0:51Shachiputrasarupamta-sakrachamuripurimmaturimgoshvattim Radha Kundam Magdivaram, Oh Radhika Mahadvasam

1:13Ravtoyas Prateta Kripaya Shri Guruam Tamanathosmi Guravehi Kaurachandrāya Pradikāya Itadālī Krishnaya Krishnabhaktāya Tadbhaktāya Namonama Anandali Lambāya Vikrahāya

1:41He Mabad Dibhyats Chave Sundaraya Thasmai Mahapremara Sapradaya

1:50Chaitanya Chandraya Namo Namaste Chaitanya Chandraya Namo Namaste Chaitanya Chandraya Namo Namaste

2:02Bhaktabina Aparada Lakshai Chiptasthakamadita Rankvamodhi Kripamaitam Shranam Prapandham Vrinde Namaste Charanaravindam Vrinde Namaste Charanaravindam Govinda Dhamo Taramādavetī Everyone He Krishna, He Aadava, He He, Govinda Dhamma Taramadavethe, Shama Sundar Sakhanda Shekhar, Smaraha Samurali Manohara, Radhikara Sakamama Krippanidhe,

3:33First of all, I have my Sastang Dhanavattva Spanjali. My heart like flowers thousands of times, at the lotus feet of my holy master, Secondly, I offer my pranam to my Paramgurudev, to Srila Prabhupada, to all of our Sri Rupanuga Gaudiya Guru Parampara, to Srila Vyasa Dev. And finally offer My Pranam to all the assembled, Vaishnavas and Vaishnavites.

5:15Prabhu your name?

5:19Bhaktivedanta Sagan! Hmm oh Bhaktivedanta Sagan? I dare not recognize you in the black. Because I want to bring home.

5:31Yes. Nandikishor Prabhu ki jai. Jai.

5:40By the causes of myself, Sri Guru Anagarangar.

5:44Today we have assembled together to honor Sri Sri Lvyasadeva

5:53and all of our Sri Guru Parampura.

6:03You should know that without the mediation of Sri Guru, it is not possible to attain Sri Krishna.

6:17By the mercy of Sri Guru, one attains the mercy of Sri Krishna. Without the mercy of Sri Guru, you cannot attain a gati, any auspicious destination. So the syllable Gu means andakar, darkness. That is saṃsārik āsakti, attachment to this material world. And Rū means Nibṛtti, removing.

6:54So that personality who removes the darkness of worldly attachments by introducing the light of Krishna Prem, love for the Supreme Lord, that is called Guru. Understand?

7:19Srila Krishna's Karaj Goswami part, he said, I know that my Gurudev is Chaitanya Das, servant of Chaitanya Mahapu. Gurudev is a Vaishnava. But at the same time, at the same time, I see my Gurudev as a Prakash, a manifestation of Chaitanya Mahapu. that means Chaitanya Mahapur's Prakash who is that the Prakash of Chaitanya Mahapur is Nityananda Papu

8:18the Akanda Guru Tattva

8:19the original undivided Guru Tattva There is one guru, not many gurus, there is one guru, that is Krishna's own first expansion, Bhagavan himself in the mood of his own servant, Balaram, who appears as Nithinanda Prabhu. And that power of Balaran is manifest in a pure Vaishnava. And when we take shelter of that pure Vaishnava, then the Akhanda Guru Tattva, that is the Samasthi Guru Tattva,

8:53the wholesaler Guru Tattva,

8:57manifests through the Vyastri Guru, the retail Guru. So the original Guru Tattva, unlimited Supreme Lord, he manifests himself through the forms of individual Vaishnavas as the Vyastri Guru. So we should see in this way. So Krishna Skarajigava Swami Pada said,

9:19Guru Krishna Rupaya Shastra Pramane, Guru Rupaya Krishna Kripa Karen Bhaktagane,

9:29Guru Krishna Rupaya Shastra Pramane, according to the scriptures, Guru is one Krishna Rupa, form of Krishna. Guru Rupaya Krishna Kripa Karen Bhaktagane, Guru is that form of Krishna through which Krishna distributes his mercy in this world.

10:04Śrīla Krishnaskar Rajagaswāmī is now saying that you should know that the Śikṣa-gūrūp, He is Krishnaswarūp and He manifests in two forms, Antaryāmi, the Chaita-gūrū in the heart, but because the conditioned souls cannot hear the prompting of Chaita-gūrū in the heart.

10:41Therefore, Sri Krishna comes outside in the form of Shikshaguru to give us instructions. That is called Mahant, Mahant Guru. The word Mahant is significant because it refers to the Guru who is manifest in this world right now.

11:04You know, sometimes someone will make an argument. One has to receive initiation and guidance from a living Guru. And then someone else will say, but Srila Prabhupada is still living. The guru never dies. Actually, yes, all the gurus are living. No guru. All gurus are eternal.

