1:15Satsang with Mooji Dhamnatrosma Gurave Gaurachandraya Pradikaya Itadalik Krishnaya Krishna Bhaktaya Tata Bhaktaya Namonava Ananda Leelabhaya Vikrahaya Hemabbadivyatschave Sundaraya Tais maim maha prehima rasaphradaya Chaitanya Chandrayanamo Namaste

1:58Chaitanya Chandrayanamo Namaste Chaitanya Chandrayanamo

2:05Bhatya Vihina Aparad Lakshin, Chilpastikamadikara Komadi, Kipamaitam Prapana, Vrinde Namaste, Vrinde Namaste Chana, Govinda Dhamo Tarama Govinda Dhamo Tarama Arvidi Govinda Dhamo Tarama Everyone Hey Krishna Govinda Dhamo Tarama

3:42First of all, I offer my sasthan dhendavat puspanjali. my heart like flowers thousands and thousands of times at the lotus feet of my holy master, my supremely worshipable spiritual Gurudev, Asma Deep Paramarad Duttama Guru Pahada Padma Nithilila Pravishta Ong Mishnupad Ashto Tarasata Sri Rupanuga Acharyavarya Srila Bhaktivedanta Narayan Goswami Maharaj. Secondly, I offer my pranam thousands of times at the lotus feet of my Paramgurudev to Srila Prabhupada and to all of our Sri Gupanuga, Gaudiya Guru Parampara.

4:24And finally, I offer my Pranam to all of the assembled Vaishnavas and Vaishnavas and Vaisnavis, Vantikult Guru and Vaisnavipar.

4:36By the course of the mercy of Sri Guranda, this morning, our subject is Guru Tattva.

4:55In our Vaishnava tradition, there are so many Tattvas that must be realized,

5:02Such as Jiva Tattva, Maya Tattva, Bhakti Tattva, Nam Tattva, Krishna Tattva, Radha Tattva, Prem Tattva, Lila Tattva, Rasa Tattva.

5:26But first and foremost is Guru Tattva. Why? If a person can realize Guru Tattva, then the world of all the other Tattvas becomes open to that person. But if a person will get guru-tattva wrong, then all the other tattvas will be beyond his reach. They will not be attainable at all.

5:57See, Chaitanya Mahaprabhu, he said, It doesn't matter whether one is vipra, a brahmin or not. Kiva vipra, kiva nyasi, whether he is sanyasi or not. Sudra can, whether he's a Sudra or not. Because Mahapu was speaking this to Ramananda Rai, who was according to the, he was from the Karan caste, which were technically a Sudra caste.

6:31But Mahapu was hearing from him. So even if someone is Sudra, but, Guru is that person who has realized Krishna Tattwa.

6:51Who understands Tattwa?

6:55Who understands Bhakti Tattwa, the process of Bhakti? Do you understand Bhakti Tattwa? Do you understand Bhakti Tattva? Good.

7:12Because Sela Rupaka Swainpat, he said a very wonderful thing.

7:18Svalpa api ruchi eva syat bhakti tattva vavodhika

7:26Until ruchi just begins to appear. When ruchi begins to appear, at that time the devotee can understand bhakti tattva. Svalpa api, just a little. Ruchi.

7:42Svalpa api ruchi eva syat bhakti tattva vavodhika.

7:46One can understand tattwa when ruchi appears. So that means even the devotee in the stage of nishta does not properly understand bhakti tattwa.

8:02So the levels of devotees have been described in Shastra.

8:10The kanista adhikari, maddama adhikari and uttama adhikari. Both the prakritabhakta, the maddama bhagavat and the uttama bhagavat. These two descriptions of the levels of devotees are given in two different types of shastra. There is one criterion for establishing the level of the devotee according to the pancratric, that is, archanmarg, the path of archan, serving the deities, vaidibhakti.

8:50In vaidibhakti, otherwise known as archanmarg, the path of archan, which is described in the Pancharatra.

9:01So in that scripture, there are a set of criteria for establishing who is Konesta, Madhyam and Uttam. Don't mix it up. This is not the same criteria as for the levels of the Prakrata Bhakta, Madhyam Bhagavat and Uttam Bhagavat in the Bhagavat Mark. Bhagavat Mahak means the path presented in Srimad Bhagavatam, which is Bhav Mahak, the path of ecstatic devotion, otherwise known also as Raga Mahak, the path of Raga Nugavakti.

