англ. название записи: Istagosthi - Types of Gurus, Bhakti-tattva - 2024-04-23 - Sri Prem Prayojan
0:01I'll just have any questions. Yes, Prabhu, what's your name? My name is Siddha Haridass. Siddha Haridass. Prabhu, you touched upon the subject matter of Samasthi Guru and Vyasti Guru. And please elaborate a little more. The Samasthi Guru is the Akhanda Guru Tattva, the original Guru Tattva, Balaram Prabhu or Balaram in the form of Nityananda Guru. And the disciple, then the power of Balaram comes into this world or the power of Nityananda Guru comes into this world in the form of
1:16individual Vaishnava. So any high level pure Vaishnava, they are our gurus. But the one from whom we receive Diksha Mantra is the Diksha Guru. And then the Vaishnavas from whom we receive further instruction in bhajan, how to go deeply into bhajan. And by hearing especially very beautiful pastimes of Krishna and rasa kata, we understand, we come to realize the relationships of Radhika and Krishna and all the places of Vraj and all of their associates and how to render service and the moods of each service.
1:57So this is the bhajan shiksha guru. Sometimes the diksha guru and the shiksha guru may be the same person because their functions. Understand? So let's say someone may have a very qualified diksha guru and but he has the disciple is not established in some bandha jyata. By the mercy of his guru he realizes Krishna and then after that that same guru now the function of shiksha guru is is working through him, and then he teaches him how to do bhajan. Whereas in another case, it may be that someone receives diksha from a guru, and then that guru leaves this world. So then, the guru tattva, the akamda guru tattwa, will appear in the form of another Vyasti guru. And that Vyasti guru, if that
2:45person's diksha is not mature, he'll continue to complete the process of diksha for him, until he realizes his relationship with Krishna. And perhaps that Diksha Guru, that Shiksha Guru may disappear, but he's still doing the function, completing the function of the Diksha Guru. And then later he may meet another Vaishnava who becomes his Bhajan Shiksha Guru when he's qualified to enter into Dajana. So in Chaitanya Charitamrita, just as it is said Diksha Guru is Krishna Rupa and Shiksha Guru is Krishna Svarupa, just as there's no difference between Krishna Rupa and Krishna Svarupa, the form of Krishna and the personality of Krishna, so one should never see difference between
3:28between his diksha guru and shikshakuru. Just as a person may think that Krishna's form and Krishna's qualities are different, it's an offense to Krishna. So similarly, because the diksha guru is Krishna Rupa and shikshakuru is Krishna Swarupa, it's an offense to see a difference between the diksha guru and the shikshakuru, because akhanda gurutatra, it's actually the gurutatra is indivisible. This is one reality, but it may appear in different vyashti manifestations.
4:05But the sadhguru is not always available to everyone.
Brahmanda, brahmete, kona, bhagyavan, jiva, guru, krishna, prasadipai, bhakti, latabhi,
4:20Brahmanda, brahmete means wandering throughout the universes, kona means sun, bhagyavan, jiva. Those jivas are very fortunate. In other words, they have accumulated Soekriti over many lifetimes. And then in that life, they meet sadhguru and they receive bhakti-lata-bhij. This Bhakti-lata-bhija is Krishna-seva, ba-sana, the desire to serve Krishna, but not a generic desire, a specific desire.
4:53So the Bhakti-lata-bhija is actually the ruchi, the stage of ruchi, first sadha, ados-radha, sadhu-sangha, vajana-kriya, anathane-vritti, nishta, then ruchi. When the faith is imbued with a particular taste, I want to serve Krishna, like Madhya Shodha, or I want to serve Krishna like Subha, or I want to serve Krishna like Rupa Manji, when the faith is imbued with a particular taste, that is actually the Bhakti Lata Beach.