11:24They're sad guru, eternal guru.

11:28They never die. They're not like shukting stars that appear for some time and then disappear, but rather they're like a multitude of suns all shining in the sky simultaneously. For those who realize they're Guru Parampara, they see the whole Guru Parampara like so many suns permanently illuminating the sky of their heart. So yes, it's true that, see, Guru is always a living Guru.

11:54But still, there's a difference between manifest living Guru, Prakat, and unmanifest living Guru, Aprakat. So when the living Guru is manifest, then he's called the Mahant. And when he becomes unmanifest, he's not Mahant anymore. You know, the general meaning of the word Mahant is just Agiru Dibriti, general meaning taken by the public, means like the abbot of a monastery.

12:21If there's a temple, a mat, and the chief, the guru in charge of the mat, he's called the Mahant. But what the Mahant really means, that great personality was manifest now. So when that Mahant becomes unmanifest and leaves this world, then his successor becomes the Mahant.

12:44So the understanding of this word mahant is completely eradicates all tendency towards the deviant Ritvic philosophy.

13:10There are 13 aprasampradayas and one of them is called kartabaja. So, each sampradaya has its own set of deviations. So, the deviation of the Kartabhaja sampradaya is that they invented the idea that you can take initiation from an acharya who has become unmanifest. So, don't think that the modern incarnation of this Ritvik philosophy is something new.

13:39It's actually the foundational principle of the Kartabhaja apasampradaya. So Sri Guru is always manifest in this world. Just as the world, the universe cannot go on without the sun and the moon, so in the same way, there is no purpose to the universe unless Sri Guru is present in this world. So Vidura has said,

14:05Janasa krishnādvi mukāsya daivāt dharmashilāśya sudhukitasya anugraya yena caranti nunam bhūtāni bhavyāni janāda nasyat.

14:15Here, anugraya yena caranti nunam, for the sake of mercy, the great Vaiṣṇavas who are very dear and close to see Kṛṣṇa, they are always one. It's in the present tense. That means that they are always present in the world, wandering in this world. So there's no time when there is not a pure devotee in the universe, otherwise there's no need for the universe to even exist because the universe is the chance for the living entities to develop Krishna consciousness and go to Krishna's eternal seva.

14:51So without the pure devotees in the world, there's no need for the universe. So Uddev has prayed in regard to the Shikṣa-guru tattva, Uddev ji is saying, O my Lord, the great transcendental poets could not fully express their gratitude to you, even if they were glorifying you with choice poetry for 311 trillion years the life of lord brahma for a vast amount of time why because you're so kind that you appear in two forms anta bahis inwardly as the chaitya guru and simultaneously outwardly the guru in the heart manifest before our eyes for the conditioned souls who cannot perceive him you manifest outwardly

16:00and through these two you give guidance to the living entities so that they can cross over all obstacles and attain your eternal service so guru tatua is most wonderful there are many tatuas that have to be understood.

16:17Nam tattva, Maya tattva,

16:20Jiva tattva, Bhakti tattva, Shakti tattva, Rasa tattva, Leela tattva. But the first tattva that must be understood is Guru tattva. If a person can realize the Guru tattva, then all the other tattvas become manifest to him. Yasha devai prabhakti yata devai tithagro tasayitika tithayata prakashante mahat. So if one can realize the guru tattva, all the other tattvas, that door will be open to them.

16:53But if one does not realize the guru tattva, then it is not possible to realize any other tattva at all. It's quite impossible. Because Sikrishna is a person. And when it's time for us to be delivered, then Sikrishna personally sends another person to us, in person, to deliver us. Everything is personal. Nothing is impersonal in this path.

17:23So, it is said in Srimad Bhagavatam,

17:33yasya sakshat bhagavati jnana deepe pradei guru matya saddi srutam tasya sarvam kunj raso chapat.

17:46yasya sakshat bhagavati.

17:48Sri Guru is sakshat haritva.

17:52That means, it is not Hari, but Hari enters into him and through the Guru instructs us. Sakshat haritva ina samastha shastri. One should not think that Guru is a learned sage, a great learned sage, learned in all the Vedas. One should not even think that Guru is the manifestation of any anksar or avatar of Krishna.

18:21But rather, Atecha-angsa-kalapungsa, Krishna-tu, Bhagavan-swayam, the original form of Krishna, Rasik-seka, Vrindavan-chandra, Radharaman, the original form of Krishna, from which all the other forms come, Swayam Rūpa, Ananya Peksi Yad Rūpam, Swayam Rūpa Su Ucate, that form of the Lord who is Ananya Peksi, it does not depend on anyone else, but rather every other incarnation depends upon Him for whatever sweetness or whatever opulences they have. That is called Swayam Rūpa Krishna. So one should think that that Swayam Rūpa Krishna has appeared in the form of sri guru to guide us to his eternal service and if someone has a guru nishta such faith in sri guru then guru nishta is the spine it's the backbone of bhakti if your spine is healthy you

19:28can run and jump and gallop very quickly to your destination but if you have even the slightest spinal injury then you become paralyzed and cannot even take a small step so in the same way If one has Guru Nishtar, unbreakable faith in Sri Guru, that my Guru is devotee, he is Vaishnava, and at the same time, two visions at once, he is the Prakash, manifestation of the Supreme Lord.

