall bow or lie prostrate in obeisance, with folded hands, and say some respectful words like aṣṭottara-śata-śrī-śrī, oṁ viṣṇupāda or prabhupāda, followed by Śrī Guru’s name. He shall never try to mimic Śrī Guru’s movements, speech or tone of voice. He shall never sit near the guru with outstretched legs or with his exposed foot upon his thigh. He shall not yawn, laugh loudly, snap his fingers, rock his body or make ludicrous gestures with his hands, feet or any other part of his body in front of Śrī Guru. When going before Śrī Guru, he shall not take a seat without permission, but rather remain standing with folded hands. He shall not lie on a bed in the presence of Śrī Guru.

He shall not leave the presence of Śrī Guru without receiving permission. He shall not offer pūjā or praise to someone else in front of Śrī Guru. He shall not give scriptural explanations or dīkṣā to someone in the presence of Śrī Guru without permission. He shall not try to dominate or reprimand someone in the presence of Śrī Guru. He shall not gesture to Śrī Guru with hand or eye movements or speak to him in a way that would suggest he is giving him an order. If Śrī Guru chastises or scolds him, he shall always remain tolerant and never show any animosity toward him. He shall not take something belonging to Śrī Guru without asking him. It is offensive to remain silent before Śrī Guru rather than offering some praise or asking a question about bhajana. Even if the sādhaka has taken a vow of silence, he shall not refuse to speak to Śrī Guru. He shall avoid anyone who, out of envy, slanders Śrī Guru or tries to diminish his greatness. If he should accidentally hear someone speak ill of Śrī Guru, then he shall cover his ears, remember Śrī Hari and leave that place. He shall not associate with, live with or even see the face of a person who vilifies Śrī Guru. If the sādhaka sees Śrī Gurudeva arriving, he shall lie prostrate on the ground before him and offer obeisance. If Śrī Guru is leaving, he shall follow after him.

He shall personally prepare the water for Śrī Guru’s foot-washing and bath. He shall help Śrī Guru with his bath, apply sandalwood, wash his clothes and massage his feet. He shall clean and paint Śrī Guru’s home and courtyard. He shall offer bhagavat-prasāda to Śrī Guru first and then accept some for himself. He shall always, in an honest, pleasant and affectionate way, utilize his body, mind, words, home, wealth and vigor in the satisfaction of Śrī Guru. If a sādhaka observes these precepts and prohibitions regarding Śrī Guru, he will soon be blessed with the ultimate result of guru-sevā, prema-bhakti at Śrī Bhagavān’s lotus feet.

 

A Few Other Things That Should Be Known

In his book Siddhānta-Ratna, Śrīpāda Baladeva Vidyābhūṣaṇa has written, eṣā tu bhaktis tan-nitya-parikara-gaṇād ārabhyedānīntaneṣv api tad-bhakteṣu mandākinīva pracarati…sā tathābhūtā nitya-dhāmni nitya-pārṣadeṣu nityaṁ cakāsti sura-sarid iva tad-bhakta-praṇālyā prapañce’vatarati. “This bhakti originated from Śrī Hari’s eternal companions and appears like the Mandākinī River within the present-day bhaktas. Bhakti always resides within the Lord’s eternal companions in the spiritual world and descends like the Mandākinī River through the channel of Śrī Hari’s bhaktas into the material world.” The Mandākinī River flows from the lotus feet of Śrī Bhagavān and purifies the heavens, the earth and the underworld. In the same way, bhakti, the essence of Śrī Hari’s own natural cit-śakti or spiritual power, descends from Śrī Kṛṣṇa through the channel of bhaktas (gurus) into the hearts of the sādhakas of this world. The sādhaka receives this śrī-guru-praṇālī (channel) from the sad-guru.

As we previously mentioned, by performing śrī-guru-sevā or guru-bhakti, the sādhaka easily overcomes all anarthas. The compassion of Śrī Hari descends into this world through two streams: one is Śrī Vaiṣṇava and the other is Śrī Guru. By the influence of the Vaiṣṇavas, the necessity of receiving the shelter of Śrī Guru is understood. And as a result of the Vaiṣṇavas’ mercy, that shelter is obtained. The Vaiṣṇavas kindly give us a priceless treasure in the form of Śrī Guru, who is the origin of bhagavad-bhajana. Therefore, the sādhaka who is eager to obtain prema must serve both Śrī Guru and the Vaiṣṇavas equally. By the combined grace of both Śrī Vaiṣṇava, who is the embodiment of bhagavad-bhakti, and Śrī Guru, who is the embodiment of bhagavad-bhakti as well as a direct incarnation of Śrī Bhagavān, the sādhaka’s devotional practices will be successful. Because of that, Śrīla Narottama Ṭhākura Mahāśaya has written,

chāḍiyā baiṣṇaba-sebā, nistāra peyeche kebā,
anukṣaṇa kheda uṭhe mane |
narottama dāse kaya, jībāra ucita naya,
śrī-guru-baiṣṇaba-sebā bine ||