9:38So they are different. For example, The person whose faith is soft is called the kanishta adhikari. His soft means that the person's faith is not nirantariyamai. Antara means interruption. So the kanishta adhikari, his faith is not interrupted. If he's in good association and he's doing a good sadhana, he has faith. And then he'll have his down days where the faith kind of disappears and they have a doubt.

10:16Is Krishna really God? Is this really the path? Did I join a cult? Am I wrong? And then again, he comes in good association. And then he says, oh, yet bhakti is the absolute truth. And so that means the interruptions come in the person's faith. So their faith, soft means it is not nirantaryamai.

10:35It's not a continuous unbroken, but it gets interrupted at different points in their life. So that is kunista adhikari in Archanmarg. Then the Madhyam Adhikari in Arch and Mark, what's the definition? Shastra Yukti Nahi Jani Dhridha Sradhavan, say Madhyam Adhikari Mahabhagyavan. The Madhyam Adhikari is Mahabhagyavan. He's very fortunate. Why? Because Dhridha Sradhavan, his faith is firm.

11:11His faith is unshaking. So what does that indicate? Which level of bhakti did he get to? bhaktir bhavati naishtiki is come to the level of nishta yes so the in arch and mark the madem has come to the level of nishta but just see shastra yukti nahi jani his faith is firm but he does not fully understand shastra yukti that means the the way of argument given in the scripture scripture you know arguments which are just based on logic they are always inconclusive however the appropriate anuman appropriate inferences are shabda mulan based on scripture so if there is some you know because logic is not independent to make a logical inference you need some premises you

12:17need one you need a few premises and you put them together and then you come to an to an inference but where will you get the premises from logic cannot generate the premises the premises are always generated from our sense perception which is imperfect so logic is not independent but shastri is perfect so we can use inference and logic to a certain degree but it should be based on what is the valid premises which are given in the scripture therefore yuktam anumanam shabdumulam so this person he has come to the level of mishta he's a madem adhikari in arch and mark his faith is very firm but shastri yukti nahi jani he cannot reconcile all the statements of scripture you see the scripture has its own

13:11yukti its own logic its own reason and scripture says many things for different people in different stages and it also has its own style of pedagogy you know its own teaching style where it may not always give the conclusion it will give some preliminary idea and then an intermediate idea and bring one closer and closer to the conclusion so this is the nature of the madhamadikari his faith is firm but he sometimes in when there's some sedantic controversy then he cannot solve it And it disturbs him, actually.

13:57The Mathematica in Archer and Mark, he suffers so much because he's trying to understand everything. In the earlier stage, he thought he understood everything. Then when he advances, he realizes actually he doesn't. And then the controversies, the Shastraviva arguments over the meaning of scripture, they disturb his mind a lot. And then he goes online and typing away.

14:23There's like a dumpster fire online where everyone is filing in. Everyone's trying to convince everyone else, but no one changes their position, especially during retrograde Mercury. Watch every retrograde Mercury, the controversy explodes. So, yeah, be far away from that, because you can establish truth in this way. We establish truth by hearing from a person who knows truth.

14:53Those who have seen the truth, they can initiate us into that truth. So then, who is Uttamadhikari?

15:05So the uttama adhikari is that person. He has driddha shrada. His faith is unbreakable.

15:17And shastra yukti in the argument and the reason of the scripture, the method of the dialectic of the scripture, shastra yukti sunipun is completely expert. can reconcile everything smoothly without any rough edges or contradictions so shastri yukti sunipun dhridha shataya that is the utam adhikari jagata nishtar and that utam adhikari deliver the whole world because he has certainty and he can impart that certainty to others and they'll also become certain and make progress so that utam adhikari starts from where ruchi ruchi so in archan mark from ados radha up to bhajanakri anatanivrti is a conishta adhikari the madhyam adhikari in archan mark is in the stage of nishta and the utam adhikari in archan

16:24mark starts from the ruchi so that's why rupa goswami is saying svalpa pi ruchi eva syad bhakti tatu ava bodhika when ruchi appears that means when someone becomes utam adhikari in the archan mark in the stage of ruchi then a person understands bhakti tattva why because even though in the stage of nishta the form of krishna may appear in the heart but it's like the deity it's a sharp archa it's a sound deity he's not moving even his qualities such as his softness and his fragrance and it haven't appeared yet and the actual nature of bhakti also of shuddha bhakti it has not fully appeared yet because that will be realized when one realizes Krishna with

17:16his qualities and associates because the associates are the embodiment of pure bhakti when we realize that oh that's bhakti very nice so who knows that this is the question who knows tattva until we have darshan of Krishna and his qualities and his associates no one knows clearly what is bhakti

17:38tattva. So, yei krishna tattva veita sehi guru hai.