19:59Then he can progress very quickly. All strength will come. Guru Kripa Bina Nahi Koi Sadhana Bhav. Without the mercy of Guru, no Sadhana has any strength. you know you can put up the sail on your ship but the ship will not move unless the wind blows so performing sadhan is like putting up the sail on your ship but you won't go anywhere unless the wind of guru's mercy will blow into our sail and carry us across the ocean of material existence so if one has faith in shi guru then chit bal will come spiritual strength to have very strong and complete 100,000 names of Krishna's 64 rounds every day and if one does not have faith in Guru one will be weak and become attached to the world

21:06one becomes paralyzed and cannot make a step of progress on the spiritual path

21:12so yasya sakshat bhagavati jnana deepa pradeik Guru is a

21:18jnana deepa prada the one who gives the torchlight of transcendental knowledge It's so fascinating. In regard to the Bhagavad-Guru Parampara, Suta Goswami Paad, he said, In the end of the 12th canto of Srimad Bhagavatam, Sutra Goswai Pārī is saying satyamparam dīnahi, I meditate on that supreme absolute truth, the highest reality, Sī Kṛṣṇa, Rādhākānta Sī Kṛṣṇa, kāsma yena vībāsi toya matu lo jñāna pradīpāpāra, it was He who in the beginning of this universe illuminated by the lamp of knowledge, the eternal Srimad Bhagavatam in the heart of Lord Brahmā.

22:32but then means then Krishna entered into Lord Brahma and Krishna in the form of Lord Brahma in the form of Lord Brahma it was Krishna who with the light of knowledge enlightened Narad Muni means in that form that in the form

23:03of narad krishna param satyam dhimahi enlightened narad tadrupena chanada daya munayo krishnaya

23:13tadrupina and then again tadrupina then krishna entered into narad and it was krishna himself who enlightened vyasadeva yogindaya tada manata and then krishna entered into vyasadeva and in In the form of Vyasadeva, Krishna enlightened Yogindraya, that means the king of all yogis,

23:36Shukadeva Goswami, Bhagavat Rathaya, and he enlightened Parikshit Maharaj, and Sutta Goswami

23:46is not saying, but the implication is that Sutta Goswami was sitting there when Shukadeva Goswami was speaking the Bhagavatam, and Sutta Goswami is not saying it directly, but the implication is, and he enlightened me, and Krishna entered into me, Sutta Goswami, and And Krishna enlightened Sonaka and the Rishis of Naime Sharanya. So this is why it's called the Bhagavad Parampara.

24:12Because it's Bhagavan himself who personally appears in the form of each Acharya and enlightens with the lamp of knowledge. So, If one has the conception That Shri Guru is an ordinary human being. Martya Asaddi. Dhi means intelligence or consciousness, awareness. An Asaddi. Not eternal spiritual awareness, but Asaddi. Illusory awareness. If one has the illusory awareness, Martya.

25:04From the Sanskrit Martya, the English cognate is mortal. If one has the illusory awareness, that Guru is a mortal being. Just like by karma, your soul has been forced to take birth in a particular body. And by karma, you have to give up that body and go to another body. So if we think that Guru is an ordinary mortal being who is forced to take birth by karma and is forced to die by karma and is bound in this world, then what happens?

25:40All of his study of the Vedas is simply like the bathing of an elephant.

25:54someone may be very learned and memorize all the Vedas and all the Puranas and all Vedanta it doesn't mean a thing because no realization so if a person they will study all the Vedas but they have a mature conception towards Sri Guru and pure Vaishnavas then what will happen they'll not transcend this world but rather after some time they'll become entangled again in sense gratification and the cycle of birth and death. So it's just like an elephant, they're covered in dust and it's their habit. They go in the river, they play in the cool, refreshing water and they wash off all the dust and then when they come out from the water, it's their habit. Now they're trying

26:41to grab dust and throw it all over themselves again. So in the same way, the person who is becoming clean by taking shelter of Gurun, taking up the process of bhakti and studying the Vedas just ends up becoming filthy again and covered in by the lower gunas again and suffering for some time until the offense of Matya Asad Bodhi wears off and becomes humbled and realizes the necessity of complete unconditional surrender at the lotus feet of Gurudev and engages in the

27:23Nishwata Nishkapata Guru Seva service to Shri Guru

27:27without selfishness or duplicity. So, Krishna said, Krishna said, You should know my very self. The achara is my very self. So, the acharya, the person who teaches you the meaning of shastra and also embodies the meaning of shastra by their own life is called acharya so such an acharya kristen he is my very self he is my form though krishna has become unmanifest 5 000 years ago from this world but he remains here in the form of guru he remains here in the form of the speaker of srimad bhagata no the phone vapi man you know

28:39Krishna has said you should know that Udhav is not even atomically less than me because he's not oppressed by the force of the Gunas, he's transcendental. And so I have ordered Udhav to remain in this world because if Udhav, though I am leaving this world now, Krishna said this just before leaving. Though I am leaving this world,

29:06Krishna is what dhama pāgatai dharma jnana di bīsaha kalaunashta drishamesha purāna ko dunodhitaha.