5:30So from sradha up to nishtha is actually not bhakti tattva. It's only sradha tattva. It is the development of faith from soft faith to firm faith. And then from ruchi actually bhakti tattva begins. Because what is bhakti? It is bhakti. It is the action of sambit and ladini. It's the action of sambit and ladini. So ladini is pleasure. And sambit gives realization.
6:00So, bhakti, parishanabhava, virakte, anyatva, traika, chaisar, trika, eka, kala, three things come at once. There is bhakti, that is the taste, and the parishanabhav, realization of Krishna, and detachment from the world. So, bhakti is real sravanam, implies darshan. If you are hearing, and as you are hearing, you are seeing the subject in the heart, that is hearing.
6:30Kirtan means, when you are singing kirtan, then there is darshan in the heart. Because trika eka kala, three things happen at the realization, taste, realization and detachment come at the same time. So, this is actually bhakti tattva. But bhakti tattva is very deep. In the stage of sraddha, bhajanakriya, anatha, nirriti even, the devotee cannot clearly rest for his bhakti tattva.
7:02You know, in Bhakrasamrita, Sindhu, in the beginning, Rupa Goswami Pad says,
Svalpa pi ruchi eva saad bhakti tattwa abha bodhikaha
7:13If one attains a little ruchi, that means after nishta, one begins to enter into a ruchi, then one can understand bhakti tattwa Before that, everything is not clear. And so there are different types of harikata, there are different levels of harikata, different ways of presenting siddhanta There is a siddhanta for the prakritabakta, for the konishta adhikaris.
7:39There is another type of harikata, and siddhanta for the madhyam adhikaris, and another for the bhutan adhikaris, and for the mahabha bhagavats. And this is why bhakti is anugatya mayi. Bhakti always has to be performed under guidance, because as we practice, adhikara goes up, durability increases. And then when you become more qualified, then you have to hear the qatar, which is relevant to that adhika, understand?
8:11Just like if you go to school, if you go to high school, the first year in high school, then when you finish the first year, what do you do? Then you go to the second year. You don't stay in the first year and hear all the same classes again. And then the next year, hear all the same classes again. This is not the process.
8:33You have to go to the next year, and in the next year, there are different classes. And in the next year, there are different classes, and then you graduate, then you have to go to college, and there are different classes, and each year, there are different classes, because our eligibility by practice should improve, and then we'll have to hear something more, and this is why, it's said in Srimad Bhagavatam,
Satam prasangan mamavirya samvido, bhavanti, ritkana, rasayanakata, tadyoshnat asapabhargavatmani, sraddharatiya bhakti, sraddharatiya bhakti, sraddharatiya bhakti, sraddharatiya means the stage of bhava, and bhaktiya means praying, anukramis yati, one after the other, but what should you do in each stage, satam prasangan mamavirya samvido, always associated with pure Vaishnavas, they will look, they will diagnose,
9:26those, our adhikara, and then they will speak in such a way that is right for us to go to the next level. Otherwise we cannot progress without association. Don't think that a little association is okay.
And then, Krishna bhakti janma mulhoi sadhu sangha, prema bhakti janme tenapunamukya angha. What does it mean? Do you know, Bengali?
9:55No, a little bit because I don't have Hindi. The root of the birth of Krishna bhakti, the association. Yes, first line. Now the second line. prema, bhakti, janme, teno, puna, mukya, anga, for learning, for prema, this is the most important element, to illustrate sadhu, no, the meaning is, that sadhu sangha is the root cause of attaining bhakti, and even when you attain prema, even when you get prema, then the sadhu sangha is still remains the main principle of progress, prema is not the end, prema is the beginning, right, if you attain prema, then your next life, you'll take birth in braja, as a gopi. But if you don't associate with the Nitya Siddha gopis, then on the full moon night of the Sharad season,
10:50Bhagavad-gita, Trishar, Dutfulla, Malika, Mekshuranta, Manasak, Kaya, Yoga, Maya, Samar, Upasrita, when Krishna plays his flute and calls all the gopis to the Rasa Lila, when you run, then your mother-in-law will come with a stick and say, get in the house and close the door on you. And you'll be locked in, you can't go. Why? Because you didn't associate with the Nitya Siddha gopis.
