শ্রীগুরু-চরণপদ্ম,        কেবল ভকতি সদ্ম,
বন্দোঁ মুই সাবধান মতে ।
যাঁহার প্রসাদে ভাই,        এ ভব তরিয়া যাই,
কৃষ্ণপ্রাপ্তি হয় যাহা হতে ॥ ৩ ॥

śrī-guru-caraṇa-padma,        kebala bhakati sadma,
bandoṅ mui sābadhāna mate |
yāṅhāra prasāde bhāi,        e bhaba tariyā yāi,
kṛṣṇa-prāpti haya yāhā hate || 3 ||

The lotus feet of Śrī Guru are the abode of pure bhakti. Therefore I worship them with great care. O Brother, by Śrī Guru’s mercy we can transcend this mundane world and obtain Kṛṣṇa.

The Abode of Pure Bhakti

Sudhā-Kaṇikā-Vyākhyā:

After having celebrated śrī-guru-tattva (the spiritual teacher principle) as the root of all sādhana and siddhi in the beginning of this book, Śrīla Ṭhākura Mahāśaya now praises the lotus feet of Śrī Guru in a different way. In all scriptures it has been described that the fundamental need and ultimate goal of the jīva is devotion to God. It is the opinion of the scriptures and the great devotees that there is no other way to begin bhakti-sādhana than by taking shelter at the lotus feet of a true guru. In his Bhakti-Rasāmṛta-Sindhu, while describing the sixty-four limbs (aṅgas) of bhakti, Śrīpāda Rūpa Gosvāmī has listed ten limbs as being the doorway to the temple of bhakti. Among those, the first are guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam, viśrambheṇa guroḥ sevā. This means that (1) taking shelter of the guru, (2) receiving initiation into śrī-kṛṣṇa-mantra followed by instructions on bhāgavata-dharma, and (3) faithfully serving the guru are the three limbs that comprise the first and most important gateway onto the path of bhakti.

Therefore, if one is to enter into the temple of bhakti, one must first accept shelter at the lotus feet of Śrī Guru. Without this, obtaining bhakti or Bhagavān’s mercy is hardly possible. Just as water in contact with coldness assumes the form of ice and also becomes very cold, in the same way, when Bhagavān’s concentrated mercy in the form of Śrī Guru is revealed to the bhakta-sādhaka, the sādhaka’s heart, which has been scorched by the three types of miseries, is cooled in the stream of bhajana-rasa and he is blessed with the gift of loving service to Bhagavān’s lotus feet.

By Śrīla Ṭhākura Mahāśaya first mentioning Śrī Guru, he is indicating guru-tattva. The word śrī means the treasure of prema, and whoever possesses that treasure is known as Śrī Guru. In the Śrīmad-Bhāgavatam we find: tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam. śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. (Bhāg.11.3.21) uttamaṁ śreyo jñātum icchuḥ. śābde brahmaṇi vedākhye nyāyato vyākhyānato niṣṇātaṁ tattva-jñam anyathā saṁśaya-nirāsakatvāyogāt. pare ca brahmaṇi aparokṣānubhavena niṣṇātam anyathā bodha-sañcārāyogāt. parabrahma-niṣṇātatva-dyotakam āha upaśamāśrayam iti. (Śrīdhara Ṭīkā) The meaning is that one who longs to know that most beneficial and most auspicious bhakti-tattva will take shelter of the lotus feet of Śrī Guru, who is learned in śabda-brahma (scriptures), specifically the bhakti-śāstras, and experienced in parabrahma, meaning that he has direct perception of Śrī Bhagavān by virtue of his attainment of bhakti. If Śrī Gurudeva doesn’t understand the tattva, he won’t be able to remove his sheltered disciple’s uncertainties about bhajana, and if he doesn’t possess bhakti, he won’t be able to infuse his disciple with a direct experience of bhajana. The question may be raised that even if it’s possible to judge by a guru’s erudition whether he has a true philosophical understanding or not, is bhakti just a function of the mind? How can the sādhaka know if the guru actually has bhakti? The answer is upaśamāśrayam, which means that the true guru is one in whom the six enemies of bhakti, such as lust, anger and greed, have been thoroughly calmed. Such a guru is capable of destroying his disciple’s many anarthas, giving him prema and placing him at Bhagavān’s lotus feet.