29:14When Krishna who is like the sun and the protector of dharma and jnana knowledge and transcendental knowledge and all religion, he disappears from this world, then the darkness of Kali Yuga sets in and people lose their vision, they lose their way. But what happens? Pranakodunodita, the Srimad Bhagavatam rises like the sun and gives vision to all the people of Kali Yuga because Srimad Bhagavatam is the Krishna Vanmai Murthy, is the sound incarnation of Krishna himself.

29:48So as long as the Bhakta Bhagavat, the devotee who is the embodiment of Srimad Bhagavatam is still in this world, then Krishna is still in this world in the form of Shabda Brahma, transcendental sound.

30:03This is Guru Tattva.

30:16After Krishna left this world, Udhav was on his way to the Himalayas. But on the way, Krishna told him, go to the Jamuna and there you will meet Vidura. And when Vidura met Udhav, he was so happy. Vidura had been on Parakrama all over India doing Tirtha Yatra. He had no idea he was out of touch with the latest news.

30:40He didn't know that Krishna had left this world. So innocently he asked Udhav, Oh, Udhav, how is Krishna? How are the members of the Yadu dynasty? And when Udhav heard this question, he became so overwhelmed with separation from Sikrishna. Tears were streaming from his eyes and he lost external consciousness.

31:12So Sutta Goswami is saying, After some time, slowly, slowly, slowly, Buddha returned to external consciousness. He returned to this world, the planet of human beings. From where?

31:36Buddha returned to this world from the planet of Sri Krishna.

31:44In other words, in his trance, he was there with Sri Krishna. And why did he return?

31:52He was, as he came back into external consciousness, he wiped the tears from his eyes.

32:00And smiling, Udov began to speak to Vidura. Why? Because in the transcendental world, Krishna said to Udov, Hey Udov, Vidura asks you a question. He's waiting to hear from you. Go back and instruct him. And this is why when Udov came back to external consciousness, he was wiping the tears from his eyes and smiling thinking oh Vidura Krishna loves you so much he remembered you and he made me there come back to external consciousness this is guru tattva you understand harikata is not like a list of technical ideas actual harikata it is the madhubit charita it is Krishna's leela itself transformed Mukarita into words, and it flows like a river. Why? Because a river

33:07does not make any effort. The river is just flowing, and it's flowing from where? Very high in the Himalayas, and it's coming to the ocean. So when we have the association of Sri Guru, Sadguru, Shuddha Vaishnavas, we try to serve them in such a way that their heart will melt. So just as there's snow on the top of the Himalayas and it melts and then flows down in the form of the rivers.

33:40So in the same way, when we melt the heart of a pure Vaishnava by our unconditional service, tolerating all difficulties, accepting all problems, then the heart of the pure Vaishnava is very high like the Himalayas. That means in Goloka Vrandavan, melts and automatically Krishna's Leela flows down in the form of Harikata.

34:08And it flows from the lips of that Vaishnava and into the ear and into the heart and awakens his disciple. And then it flows from that disciple's heart to the next and the next. And in this way, this liquid rasa is descending from the transcendental world to this very day, to this very moment.

34:53In the Mangalacharnama Srimad Bhagavatam, it is said that this Srimad Bhagavatam is the mature fruit of the Vedic literature. That means from the Vedas you can get anything. The Vedas are like a desitory, you can get anything. oh give me money give me the place in the heavenly planets give me a beautiful wife or husband you can from the vedas you can find how to get anything it's a desire tree but the significance of the bhagotan being the fruit of the desire tree is the fruit is not what you want the tree to give you but the fruit is what the tree wants to give to you so the vedas don't actually want to give you

35:35any worldly things they want to give you only the braja rasa and so that is the srimad bhagavatam and it's liquid and it flows down because it has become more tasteful because it was tasted by the lips of shukadeva goswami and it flows down that means the fruit does not fall from the tree and splat on the ground but rather the guru prampara pass it hand to hand one to the next to the next to the next to the next and in this way it personally is handed down to us. So so drink this message of Srimad Bhagatam and by drinking it you'll become liberated.

36:33means you drink this rasa until you're liberated and then again again means even the liberated persons, they again taste it. Muvu raho rasika bhuvibhavukah.