11:12Because to go to the rasa lila, you have to have prems, neya, man, pranaya, raga, anuraga, mahabhav, rudha bhav, you have to have up to rudha bhav to go to the rasa lila. So sadhu sangha is not something, like yeah, I have done that now, what's next?
11:34Susu kam karta mabhbyam, the practice of bhakti is eternal, hearing is eternal, chanting is eternal, sadhu sangha is eternal. So if we don't remain in anugatya, always under the guidance of our gurujan, our transcendental spiritual authorities cannot make progress.
11:54So anugatya, this is the key of spiritual life, and especially in Raghunuga Bhakti. Raghunuga Bhakti, without anugatya, it's impossible, only impossible. Vaidhi Bhakti, you can practice a little, but without sadhana, one will become weak. But anyway, you can go to Vaiguntha, but to go to Vraj, and serve in the Vrajalila, only Raghunava Bhakti can bring one to that stage.
Sokali Jagati Mori Kori Vidhi Bhakti, Vidhi Bhakti Braja Baba Paiti, Nahi Shakti, Krishna said, many people in the world, Sokali said, all the people in the world, they follow Vaidhi Bhakti, but this Vaidhi Bhakti does not have the Shakti to awaken the moods of the resonance of Vrindavan, that will only come
12:46by the cheering, satam prasangam lola virya samvidho. Samvid means the samvid shakti in this qatar, bhavanti ratkana rasayana. It's full of rasa. This is very important. Take this jewel. This is a jewel. Anugatya. Keep it in the jewel. With this year's 150th anniversary of Prabhupada Silla Bhaktisana Sautakwa, so for his birthday, I published two books. They're on the table there of the qatar of Prabhupada Silla Bhaktisana Sautakwa that was never translated before.
13:23So all new, so many things that you have never heard and could not even imagine, so many treasures in this book, in both of the books, and I have written commentaries also on both, on both books as well, but one of them is very challenging, very deep philosophical lectures that he gave to a big audience of scholars in the Albert Hall in Calcutta 1929, but the other book, we try to cater for both ends of the spectrum.
13:54The other book is very simple, even children can read it. It just has 34 short stories from Veda, Vedanta, Upanishad, Mahabharata, Srimad Bhagavatam. But it's very important. Through the medium of these 34 stories, Bhaktisana Sutaku is giving upadhan. Upadhan means the ingredients that we need for our spiritual life to be successful. Let's say you're cooking something, you need to have all the ingredients, right? If you make halwa, you may have the suji, you may have the ghee, you may have the raisins, you may have some alaichi, but what if you have no sugar? If you miss out one of the ingredients, it's not going to work. So our spiritual life is like that. There are ingredients. So in the commentary there, I have extracted from Prabhupada's lectures there, 16 essential ingredients, and we have to collect them.
14:51So one of those essential ingredients is anugatya, to be under guidance, so our shraddha can be upgraded, upgraded gradually, as in proportion to our sadhana, our practice, our adhikara increases, then our shraddha can be upgraded by a deeper katha, deeper association. So, your question, just coming back to your question, because this is all on your question, but just to summarize, when the devotee approaches his guru, at first Guru Dev is Nityananda Prakash, Obal Dev Prakash, up to the stage of Asakti, in the stage of Asakti, then one will realize, oh, Nikunja, you know, Radhikali Siddha, yayali, te yukkira, bhajshini, because in Asakti, the avas, the semblance of realization of your own surup will come,
15:44and you can begin to serve under the guidance of Gurudev internally and then your asakti will turn into bhava, then sadhana is finished, sadhana bhakti is finished, now bhava-bakti has begun and then by practicing more bhava-mai-bakti will turn into rasa-mahi-bakti. This is the understanding of samasthi-gura and viyasi-gura. Pastor, you can take one more question.
