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The meaning of the word 鈥湶涯邂�� 鈥� Guru-tattva 鈥� 艢谤墨 叠丑补驳补惫腻苍 offers 驳耻谤耻-艣补办迟颈 to His dear devotees 鈥� One whose heart is exclusively established in 艣耻诲诲丑补-蝉补迟迟惫补 (pure existence) is worthy of being 诲墨办峁Ｄ�-驳耻谤耻 鈥� As long as the hankering for enjoyment remains prominent, it is impossible for bhakti to bloom 鈥� The nature of great personalities

啶多�嵿ぐ啷� 啶多�嵿ぐ啷� 啶椸�佮ぐ啷�-啶椸�屶ぐ啶距�權�嵿�椸�� 啶溹く啶む��

艣r墨 艣r墨 guru-gaur膩峁単au jayata岣�

艢谤墨 Vinoda-bih膩r墨 Gau岣嵞珁a 惭补峁环补 28 Haldar Bagan Lane Kolkata鈥�4 20/10/1984

碍补濒测腻峁嚹珁腻蝉耻鈥�

惭腻鈥斺��! I hope that by the causeless compassion of 艢谤墨 艢谤墨 Guru-Gaur膩峁単a-G膩ndharvik膩 Giridh膩r墨-j墨u you are all well physically and also well in terms of your bhajana. 鈥�

I received a letter dated 19/7/84 from your sister. Because I wrote her a letter calling her 鈥湶涯邂��, she wanted an explanation of 尘腻. Let her know that 尘腻 means 尘腻t膩 (mother). Ra尘腻, 尝补办峁�m墨 and others are referred to by the word 尘腻. The word 尘腻 or 尘腻t膩 is also used to refer to ku尘腻r墨 (lifelong celibate) Vai峁ａ箛av墨s. The word 尘腻 is also used in the sense of 诲丑腻迟峁� (nurse), 辫峁泃丑惫墨 (Earth), and 箩补苍补苍墨 (mother). 惭腻 or 尘腻t膩 is also used for one who gives birth, or who carries a pregnancy. The word 尘腻 is also seen to be used in reference to 艣补办迟颈 (energy), 辫谤补办峁泃颈 (nature) and other things related to that which is feminine. 惭腻 is also used in relation to those deserving honour, like jye峁環i尘腻 (senior paternal aunt by marriage), k膩ki尘腻 (junior paternal aunt by marriage), 尘腻si尘腻 (maternal aunt), and 尘腻m墨尘腻 (maternal aunt by marriage). One鈥檚 object of affection is also addressed as 尘腻. Fathers and mothers also often express deep affection to their daughters by calling them 尘腻. Gurus and people who are like gurus also express unearthly affection by addressing their daughters or disciples as 尘腻. In the connection between guru and disciple, the moods of 诲腻蝉测补, sakhya, and 惫腻迟蝉补濒测补 exist. These three moods are applied to 艣r墨 guru-p膩dapadma in particular situations, although according to the highest conception, guru is a 蝉补办丑墨, a 蝉补办丑墨 under the guidance of the 蝉补办丑墨s, a 尘补帽箩补谤墨, etc. Generally, disciples address sad-guru as father. If necessary, an extensive explanation of this will be conveyed later.