36:51Bhuvi means bhavuk. Those in this world, bhuvi on the earth, who have attained bhav. And then they attain prem and they go to the spiritual world. And they relish rasa. So the eternal associates are the rasikas. And the sadhaks in this world who attain bhav are the bhavukas. So muhu aho rasika bhuvibhavukah.

37:16So, the Vyasa Puja day means the worship of Srila Vyasa Dev, who was the personality who was empowered to manifest Srimad Bhagavatam. And the Vaishnava in this world today, who is sitting on the seat of Vyasa Dev, and who has the realization of Vyasa Dev, the same realization, and transmits that same realization.

37:42The worship of such a Vaishnava is called Vyasa Puja.

37:47So, ācāryam mam bijāniyam nāvamanyaita kāecit, nāmatya sabhud asudyaita sarva deva mayokkaru.

38:03Here, āsūyaita means don't be envious. Āsūya, don't have envy towards the ācārya. This is the problem. Because the living being in this world is hostile towards God, they also very easily become hostile towards God in His form as the ācārya. That's why he said, I bow down at the lotus feet of Guru, which are the only and exclusive shelter of Kevala Bhakti, pure devotion to Sikh Krishna, Savdhan, with extreme caution, because the restless animal mind is full of matsarya, envy, and he's ready to jump out and make some offense so but how does the hostility towards the acharya

39:12manifest now matya buddhya suyeta matya buddhi again it's the same thing as the other verse asya sakshat bhagati asad matya sad buddhi and here matya saddhi and in this verse To think that Sri Guru is an ordinary mortal being under the control of karma.

39:48In Vaishnava Tantra, it is said, Vaishnava has no janma, no birth. He has no death. He has no karma bandhana at all. So if one thinks that Sri Guru is a mortal being subject to birth and death, if one thinks that the body of Sri Guru is made of the Panchabhut, five elements, then this is actually the hostility, this is the envy.

40:22Why?

40:35At the time of Diksha, when the disciple surrenders fully, Atma Samarpan gives his heart fully, then at that time, see Krishna accepts that disciple to be as good as himself. He accepts the disciple as one of his own into his own family as his swajan and say daya karitari chidanandamoy and at that moment krishna makes that devotee's body chidanandamoy satidananda and aprakritadeha tara charna bajai in that transcendental body he serves the deity this is why no one can serve the deity without diksha unless you have received diksha and diksha mantra you cannot serve the deity why Why? Because deity is Satyadananda and the human being's body is Panchabhautik, it is Prakrit, it is material.

41:36So, aprakritavastu nahi prakritagocha. The supernatural substance never comes in contact with the natural substance. Then how you serve the deity?

41:48So, Vaishnav Tantra says, na devo devamachayat. The meaning is, if you don't become a deva, you cannot serve the deva. Let's say, you want to become the personal servant of Lord Indra. okay first you have to go to the planet of indra and have a demigod body then you can serve indra so na devo deva machayat without becoming a devata you cannot serve a devata so the kripa see krishna in the 11th canto describes first labda anuga archaryat one must receive the anugra of the acharya, tenasandashitagat agamaha, in terms of the process described in agamashastra, in Vaishnava tantra, that means pancharatra, narad pancharatra, so it means one receives the mercy of guru through the process of initiation, and by that process of the initiation,

42:58one's body becomes transcendental, and by that transcendental one can serve Krishna, Otherwise, not. Not possible. You know, during the Mahapakash, the Sat Prahariya Mahapakash, in the house of Sri Vastakur, Sri Chetanmaapu picked up the cloth with all the shalagram shilas and he sat on the Vyasa-san and put the shilas in his lap and he manifest and he revealed himself for 21 hours to all the Vaishnavas. There were the Vaishnavas, all the various incarnations were there and he revealed that he was their Ishtadev. He is their Ishtadev. Timurari Gupta, he revealed I am Ludram and you are Hanuman and so on.

43:44So at that time he called Haridas Thakur, he said, hey Haridas, come here, come here, look at me, look at me. Behold my form. Then Mahaprabhu said, what does it mean you know you know bengali what does it mean ma'apobo is saying ma'apobo is saying that your body is more dear to me than my own body In fact, your jati and my jati is the same.

44:44We're in the same caste.

44:49In fact, from my perspective, I consider that your body is greater than my body even.

45:06Your body is greater than my body, I consider. But we are in the same caste, the same jati. So how can Chaitanya Mahaprabhu say Haridasa Thakur is in the same caste? Mahaprabhu is born in a very high class Brahmin family. Jijabaro, Yugadama, Paalo. He's the best of the Brahmanas. He's the son of Jagannath Mishra. And Srila Haridasa Thakur is born in a Muslim family. So how can they be in the same Jhati, the same caste? Why? Really Mahaprabhu has no caste.

45:53Brahman's body is in the mode of goodness.