16:13Thank you, Prabhu. You gave this narration of Shamananda Pandit and we also hear that Vidaya Chaitanya was a little upset after he found out initially. about the exchange. And you notice this sensitivity, you could even call it apprehension, that devotees have kind of a fidelity to one community or a guru, they've taken diksha, but then their heart calls them towards shiksha elsewhere. And then there's tension, so we want to avoid a fraud, we want to avoid tension, so then they may not follow their heart that's calling them in that direction.
16:48So maybe you can give some culture on how to approach that in the appropriate way to not create attention while also honoring what's there in the heart. Yes, yes. First of all, don't think that Raghunatha Chaitanya became angry because, oh, my disciple has taken reinitiation from Jiva Goswami.
17:16This is a misinterpretation. That idea is a misinterpretation. We wear tilak. Tilak is a part of the initiation process. In diksha there are pancha sanskars, five sanskars.
17:45This is the definition of the five sanskars of diksha. So the second one is Udhva-pundra, the guru gets tilak. Each one of the sanskars actually has a profound significance, which is internal, not only external, but that's another class, now we're on this subject. So, we always wear the tilak, which is given by Aguru, but because he had a different tilak, then it seems like some compromise of the integrity of one's faith in your sample diet, if you make another tilak.
18:27So, Vidai Chaitanya, he wasn't envious, thinking he'd taken initiation from another guru, or another guru had changed his name, or maybe Jiva Goswami had reinitiated him, or anything like that, nothing of the sort, only that the tilak, it's a represential line, but this was a special circumstance, it was given by Radharani, so even today, in the line of shaman and the pandit, the tilak is like an ankle bell, like a nupur mir, it's not the same as ours.
19:00So, never thinks that the disciples are his property. In fact, a sadhaka guru never even thinks that he's a guru. He's not taking from anyone. He's not taking worship, he's not taking money, he's not accepting any service from anyone. If guru thinks I am guru and I am taking from others, then he's not a guru, he's a kangaroo.
19:39You know kangaroos have a pocket here And they always put things in the pocket So a guru Once some researcher from a university in Scandinavia Was doing a PhD A thesis, a doctorate On gurus And was going all over India Interviewing all gurus everywhere From all different lines of traditions And he wanted to interview my guru And so he came to me and asked if I could arrange arranged that. And I said, well, let me see your questions. And I looked at him and I said, all right, come.
20:22So then I brought him to my Gurudev. My Gurudev was sitting in Seva Kunsh with just a few devotees, a few disciples. And so the first question he asked was, so tell me, when did you decide to become a guru? That was his first question. You know, it's like you meet some old, when you decide to become a lawyer, an accountant, a fireman, a policeman, and my guru said, I am not a guru, I never decided to become a guru, so then, that researcher said, but what about these disciples here, Gurudev said, they are not my disciples, they are my friends, and together we are making an atmosphere which is favorable for me, the disciple thinks he is my guru,
21:27but the guru never thinks I am guru. He thinks I want to make an atmosphere which is fabulful by them. He does not think it even consciously. It is spontaneous. First of all, preaching of a pure devotee is out of separation from his own guru. When the disciple is young and living at the feet of his guru and serving 24 hours a day and traveling everywhere, I had good fortune to travel from India then through Asia, Malaysia, Singapore, Fiji,
22:24Bali, Philippines, Australia, New Zealand, around to Hawaii, over up to Canada, through the west coast, across the east coast, across to Europe, and then Russia, and then back to India, and then travelling and preaching in India also, 24 times around the world.