艢腻蝉迟谤补 delineates many principles and philosophic conclusions in relation to guru-tattva. Gurus are of two types: 诲墨办峁Ｄ�-驳耻谤耻 and 艣颈办峁Ｄ�-驳耻谤耻. He from whom one receives the 尘奴濒补-尘补苍迟谤补 and 驳腻测补迟谤墨 of one鈥檚 worshipful deity is 诲墨办峁Ｄ�-guru. He from whom one receives instructions on the matter of bhajana is 艣颈办峁Ｄ�-guru. 鈥�Yadyapi 膩尘腻ra guru caitanyera 诲腻蝉补, tath膩pi j膩niye 膩mi t膩虄丑腻谤补 辫谤补办腻艣补^[1] 鈥揳lthough my guru is the servant of Caitanya, I know that he is His manifestation.鈥� 艢谤墨 gurudeva is, by identity, the devotee of 艢谤墨 碍峁涐梗峁嘺 and 艢谤墨 碍峁涐梗峁嘺 Caitanya. He is, by identity, 艢谤墨 碍峁涐梗峁嘺鈥檚 most beloved devotee. There is a decree to remember 艣r墨 gurudeva as 艢谤墨 碍峁涐梗峁嘺鈥檚 most beloved devotee or mukunda-辫谤别峁ａ弓丑补 (the dear most of Mukunda). Though he is said to be Hari Himself, he is 艢谤墨 碍峁涐梗峁嘺鈥檚 dear devotee. Gurudeva is said to be equal to 碍峁涐梗峁嘺 in terms of how dear he is [to Him] and how worshipable. Pure devotees see 艢谤墨 艢颈惫补 and 艣r墨 gurudeva as non-different from 艢谤墨 叠丑补驳补惫腻苍 because of how dear they are to Him.

There is a chance that even considering 艣r墨 gurudeva to be 碍峁涐梗峁嘺鈥檚 beloved devotee can be dangerous for the disciple, because there remains the risk of thinking guru to be an ordinary human being, and that is particularly likely to generate offences. For the disciple, 艣r墨 gurudeva is a special manifestation of 艢谤墨 碍峁涐梗峁嘺. He is 艢谤墨 叠丑补驳补惫腻苍鈥檚 anugraha-艣补办迟颈 (potency of mercy). 叠丑补驳补惫腻苍鈥檚 驳耻谤耻-艣补办迟颈 appears through the medium of gurudeva and blesses the disciple. 艢谤墨 叠丑补驳补惫腻苍 is the main refuge of 驳耻谤耻-艣补办迟颈. That is why He is referred to as the 蝉补尘补峁ａ弓颈-驳耻谤耻 (the aggregate guru). 艢谤墨 叠丑补驳补惫腻苍 offers this 驳耻谤耻-艣补办迟颈 to His dear devotees and shows mercy to individuals who are thirsting for bhajana by granting them 诲墨办峁Ｄ� and so forth. 艢谤墨 碍峁涐梗峁嘺 does not directly grant anyone 诲墨办峁Ｄ�; for the 箩墨惫补 who is bound by 尘腻y膩, there is no possibility of attaining spiritual well-being except by the grace of 驳耻谤耻-艣补办迟颈. For the disciple, 艣r墨 gurudeva is the personification of 叠丑补驳补惫腻苍鈥檚 formless mercy. 艢谤墨 叠丑补驳补惫腻苍 is subservient to the devotees and [the attainment of] His mercy is also possible by the mercy of the devotees. And so it is that He grants the 箩墨惫补s knowledge of the truth through the medium of His dear devotees. One whose heart is exclusively established in 艣耻诲诲丑补-蝉补迟迟惫补 (pure existence) is worthy of being 诲墨办峁Ｄ�-驳耻谤耻; 叠丑补驳补惫腻苍鈥檚 appearance is possible only in a heart that is radiant with 艣耻诲诲丑补-sattva, and by that, real experience and realization are gained. Sad-guru is acquainted with 艣腻蝉迟谤补 and thus can alleviate the doubts of his disciples, and he is equipped with realization of 叠丑补驳补惫腻苍. 鈥�Jei 办峁涐梗峁嘺-迟补迟迟惫补-vett膩 sei guru haya^[2] 鈥搊ne who knows the truth of 碍峁涐梗峁嘺 is guru.鈥� It is imperative to take a guru in order to invoke the mercy of bhagavad-anugraha-艣补办迟颈 (the Lord鈥檚 potency of grace), and therein lies the 蝉腻诲丑补办补 and 蝉腻诲丑颈办腻鈥檚 unique spiritual welfare.