45:57Krishna's body is a Sachidananda Vigraha. So when Mahapu said, Hey Haridas, you and I are in the same caste means, actually, I am Sachidananda Vigraha, you are also Sachidananda.

46:13Prabhupada Bhaktisdana Suratakwa said, Mahapu has said this thing, that you and I are in the same caste because mundane persons and mundane materialistic Brahmanas, They may be proud. I am in a very high caste. But these Vaishnavas, they're in a lower caste. Raghunath Daskaswami is from Kayaastra Sudra family. Ramananda Rai is Sudra.

46:37Nartandas Thakur is Kayaastra. Our Srila Prabhupada is Kayaastra. Like this, they may think that they're from a lower caste. But why do they see the Vaishnava in terms of the mature designations? Why? Because they themselves are averse to the service of the Supreme Lord. If they were pure devotees serving the Supreme Lord, they would realize that any person who is serving the Supreme Lord, who has been initiated by a Sadguru, they have been accepted by Krishna on his same level.

47:10When Mahapu said these verses, he quoted from Srimad Bhagavatam.

47:28What does it mean? There is a mortal person. There's a mortal person in this world, in the cycle of birth and death.

47:46Burning in the blazing forest fire of material existence.

47:53but that person he gives up all karma he gives up all engagements of the duties of arnasham dharma and he surrenders himself christine he surrenders to me in the form of guru my form of guru means i make him it's in the desire desiderative in sanskrit it means i desire to make him viseesh, special. Now that person who was in the cycle of birth, I desire to make him special. What does that mean? I give him amrita, immortality. Amrita means swaroop. I manifest the spiritual body.

48:48That means at the time of receiving the Diksha Upadesha, instructions, if the disciple is surrendered then at that time Krishna himself sends a spiritual body inside this body but the disciple at that time he is not fully aware of it but gradually because Diksha is a process because Diksha is a process The meaning is Diksha is a process whereby Divya Jnana is imparted and the Pāp, Kuryat Pāpāsa Saṅshayam.

49:47All things, that means all the worldly samskars, kusanskar, the bad impressions of material existence and sense gratification, they're all washed away. Divya gyan, di, something is given, transcendental knowledge is given, and all paab, all samskars are removed. That process, tasmat diksha, prokta, sa prokta, tasmat diksheti sa prokta, deshika istatva kovidai. That process is called diksha.

50:20Question comes, what is Dibhyagyan? Transcendental knowledge. This is not, the English is not an accurate understanding. Dibhyagyan, transcendental knowledge. What is that? Reincarnation, knowledge of the three gunas, knowledge of Brahman, Paramatma, what is it?

50:37Here Dibhyagyan, Jiva Goswami in Bhakti Sandhava says,

50:49Here in this context, Dibhyagyan is knowledge imparted in the form of a mantra.

50:59And that mantra awakens your anubhav, internal realization of two things. One, Bhagwat Surup, the form of your Ishtadeva and Bhagwat Sambandha Vishesh Gyan, not the Sadharan Sambandha Gyan.

51:15General Sambandha Gyan means to understand the relationship between Brahma, Jiva and Maya.

51:22But Vishesh Sambandha Gyan, what is your particular specific relationship with Krishna? This is the Dibhyaya Gyan which is imparted through the process of Diksha. So here we're discussing When the disciple fully surrenders Then Krishna sends the Amrita Surup The eternal body And he becomes eligible to become my associate So this is the process of addiction according to the logic of sparsamani means the logic of the touchstone

52:35just as if there is iron and you take a touchstone sparsamani and by touch the iron becomes gold iron becomes gold So in the same way, by diksa, at the time of diksa, by the touch of bhakti, then the prakritadeindriyadinam, the prakrit material body and senses, bhakti eva sangsargena, by the contact with bhakti, aprakritat tvam, become aprakritasupanatural.

53:20by the logic of the touchstone, turning the iron into gold, like this. But it is not that actually the physical body, which is made of panchabhut, becomes satidananda.

53:37What happens is that the body which is panchabhutic, which is under the control of the prarabdha karma, the prarabdha karma goes away. And within that the Satyadananda body appears. And it appears by the will of the Lord. And that is the Vaishnav. Therefore, Rupagaswami said, This is the meaning of the verse.

54:24In the rainy season, the Ganges is full of bubbles, foam and mud. So it looks polluted. But should we worship a Ganga or not? If you bow down to Ganga, if you offer prayers to Ganga, if you offer arty to Ganga, you take bath in Ganga, even though it may look polluted, but the heart will become purified and we can realize Brahma Dravatva.

54:47This is liquid Brahma. This is transcendental spiritual. Ganga Devi herself purifying us like a current of love. So pure devotee is the same. They may appear to have material birth. They may appear to have material cast. They may appear to have some bodily defect. Maybe they have to wear an earring aid or spectacles or have a skin disease or whatever it is.