22:48When the disciple is there with Guru, and seeing his Guru preaching, and serving and assisting in that, then when his Guru disappears, then he cannot stop, because he never thinks that his Guru has disappeared, he has gone, he has gone, he has not died, he has not gone, Gurudev is here with me, he is here with me now, so he always feels, I am going everywhere, falling behind my Gurudev, and Gurudev would tell to the disciple, when any seminar or anything, like kirtan is going on, You stand up, explain this verse Yes, Guru, the Guru trains his disciples how to speak and then when the Guru becomes unmanifest, they cannot stop And so they continue to, that atmosphere of kirtan and harikata and bhajan is going on, always
23:45So the preaching of a sadhu guru is not for his own benefit or anything It's even not primarily for the disciples It's an anubhav, it's an ecstasy of virah, separation from his own guru, understand?
24:03That's pracha, actual pracha.
24:07Another thing is, Puananasideva, the Yogamaya has said,
tunde, tanda, vinni, ratin, bhitanu, te, tanda, vali, labdaye, khanakoda, katambine, gatayate, khanabhaya, prasperham, cetoprangana, sangini, cetoprangana, sangini, vijayate, savindriyane, kirtin, no jane, janita, kiyadbe, amrita, krishna, tivana, dvai,
24:33The meaning is that when the name of Krishna comes and dances on my tongue, then I feel, alas, alas, one tongue is not enough. I want thousands of tongues. And when the holy name goes from the tongue and enters into the ear, two, two ears, that's better, but not enough. I want thousands and thousands of ears. And when the holy name enters through into the courtyard of the heart and dances there, then all the senses become stunned.
25:07devotee goes into samadhi, into trance, like this. So, because the pure Vaishnava is chanting the pure name, one tongue is not enough. And so, he gives mantra, so he can chant on so many tongues. The chanting over the disciple is not his chanting, it's the power of Gurudev manifesting. And so it comes, this is the Guru Parampara. It is the flowing current of the nectar of the holy name, filled with praying.
25:36So preaching is not, we're not, it's not like proselytizing or, you know, doing propaganda and trying to make a really big movement or sambandha, that's not what it's about. Pure devotees preaching is coming from separation from Gurudev and wanting to be in the atmosphere where thousands of tongues are singing the holy name.
26:02And incidentally, as a secondary effect, so many souls that get benefited from this. So, a guru never thinks, disciples are my property. A guru only thinks, how can I bring this soul to Krishna's lotus feet? So, if another Vaishnava will, it's a very difficult job, if another Vaishnava will come and help me in this service to that soul, when Prabhupada Silla, Bhaktisthan, Suttakwar, his disciples used to come and give pranam, he used to fold his hand and say, dasos me, I am your servant.
26:45Because the guru thinks that, oh, my guru became unmanifested from this world, he had one form, but now he has so many, many forms, he's coming to me in many forms to engage me in his service of preaching, this service that he gave me. So guru sees every disciple is one form of his own guru and he's serving them with love.
27:09So, let's say, what my Gurudev used to say, if there is one disciple and the Guru is trying to bring him to the lotus feet of Krishna and then another pure Vaishnava comes and he is helping, my Gurudev said, and I am not even paying him, then I am happy, he is coming for free, I am not even paying that Vaishnava and he is helping me, bring this soul to Krishna's lotus feet, what could be better than that?
27:48Really? It's like a team. If there's a team, they're playing soccer, so there's a ball, and all the team play together to put the ball in the net. So one player passes the ball to another player, he passes it to another player, and then that player scores the ball. Like that. So, Raghunathdas Goswami, Yadunandanacharya gave him diksha, and then he passed him to Saurabh Damodara Goswami, so Mahapu Mahapu gave him to Saurabh Damodara Goswami, Saurabh Damodara left this world, he gave him to Godrada Pandit, he left this world, he gave him to Sonatana Goswami, he left this world, and then Rupa Goswami put him in the goal.
