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Monday, July 22, 2013

Guru Pūrṇimā 2013

Sītānāth Kula-kaustubha paramārādhyatama Prabhupāda
Nitya-līlā praviṣṭa
Śrī Śrīmad Nikunja Gopāl Goswāmī

Guru Pūrṇimā 2013

On the occasion of Guru Pūrṇimā, I like to quote the following verses and / or comments –
Śrī Nārada told King Yudhiṣṭhira in Śrīmad Bhāgavata (7.15.22-25)  -

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

            "To give up lust one must give up one's determination to enjoy, to give up anger one must give up lust and to give up greed one must see the evil of money. Fear can be given up by considering the truth, lamentation and illusion can be given up by considering what is material and what is spiritual (rational thinking), pride can be given up by serving a great soul and obstacles in yoga-practise (which serves the purpose of fixing the mind) can be overcome by perfecting a vow of silence. Violence is conquered by giving up endeavours for sense-gratification, suffering caused by other living entities can be mitigated by developing the quality of compassion, suffering caused by the elements can be mitigated by entering into samādhi (psycho-religious trance) and suffering caused by the own body and mind can be mitigated by practising the eight-fold path of mystic yoga (aṣṭāṅga-yoga). When the mode of goodness increases sleep is conquered, along with the modes of passion and indolence, and by controlling the senses the mode of goodness is transcended. But all these vices and obstacles together can be conquered simply by devotion to the guru."

Śrī Viśvanātha Cakravartīpāda comments on this verse -

añjasā śīghram āyāsābhāvena sarvaṁ jayet. sarva-rogopaśamanaṁ mukhyam ekam eva mahauṣadham ivety arthaḥ.

“One overcomes all obstacles quickly and easily by bhakti to the Guru. This is like taking just one principal medicine which cures all other diseases.”

Śrīdhara Swāmī comments on the last verse of Bhagavad Gītā (18.78):

sva-prāgalbhya-balād vilobhya bhagavad-gītāṁ tad-antar-gatam
tattvaṁ prepsur upaiti kiṁ guru-kṛpā-pīyūṣa-dṛṣṭiṁ vinā
ambu svāñjalinā nirasya jaladher āditsur antarmaṇī
nāvarteṣu na kiṁ nimajjati janaḥ sat-karṇa-dhāraṁ vinā

“Does a person who desires to attain the Truths contained within the Bhagavad-Gītā by trying to understand them on the strength of his own proficiency, realize them without the merciful nectar-glance of the Guru? Is a person who desires to get the jewels that lie at the bottom of the ocean by scooping out the water with the hollow of his hands, not doomed to failure unless he is helped by an able captain?”

The texts have been added to page 3 and 9 of my anthology of Guru-glorifications from śāstra on my website

Śrīpāda Kānupriya Goswāmī writes in his book ‘Nāma Cintāmaṇi’, vol. 3, p.120 –

“The symptom of a sheltered person or āśrita is that he takes shelter wholeheartedly and exclusively so. If the sheltered does not consider the shelter the greatest of all but thinks others are equally or even more worshipable then this cannot truly be called taking shelter, because the main symptom of a sheltered soul is the exclusive nature of his surrender. No one can be equal or superior to the shelter in excellence – such a mentality is called an ‘exclusive attitude’. If one respects many things equally, the shelter of one of them can never be called true shelter. Experiencing all super-excellence in one shelter and being attracted just to that shelter, such an exclusive shelter is called true śaraṇa or shelter. The characteristic of the sheltered is that he has exclusive one-pointed focus on the shelter. If one does not take exclusive shelter such a shelter is a mere pretense, a theater play.”


  1. Can you please post teachings of Sadhu Baba? Or something that he said that had left deep impression in your life.

  2. I phoned Tapan Da on Guru Purnima. I asked him if Baba had given him, a brahmin, 10- or 18-syllable mantra. Tapan Da replied he received the 18-syllable mantra, adding - "I used to do my offerings with Brahma Gayatri but Baba told me to stop that and start using Gopal mantra instead. He said that the Gopal Mantra and Kama Gayatri are so powerful that they make all other mantras, of Gaura, Nitai etc. unnecessary."
    I added this anecdote to page 37 of Baba's bio on the website.

  3. Hari Hari. Can you comment on the following statement regarding lust being transformed by hladini sakti?

    "The heart is to be considered impure as long as it is filled with lust or egocentricity. With an impure mind, it is impossible to appreciate the happiness of contact with the Supreme Lord. It is thus necessary for the Supreme Lord’s pleasure-giving potency or hlAdini-zakti to come and transform the living entity’s material lust into love after which it makes him eager to always experience the happiness of contact with him."

    I was always thinking that hladini sakti comes into the pure hart [as mentioned in the Padma Purana] to give love of God rather than into impure hart for the sake of transforming lust into love. What's going on.

  4. Who said this about lust turning into love? They are diametrically opposed.

    1. you can find the quote here
      The practice that leads to becoming, a handmaiden of Radha

      Yes they are something completely different. I was trying to reconcile this controversy by a quote from Madhurya kadambini if transformation is true:

      On the other hand, on the path of bhakti, though one may be afflicted by
      lust one has the qualification (adhikara) to begin the practice. Just by the practice
      of bhakti, lust and other impurities are destroyed

      vikrihitam vraja vad-hubhir idam ca visnoh
      sraddhanvito 'nusrnuyad atha varnayed yah
      bhaktim param bhagavati pratilabhya kamam
      hrd roga-m asv apahinoty acirena dhirah

      Anyone who faithfully hears or chants about the Lord's playful affairs with
      the young gopis of Vrindavana having attained the Lord s pure devotional service,
      he will quickly become sober and conquer lust, the disease of the heart. (SB
      By the tense of the verb pratilabhya (having attained) in this verse it is very
      clear bhakti first manifests in the stage where there are still lusty desires in the
      heart and then, after her manifestation, lusty desires are wiped out.

      I was thinking bhakti is the function of hladini sakti and so the quote from Manjari svarupa nirupana might be correct. And most importantly, whether we use the word 'transformation,' 'destroyed' or 'wiped out' there is no more lust at the appearance time of prema. So what do you think about all this?

    2. ataeva kāma - prema bahut antar; kāma andhatama prema nirmala bhāskar. Destroying lust is something else than transforming it into prema. That is sahajiya vāda.