55:13Like Sanatana Goswami had a skin disease from drinking the contaminated water. But Mahapu was still embracing him. That's why he said these verses.

55:23Diksha Kali Bhakti Kar. Sanatana Goswami said, don't touch me. I'm contaminated. Mahapu said, no. Your body is transcendental.

55:31So in the same way, a pure body, he may appear to our mundane vision. To be made of mature elements. But when we serve, when we hear, when we worship, that's why every day, we sing, we offer aarti, we worship our Gurudev.

55:57Krishna said, don't worship me. Worship your Gurudev first, then worship me. If you do this, you'll get all perfection for sure. Otherwise, everything is uncertain. So, and this is why he said that a pure Vaishnava has no birth and has no death because even a Vaishnava who was in the material world when he surrendered to his Guru, his divine body appeared and that divine body will also disappear exactly in the same way that Krishna's divine body appears and disappears.

56:44by the arrangement of Yogamaya.

56:52So even the Vaishnava, there's the Vaishnava who comes from the spiritual world. He appears in this world, just like Krishna appears and he disappears. But even the Vaishnava who is a sadhana siddha, who becomes perfect by the process of diksha also appears in this world and disappears like Krishna because his actual transcendental body appears this is Guru Tattva this is Vaishnava Tattva very profound and if we will have the Asuya hostility, envy towards a pure Vaishnava thinking that they are a material being they belong to a caste, a low caste or outcast or anything then at once If you think that the deity is made of stone Guru is a mortal being, Vaishnava belongs to any worldly caste, that the mantra received by Guru is the Shabda Samanya, ordinary sound and not actually supernatural transcendental sound.

58:05Just like in the glorification of Bhyasadev in the first canto of Srimad Bhagavatam, it is described how Bhyasadev was not satisfied. He had compiled four Vedas, the Upanishads, Vedanta Sutra, Mahabharata, and within that Bhagavad-gita, but still he was not satisfied. So then Narada Muni, his guru came there, said, hey Vyas, are you happy?

58:40Why?

58:45Bhavatanudinaprayam, yasobhagavatomalam, janevaso nartu sheta, manyetat darshanam kilam. Narada Muni said I think your darshan is limited is insufficient why because you have not properly glorified Brajaprem we have not properly glorified Brajaprem hey Biyas have you written anywhere that the supreme lord the controller of all existence is running away from his mother in fear and she caught him and was trying to tie him for a long time and when Krishna saw that she was sweating and then Jogamaya came and at once Mother Yashoda tied up Krishna and he could not get free. He could not get free. Have you written it anywhere? I said, there's a no good

59:44day. Narada said, oh, have you written anywhere? That when little Krishna is about two years old and his father is coming back from his council, Nandakirak. Then the old ladies in Madhya Shota's house say, Oh, your father is coming. Go and bring his shoes. And then little Krishna goes running and picks up his father's wooden shoes on his head and he goes to carry his shoes on his head to his father.

1:00:21Hey, Biyas, have you written it? He said, No, Guru. Then what have you written? Naradis Guru has a right. He can chastise him. Chastise him.

1:00:33Jagupsitam dharma kritaan ushaasata.

1:00:52He said, you've described the path of karma and the path of jnana and the path of yoga. What have you done? The living entity's purpose of life is only pure bhakti. So by describing these things, you've done a maha vyatikrama. You've made a transgression here. Why? Why? Because even though you were describing steps of gradual purification leading to bhakti, svabhava rakthasya, because the living beings in this world are attached to their nature, they don't want to progress.

1:01:27So they'll stay on the level of karma, which is jugupsita, it's to be condemned. And what will they do? Yadvakkato dharma ititarastha.

1:01:40If someone will come along, nivarnam jana, If some pure Vaishnava Kamalang can tell them, leave all this.

1:01:56If a pure Vaishnava Kamalang and say, look, if a person leaves all the karma to do bhakti, even if he falls down, there's no loss. He'll get up and in the end, he'll be successful. But if you follow your Dharma perfectly, what's the result? You don't get anything. You can go to heaven for less than the blink of an eye in eternity and find yourself back here and then you'll go down.

1:02:20So what's the use of this karma? You have spoken so much about karma. But why don't you tell the truth? Chajo Peter, Pralada, Bibishana, Bandho, Bharat Mahatari. Guru Bali, Chajo, Kanta, Barjabanita, Bayajaka, Mangalakari.

1:02:40Pralada Maharaj, all the Vedas say, serve your father. Pralada Maharaj, he gave up his father. He didn't serve Hiranyakashipu because he was against Krishna. Chajo, Peter, Prahlad, Vibhishan, you're supposed to serve and respect your elder brother. Did Vibhishan serve Ravan? He also disobeyed Ravan. Why to serve Ram? Bandho Bharat Mahatari, you should serve your mother, but for the sake of Sitaram.