“Who has ever received liberation without serving the Vaiṣṇavas? Instead, their minds are always filled with distress. Narottama Dāsa says that life is worthless without service to Śrī Guru and the Vaiṣṇavas.” The mercy of Śrī Bhagavān exists in two forms: Śrī Guru and Śrī Vaiṣṇava. Serving Śrī Guru and the Vaiṣṇavas are two direct ways of receiving Śrī Bhagavān’s compassion. Without one, the other is incomplete. If one performs guru-sevā but has no inclination for vaiṣṇava-sevā, then that guru-sevā is not complete. And if one performs vaiṣṇava-sevā but has no interest in guru-sevā, the vaiṣṇava-sevā is also incomplete. For this reason, the sad-guru offers his own disciples at the feet of the Vaiṣṇavas and teaches them how to obtain the Vaiṣṇavas’ association and how to serve them. And the Vaiṣṇavas teach the people under their care how to serve the lotus feet of Śrī Guru.

If a guru, due to envy, forbids his disciple to associate with or serve a mahābhāgavata-vaiṣṇava, the disciple should consider that the guru is testing his devotion to the Vaiṣṇavas. He should then humbly bow before the guru and request that he retract that prohibition. But if the guru repeatedly gives him such an order, then the disciple should consider it as his own misfortune and take shelter at the feet of Śrī Bhagavān. He should continue to serve his guru from a distance without abandoning him or behaving inimically toward him. On the other hand, if the guru is openly malicious toward the Vaiṣṇavas, then the disciple should conclude that the guru is not a Vaiṣṇava and abandon him. Then, according to the appropriate procedure, he should take shelter of a Vaiṣṇava guru and perform bhajana. In Śrī Bhakti-Sandarbhaḥ, Śrīmat Jīva Gosvāmipāda has established this very clearly.

yo vyakti nyāya-rahitam anyāyena śṛṇoti yaḥ |
tāv ubhau narakaṁ ghoraṁ vrajataḥ kālam akṣayam ||
iti śrī-nārada-pañcarātre. ataeva dūrata evārādhyas tādṛśo guruḥ; vaiṣṇava-vidveṣī cet parityājya eva—
guror apy avaliptasya kāryākāryam ajānataḥ |
utpatha-pratipannasya parityāgo vidhīyate ||
iti smaraṇāt, tasya vaiṣṇava-bhāva-rāhityenāvaiṣṇavatayā “avaiṣṇavopadiṣṭena” ityādi-vacana-viṣayatvāc ca.”
(Bhakti-Sandarbhaḥ 238 anuḥ)

“Both the person who speaks inimically about the Vaiṣṇava scriptures and he who listens to such ignoble statements shall live in hell for endless time.” If some instruction of Śrī Gurudeva is inconsistent with śāstra, then one should leave his association and serve him only from a distance. If the guru becomes hostile toward the Vaiṣṇavas, he should be abandoned. Another meaning of the word dveṣa, or malice, is slander. nindāpi dveṣa samāḥ (Bhakti-sandarbhaḥ). “Slander and malice are the same.” It should be understood that by mentioning malice and slander, the six types of vaiṣṇava-aparādha are being implied. Therefore, a guru who is offensive to the Vaiṣṇavas is not qualified. For this reason, the scriptural ruling is that he should be abandoned. A guru who is attached to worldly pleasures, is ignorant of what should be done and what should not, and who has deviated from the path laid out in the bhakti-śāstras should be abandoned. Because such a guru has no vaiṣṇava-bhāva,[6] he is not a Vaiṣṇava. abaiṣṇabera upadiṣṭa mantre naraka-gati haye thāke. “One who is initiated in mantra by someone who is averse to the Vaiṣṇavas is destined for hell.” In this scriptural statement the precept for abandoning an avaiṣṇava-guru is also seen.

Concerning an abandoned guru, the inference is that if a guru acts in an unbecoming way, such as showing animosity toward the Vaiṣṇavas or some other such behavior, or if he becomes confused in his understanding of God, such as proclaiming himself to be God, or if he becomes averse to hearing and chanting about Śrī Kṛṣṇa’s qualities and pastimes, then he will not feel the joy born of hearing śrī-kṛṣṇa-līlā-kathā. Intoxicated by the praise of insidious people, he gradually becomes more impure. At that point, one should forsake such a guru and take shelter of a competent one.

Śrī Ananta Dāsa Bābājī Mahārāja

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[1] Service to guru

[2] Something that has no value, or is an impediment, to one’s bhajana

[3] See Bhagavad-gītā 2.62.

[4] A life of goodness and purity

[5] Offense against the Holy Name

[6] Vaiṣṇava-bhāva can mean ‘the mood or nature of a Vaiṣṇava,’ or it can also mean ‘love or attachment for the Vaiṣṇavas.’