28:36This is natural Vaishnava. Traditionally, it was always like this. And anything else, that's something else, I don't know about that, I don't want to know about that. this is actual the Vaishnava culture and Vaishnava tradition. So everything should be always with a great honor. If we hear something from the Shiksha Guru, then first of all, one should take permission from Diksha Guru. If one wants to hear or take shelter of the Shiksha Guru, he should beg permission and Gurudev will say, yes, yes, go on here and then you'll go on here and what he heard, he should come back and also tell that to his is diksha guru as well. Oh, Gurudev, I have heard these things and get confirmation also.
29:27Shiksha guru can be several but even among the shiksha gurus one should be prominent but diksha guru must be
29:36only one and the reason for that is this that's aliban, dhoti shaka, shtabdi bhuta khinakaka, prasiti preshika, chaiva, sadhida, sevakadama. It's described there are six types of bogus disciple. The first one is called
30:03Ali, a bumblebee, just like a bumblebee is just restlessly going from flower to flower, that person who goes to a guru and then another guru and then another guru but never actually surrenders anywhere, he is bogus, why? He cannot become free from manodharma because he follows one Vaishnava but when that Vaishnava tells him something that he doesn't want to do or he cannot digest, then he goes somewhere else, oh this one is saying what I want to hear, this one is telling me I want to hear about something.
30:37But then when he says something that he doesn't like, then he goes to someone else.
30:42And also Bumblebee is also...
30:43So that disciple who meets one devotee and talking to him, Bumblebee, and then he's on his way to do some service, but then he meets another devotee and he's talking to him. And then he goes and then he's talking to another one, like that. So he's like, he's talking all day to this one and that one and he never does any service.
31:03So he's like Ali. So these two interpretations are there of the first type of bogus disciple. So that person, they can never become free from manodharma, the dualities of the mind, because they never sacrifice, they never become separated from the impulses of their past sanskars, and so this is why Diksha Guru should be one, and we should surrender totally to Diksha Guru, and follow his order, even though it's difficult, and even though we don't want to do it, we have to do it, otherwise our consciousness can be never separated from the grip of our previous impressions.
31:43Our karma is coming through the internal impressions from this life and past life, keeping us under the shadow of a personality which isn't us, that's not who we are. If you think I am such and such a person from Detroit and I'm from this background and this family and these are my likes and dislikes, this is not who you are.
32:09and this has to be transcended. But it can't be transcended unless we make a complete sacrifice and follow the instructions of one person and give up all svatantartha, all independence. Because this is our disease in the material world, svatantartha, independence. There is a vibhuñcetana, the all-pervading, supreme, unlimited conscious being. and there is Anu Chaitanya, the minute conscious being. So it is the svabab or the nature of the minute conscious being to be completely subordinate to the Vibhu Chaitanya, to the total consciousness. The tiny consciousness has to be completely subordinate to the total consciousness. And so that's why Atma Samarpan, Surrendering Ourself. Who is the example of Atman Ibeda?
33:09Bali Maharaj, yes, what does Bali mean, no, bal means strength, Bali, Bali means offering, when you make an offering, you know, you agree, it's all the Bali, he himself is the Bali, that's why he is the example of Atman Ivedan, he didn't give money, he didn't give wealth and all these things, what did he give, himself, Atman Ivedan, so the teaching here is that we have to be the Bali, our soul, who we are, is the offering, and only when we do that, then the Anuja, chaitanya, our minute consciousness becomes subordinate to the vibhu chaitanya, the unlimited consciousness, and then we become free from ahanka, the material ego, in which there is the illusion of svatantrata, independence. So as long as we have the pratag drisha, that's not a good word used in Srimad Bhagavatam, by Narad Muni in his instructions to Vyasadev, pratag drisha, the sense of being separate from God. So God has appeared in the form of Guru, we can't be separate from God, we have to make.
34:29our whole consciousness has to become completely one with the Guru's Vaani, Guru's instruction, there should be nothing else in the mind, then we give up the swatantraja, that means we give up the ahankara, the material ego, and we join our Gurudev in the divine plane, so this is why the Diksha Guru has to be one, otherwise we cannot give up Mananda.