1:03:09Then Bharat, he wouldn't even use the word mother for Kaikeyi. He gave up his mother.

1:03:23If someone does not have love for Sitaram, even if they love you, give them up at once. As if they are like 10 million deadly enemies.

1:03:36Guru Balichaj, all the Vedas say you should serve your Guru, your Kula Guru, your family Guru on the path of Karma Kanda. Serve your Guru. But what happened to Bali Maharaj? he gave up shukra-acharya because he instructed him against the path of suddha-bhakti, kanta brajabanita. And the gopis of Vrandavan, they left their husbands. They really understand

1:03:58sarva-daman-prichaja-mame-kam-shanam-braja, pati-suthan-vaya-baratri-bandhavan-

1:04:06ativalangate-achutha. They left their families and everything.

1:04:13So Narada was a chastising Vyasadeva. You have told them about all these paths of karma, gana, and yoga. And when a pure devotee comes and says, Nivarnamjana, they say, leave this thing. Then what will they say? Yad Vyakya to Dhamma. Means, but Vyasadeva wrote all this. We're following Vyasadeva. They'll make this excuse. They'll say, look, Vyasadeva has written about all these paths in the Vedas, so we're following Vyasadeva. What are you telling us to give up this thing?

1:04:48So in this way, see, look, Dharag Muni, he was chastising Vyasadeva. So he said, oh have you written when Krishna is playing with his friends in the forest he is wrestling and Shri Dham defeats him and puts him on the ground Krishna who is ajit he cannot be conquered by anyone these Gualbalas they can put him on the ground and sit on top of him and then Krishna has to carry Shri Dham on his shoulders through the forest have you written it Vyasa oh Guru Dave no I have not Naradrishi said have you written that there were millions and millions of beautiful gopis more beautiful than Lakshmi Devi and they're all there to serve Krishna but what did Krishna do he left them all to

1:05:55be alone with Shimati Radhika and Krishna has admitted oh Radhika I can never repay you for your love have you written it anywhere yes there's no good name why not because i have not realized it so then darud rishi gave mantra and he told him it he mantrabi danina mantra mortem amorticam yaj te yagyupurusham sa samyag darsana pumaan previously said mannetad darsanam kilam your of darshan is limited but now I'm giving you the sa samyag darshanat pumaan I'm giving you the complete darshan the complete darshan of reality the deepest vision I'm giving you how iti mantra

1:07:02bidhane in the form of mantra mantra murtim amurticam this mantra is not only a sound it's a Murti. Mantra Murti. Amurtikam. Amurtikam means, Murti means hard, it's not hard, Krishna is soft as butter, fresh butter. Soft and fragrant, like a blue lotus flower. So I'm giving you this Krishna Surup in the form of Mantra.

1:07:33By this you can serve the Supreme Lord and you will have complete darshan. So then Srila Vyasadeva, he went into trance. And in the trance of bhakti yoga, he saw all the beautiful pastimes of Sri Krishna. From Krishna's appearance in this world, his killing of Putana and Trinavarta and Chakatasur, Dhambandanli being bound by mother Yaśodha, the killing of Agasur, Bhakasur, how Krishna danced on the head of Kaliya, how he stole the clothes of the Braja Gopis, how he lifted Giraj Govudan and the glorious Rasalila and there revealed Anaya Radhitaununam, the actual Tatparya, the ultimate meaning of Srimad Bhagatam. What is that? Radhadasya. The supreme beloved of Krishna is Radhika and therefore our highest goal and aim of life is only to

1:08:43be the maidservants of Radhika that is Sri Guru crying like i am burning continuously in the blazing fire of separation from you my swamini and therefore with pranay with garda pranay with deep feelings of inter intimacy i am worshiping your lotus feet with the flowers of my prayers the vivas meet the vivas me Oh Radhika, I am you, I am you. This is Guru Parampara.

1:09:45So on this day, I am offering my Shraddha Pushpanjali, my heart like flower petals, thousands of times at the lotus feet of Srila Gurudeva, Srila Prabhupada, Auparam Gurudeva and all Guru Parampara and Srila Vyasadeva.

1:10:05Because the Guru Parampara is like a garland. If you have a garland, if you pull out one flower, the garland is broken. So in the same way, if we don't honor the whole Guru Parampura, then our connection, our Pranali, our channel through which mercy comes is broken. So this is the day when Sri Guru engages all his Anugachyan in the service of Sri Guru, Paramguru, Paramesti Guru, Pratparaguru, Paramparatkaraguru and all Guru Parampura.

1:10:42who are the representatives of Vyasa Dev, Srila Vyasa Dev, and actually even more now after the appearance of Chaitanya Mahaprabhu,

1:10:56the representatives of Rupa Goswami, Sanatana Goswami, Raghunathas Goswami. Srila Gurudeva Ki Jai, Gauru Premanandeva.