In regard to 蝉腻诲丑补苍补-产丑补办迟颈, it is certainly crucial to observe 蝉补诲腻肠腻谤补 (proper conduct), which consists of various injunctions and prohibitions. Giving up misconduct and adopting proper conduct is the same as adopting the policy of shunning bad association and accepting good association. The 痴补颈峁ａ箛补惫补 will observe specific conduct that is favourable for 蝉腻诲丑补苍补-产丑补箩补苍补 and will certainly reject sense objects and association that are opposed to bhajana. These rules and prohibitions have been instructed for the sake of gaining bhakti. Performing the limbs of bhakti like 艣谤补惫补峁嘺, 办墨谤迟补苍补, etc., which have been prescribed by 艣腻蝉迟谤补, constitutes 痴补颈峁ａ箛补惫补 蝉补诲腻肠腻谤补. The root of all injunctions is to remember 艢谤墨 碍峁涐梗峁嘺 and the main prohibition is to forget Him.

Hence, remembering 艢谤墨 碍峁涐梗峁嘺 is the chief 蝉补诲腻肠腻谤补. 

啶�啷囙�� 啶曕�囙え啶距お啷嵿く啷� 啶夃お啶距く啷囙え 啶�啶ㄠ�� 啶曕�冟し啷嵿ぃ啷� 啶ㄠた啶掂�囙ざ啶�啷囙い啷�

Yena ken膩py up膩yena mana岣� k峁涐梗峁噀 nive艣ayet^[3]

鈥淏y whatever means, one must turn the heart towards 碍峁涐梗峁嘺.鈥� 

Giving up bad association is 痴补颈峁ａ箛补惫补 腻肠腻谤补 (conduct). As long as the hankering for enjoyment, which is rooted in the gratification of one鈥檚 own senses, remains prominent, it is impossible for bhakti to bloom. That is why, for a person who is desirous of bhakti, there is the instruction to abandon even 惫补谤峁嚹伵况补尘补-诲丑补谤尘补. As long as faith in the hearing, chanting, etc. of descriptions of 叠丑补驳补惫腻苍 and His devotees has not manifested, man remains attached to worldly, materialistic dharma. Any lust, or desire, for anything other than the desire for 办峁涐梗峁嘺-产丑补办迟颈 is part of bad association and therefore discardable.

It is by good association and the mercy of great personalities that all these things [蝉补诲腻肠腻谤补] gain robustness. Great personalities have equanimous vision and are endowed with an intelligence that is fixed on 叠丑补驳补惫腻苍. Those who are sat (virtuous) never acknowledge the flaws of others. They know that the supreme objective of mankind is only to love God. The company of living entities who are attached to eating, drinking, etc. and wife, son, daughter, wealth, home, etc. brings them no pleasure. 

啶曕�冟し啷嵿��-啶�啶曕�嵿い啶� 啶溹え啷嵿ぎ-啶�啷傕�� 啶灌く 啶膏ぞ啶о��-啶膏�權�嵿��

碍峁涐梗峁嘺-bhakti janma-m奴la haya s膩dhu-sa峁単a^[4]

鈥�厂腻诲丑耻-蝉补峁単补 is the root of the birth of devotion for 碍峁涐梗峁嘺.鈥� 

Without the mercy of great personalities, one cannot obtain devotion to 碍峁涐梗峁嘺. Devotees are of two types: 蝉腻诲丑补办补s (practitioners) and siddhas (perfected). 叠丑补驳补惫腻苍 is controlled by the devotees, and 叠丑补驳补惫腻苍鈥檚 mercy is dependent on the mercy of the devotees. Take my affectionate blessings. Iti鈥�

Your eternal well-wisher,
艢谤墨 Bhaktived膩nta 痴腻尘补苍补

Footnotes and references:

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[1]:

艢谤墨 Caitanya-carit膩m峁泃a (膧di- l墨l膩1.44)

[2]:

艢谤墨 Caitanya-carit膩m峁泃a (Madhya- l墨l膩8.128)

[3]:

See 艢谤墨mad-Bh膩gavatam (7.1.32)

[4]:

艢谤墨 Caitanya^- carit膩m峁泃a (Madhya- l墨l膩22.83)