34:53But once a person has become free from the sense of swathantita, then they can receive shiksha from other elevated persons who can nourish them and really give the experience of bhakti rasa, the experience, some realization of who it is that we're worshipping, what is praying, the ragat mikvav, smeha, man, pranai, rag, all these are words of love, they mean love.
35:28but everyone is completely different, it's completely different, in English you just have one word love, but it's like the Eskimos, they have about 30 words for snow, right, because they're experts in all the different types of snow, they just live in snow all the time, so Rupa Goswami has given so many words for love, because these are really different types, different, completely different experiences, they're worlds, worlds apart, how will we understand these, by hearing, so siksha, we'll do all of these things, that means give us the
36:04the upasyapariskriti, the refinement of our conception of who is our upasyapariskriti, and also by hearing the upasyapariskriti, that means the refinement of a conception of who is the worshipper,
36:22who am I, what is my position in that lila, so all this will come from the bat and shiksha group. So, traditionally, we see how this went on, and so today is actually the day, Shyamananda Pandit's appearance day, and his life is there in the lives of the Acharya's. There are so many valuable teachings and this is exactly on this subject that he surrendered to his diksha guru and his diksha guru saw that he needed some further guidance and sent him, particularly in this case because it was actually a case of a different rasa and sent him to, because some people tell the story that his guru sent him to Vrindavan and when he was there he took shelter of Jiva Goswami and so he was like oh he went to another guru or something like that and so Hridaya Chaitanya was angry, that's not, he was
37:11He wasn't angry at all. He was very happy. He actually sent him to Jiva Goswami and wanted him to realize his eternal service in Madhura rasa. Only the tilak is the sign of your tradition. There was something, some speciality came there. So, it's clear. Anything else? Just always be humble. Respect everyone. Always be anugatsya. Always under kindness. Don't be independent. As long as we are independent, we cannot progress.
Tanama, Rupa, Charitadi, Sukirtananu, Smrtyokramena, Rasanama, Nasini, Yodhya, Tishtanbrajai, Tadamuragmi, Jananugami, Kalenayad, Akilam, Ittipadesha, Saram, Eighth verse of Upadesamrita, The essence of all advice is one should spend one's full time, 24 hours a day, in nicely hearing, chanting and remembering Krishna's name, form, qualities, associates and pastimes. in this way one should engage the tongue and the mind, don't just chant in your mind, there should be, one should produce the self also, with the tongue and the mind, both should be engaged at the same time, tishtan braje, one should reside in braj, tadanu ragi, jananu gami, and anugami, be under the guidance of pure Rastik Vaishnavas in the holy dawn, this is the essence of all advice, upadesa sara, so we can measure the degree to which our spiritual life is successful, by the degree to which which we fulfill the conditions of this, the eighth verse of Sri Upadesamrita. But in this verse, Anu, Anu, is three times. Tannama rupa charitānu sukirtan anu, Tannama rupa charitādi sukirtan anu, Svrityo kramena rasanāma na sītniyodhya, tishtan prajheta, anu rāgi jananu gāmi, anu kūyena krishnanu shriyambhakti uttama.
39:18So the meaning is that bhakti is always called anugatya mayi, mirantarya mayi, that means continuous without any interruption, and anugatya mayi, under the guidance. The relation of guru and disciple will be there in this world, but in that world there is no guru relation disciple. But anugatya will continue there. So the anugatya has to begin here, and it will continue there.
39:48And guru and disciple, only guru and disciple here. There, guru and disciple are satis. They are only gopis. friends living in the same village, but they're still anugatya. Like Raghunath Das Goswami is the shiksha disciple of Rupa Goswami, he's diksha disciple of the Arunananacharya, but shiksha disciple of Rupa Goswami. But in the spiritual world, Rupa Goswami is not his guru. But still, Rakti Manjari serves Radha and Krishna in the anugatya, under the guidance of Rupa Goswami. So anugatya is it.