Śrīla Ṭhākura Mahāśaya said, ‘The lotus feet of Śrī Guru are the abode of pure bhakti.’ Here the word caraṇa (foot) has been used to invoke a sense of ‘to be honored’ or ‘filled with bhakti,’ such as in svāmi-caraṇa, gosvāmi-caraṇa, etc. Essentially, śrī-guru-caraṇa refers to Śrī Gurudeva. The significance of the word padma (lotus) being used is that just as a lotus is a reservoir or receptacle for flower nectar, in the same way Śrī Gurudeva is the ultimate reservoir of pure and sacred bhakti. In determining the characteristics of pure or sacred bhakti, Śrīmad Rūpa Gosvāmipāda has written, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. Uttamā-bhakti, or the most elevated type of devotion, is that which is free from any other desires, is untinged by jñāna or karma, and is favorable for constant devotion to Śrī Kṛṣṇa. The word anuśīlana comes from the verbal root śīl, which indicates repeated practice. This practice is of two types: that which originates from pravṛtti, or engagement, and that which originates from nivṛtti, or renunciation. The first type consists of engaging the body and words in service with an affectionate state of mind, namely performing physical service with the body, glorifying the Lord’s qualities and pastimes with one’s speech, hearing about him with one’s ears, meditating on his form, qualities and pastimes within the mind, and always feeling love for him within one’s heart. The practices born of nivṛtti include endeavoring to give up any offenses committed while performing sevā, chanting nāma, etc. If this continual practice is free from any desire for liberation or sense enjoyment, and if the hearing and chanting, etc. are performed with rapt attention only for the sake of developing pure love of God, this is called śuddha-bhakti or pure devotion. It is referred to in different ways such as ‘the highest, beyond the mundane qualities, pure, preeminent, unparalleled, the fully ripened natural state, etc.’

By Śrīla Ṭhākura Mahāśaya saying ‘the abode of pure bhakti,’ he has at once ascertained the nature of Śrī Guru as well as proclaimed his glory. The lotus feet of Śrī Guru are the abode of pure bhakti as well as the extraordinary meeting place of śrī-bhagavat-tattva, pervaded by devotion to Bhagavān, and bhakta-tattva, meaning that both sādhana-bhakti and the perfected prema-bhakti simultaneously coexist there. By taking shelter at the lotus feet of Śrī Guru, which are the wellspring of śuddha-bhakti, the fortunate jīva obtains the nectar of pure devotional service. By the mercy of Śrī Guru’s devotion-filled lotus feet, the sādhaka is freed from all anarthas and he easily reaches and remains established in love of God. On the other hand, if mistrust or ingratitude is shown toward Śrī Guru’s feet, then the seeds of aparādha accumulate and one’s bhakti and bhajana dry up and nearly die. For this reason, Śrīla Ṭhākura Mahāśaya next says, ‘Therefore I worship them with great care.’

By serving Śrī Guru, the sādhaka easily attains all success, but he or she must perform that guru-sevā with the utmost care and attention. viśrambheṇa guroḥ sevā (Śrī Rūpa). This means that after understanding śri-guru-tattva and having established complete trust in it, then śrī-guru-sevā should be performed. In the Śrīmad-Bhāgavatam (11.17.27), Śrī Kṛṣṇa speaks about śrī-guru-tattva to Śrī Uddhava: 

ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit |
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ ||

“You should know the ācārya to be one of my forms. You should never disrespect or find fault with him as though he were an ordinary man because Śrī Gurudeva contains all the gods.”

After establishing full faith in śrī-guru-tattva, the sādhaka must carefully serve Śrī Gurudeva in such a way that no tendency to view him as an ordinary person arises. Often, even while engaged in śrī-guru-sevā through our bodily, verbal and mental activities, some uncontrolled movements, attitudes and behaviors reveal themselves, and in doing so become  serious aparādhas that accumulate and become obstacles to obtaining the fruit of that sevā. The reason for this is that even after receiving so much information about śrī-guru-tattva, and after being made aware of the many śāstrika injunctions and prohibitions concerning śrī-guru-sevā, we are still unable to engage in that sevā with attention and meticulous care. Therefore Śrīla Ṭhākura Mahāśaya says bandoṅ mui sābadhāna mate.

Some of the injunctions for śrī-guru-sevā are as follows: The sādhaka shall personally prepare the water for Śrī Guru’s foot-washing, bathing, etc. He shall massage Śrī Guru’s feet, help him with his bath, smear his body with candana and wash his clothes. Upon seeing his gurudeva’s arrival, he shall offer obeisance by lying flat on the ground before him. He shall gather all the ingredients such as Tulasī leaves and flowers for the pūjā his guru performs daily. He shall offer the Lord’s prasāda to Śrī Guru every day and then eat the remnants. Before speaking Śrī Gurudeva’s name, the sādhaka shall bow his head, press his palms together and say the words aṣṭottara-śata-śrī-śrī, then Śrī Guru’s name, followed by the word prabhupāda or viṣṇupāda. With a sincere and affectionate heart, the sādhaka should always try in every way to satisfy Śrī Guru by his bodily, verbal and mental actions, as well as with his own wealth, body, home and spirit. bandoṅ mui sābadhāna mate.

Some prohibitions: The sādhaka must never violate Śrī Gurudeva’s order, his sitting place, clothing, bed, shoes or other practical articles he may use. He shall never imitate the walking, speech, gestures or tone of voice of Śrī Guru. He shall never stretch out his feet in the presence of Śrī Guru, or sit with his foot upon his thigh in such a way that it is visible to others. He shall never yawn, laugh loudly, snap his fingers or dance in a ludicrous way before Śrī Guru. He shall not sit in a chair, lie in a bed, bow to others or try to dominate others before Śrī Guru. When in the presence of Śrī Guru, the sādhaka should not leave without receiving Śrī Guru’s permission. Without Śrī Guru’s permission, the sādhaka shall not give dīkṣā to anyone or produce a commentary on any śāstra. He shall not speak as though he is giving an order to Śrī Guru, nor shall he gesture toward Śrī Guru with hand or finger movements. He should not use words that in any way indicate disrespect, such as ‘Give me this, or bring me that.’ Rather, when necessary, he should say things that indicate supplication, like ‘Please allow it to be said or done.’ He shall not use the personal articles of Śrī Guru without his permission. He shall not go to any place where Śrī Guru is criticized or his dignity impugned. He shall not look upon the face of anyone who vilifies Śrī Guru. He shall remain patient if Śrī Gurudeva chastises or reprimands him. Even if Śrī Guru treats him in an unfriendly way, he will hold no grudge. In summary, the sādhaka should at no time behave in such a way that it would indicate he considers Śrī Guru to be an ordinary person or ‘lightweight’ in status. Guru means ‘heavy,’ so how could he ever be ‘lightweight’? bandoṅ mui sābadhāna mate.

Within this statement of Śrīla Ṭhākura Mahāśaya one more deep mystery is hidden. sādhakasya gurau bhaktiṁ mandīkurvanti devatāḥ, yan no’tītya vrajed viṣṇuṁ śiṣyo bhaktyā gurau dhruvam. This means that in many cases the devatās (gods) try to cloud the intelligence of the sādhaka in order to weaken his guru-bhakti. The reason for this is that the devatās think, “By the power of this sādhaka’s firm devotion to his guru, he will go beyond us and surely attain the blessed state of Śrī Bhagavān. Therefore, if we can make him go astray, then he won’t be able to surpass us.” Alas! If the devas are so envious that they will try to weaken a sādhaka’s guru-bhakti, then what doubt is there that ordinary ignorant, malicious and envious people, for the sake of their own profit, fame and other insignificant self-interests, will resort to all kinds of deceit to do so? Therefore, for this reason also, the guru-niṣṭha-sādhaka should be particularly careful and, with the support of the sādhus and śāstras, remain engaged with unwavering devotion in the service of Śrī Guru’s lotus feet. If the sādhaka is vigilant and has good association, neither devatā nor human will be able to weaken his guru-bhakti.

After that Śrīla Ṭhākura Mahāśaya says, yāṅhāra prasāde bhāi, e bhava tariyā yāi, kṛṣṇa-prāpti haya yāhā hate. “O Brother, by Śrī Guru’s mercy we can transcend this mundane world and obtain Kṛṣṇa.” By serving the lotus feet of Śrī Gurudeva, who is the abode of bhakti, the embodiment of śuddha-bhakti and the direct mercy-cloud avatāra of Śrī Bhagavān, the sādhaka receives both the means and the object of his devotion. By satisfying Śrī Guru, he reaches God and easily attains his transcendent goal of prema-sevā (service in pure love). Concomitantly, all the miseries of his material life finally come to an end. The bhakta is no longer concerned about transcending the saṁsāra because when he takes shelter of the boat of the Lord’s lotus feet, the ocean of material life becomes as insignificant as the hoofprint of a cow. Still, the sādhaka remains vigilant regarding any anarthas that may obstruct his bhakti. The reason is that the bhakti-śāstras have determined that the most cherished goal of reaching the Lord comes after all anarthas have ceased. By the mercy of Śrī Guru, the sādhaka’s anarthas are easily destroyed and he is blessed with the nectar of the Lord’s ultimate compassion. tat-prasādo hi sva-sva-nānā-pratīkāra-dustyajyānartha-hānau parama-bhagavat-prasāda-siddhau ca mūlam (Bhakti-Sandarbhaḥ). “For the destruction of the sādhaka’s anarthas during bhajana, which he finds very difficult to overcome on his own, as well as for the ultimate satisfaction of Śrī Bhagavān, there is only one cause: the mercy of Śrī Guru.” In his Gurvaṣṭaka prayers, Śrīla Viśvanātha Cakravartipāda has written, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto’pi, etc.

Translated by Haricaraṇa Dāsa

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