17:44Guru is a person who has realized this. So, that is the, those are the criteria in Archan mark. But in Bhagavat mark, in the Bhav mark, in the Raga mark, then the uttum adhikari in the path of Archan is practically a kanishta, on the path of Raga mark. So, in Srimad Bhagavatam 11th Kanto, Krishna describes the levels of devotees to Uddhav. And he says, That person, he has a he has a firm faith in what? Archan, in serving the deity. So that makes him already a madhyam in the Archan market.

18:36But he does not have faith in the devotees of Krishna. Prabhupada Bhaktisthen Surtaku said, what that means is he has not realized the associates. Here, the devotees doesn't mean, oh, the devotees, because it includes that, but it especially means he does not have faith because he hasn't realized the associates in his heart. So he doesn't understand how to follow them. So he's following Archand Marg, he's a prakritabhakta. Prakrita means he's still somewhat on the material platform he's somewhat on the material platform he knows how to offer things of this world to krishna but he doesn't know how to offer the things which are bhav mai to krishna yet and prakrit also can mean the most rudimentary stage

19:41of something it's called it's the prakrit stage it's a rudimentary stage of of uh bakta so in the next level what is that ishwara ishwara ishwara dineishu balishishu disatsucha prema maitri kripo piksha sakarotisa madhyama so krishna is saying that the madhyam bhagavat he he interacts with four different types of persons in four different ways first ishwara for ishwara for the lord he has premed now he's not in the stage of premed yet but the reflection of premed is coming in his heart after nishta nishta hoyla upajoy prema rataranga after one attains nishta then the waves of love they start to rise in the heart so prema to ishwara then tadadineshu unto those who are adin that means who are completely submissive to krishna the pure devotees

20:46he has maitri has friendship so friendship with the devotees if that devotee is senior to him he has Seva Yukta Maitri, friendship mixed with service, if someone is senior. If someone is junior, he has Kripa Yukta Maitri, friendship mixed with kindness and compassion to help that person. And if someone is on his similar level, his peer, then he has Maitri Yukta Maitri, friendship with more friendship.

21:18Very nice. So then, Ishwara Tadadine Ishu, Balish means those who are innocent. So general persons, they're not devotees. But they're not demons. They're not against bhakti. They're innocent persons. So for them, Prema Maitri Kripa, he has kindness. He shows kindness for the general persons by what? Telling them about the glories of the Holy Day.

21:46This is his kindness. So try to understand the importance of preaching. You cannot become a Madhya Madhya Adhikari without preaching. And if you become a Madhya Madhya Madhya Adhikari, you cannot maintain your Adhikara. You can't stay there. you will slip back if you don't engage in preaching to others the glories of the holy name because these are the characteristics so then people for the persons who are dvisha envious they're against krishna they're against the devotees he does upeksa that means neglect now this neglect is not a kind of just this person doesn't exist but he doesn't engage with that person in his heart he feels sympathy for them and he will pray for their benefit that they

22:47should be benefited but he avoids interacting with them because if he does they'll just make more offenses and go down and therefore out of it's not out of indifference that he's indifferent but it's out of kindness that he's indifferent to help them from not making their own future very dark by giving them chances to commit offenses.

23:14So these are the qualifications of the Madhyam. And so in the Archan mark, the Madhyam is in the stage of Nishta. But in the Bhagavat mark, then the Madhyam begins from Ruchi and goes all the way up to Bhav. And then the Uttam Bhagavat, that is Sarabha Bhuteshuya Apasyat That person who sees Krishna within everyone and sees everyone within Krishna and feels himself that he has no love, but the love that he has, he sees in everyone else.

23:57That is called the Uttambhagavat. So he doesn't preach. Why? Because there's no one to preach to except for himself. He feels I'm not a devotee, but he sees everyone else as a devotee. every sound to him is a glorification of Krishna but by the mercy of the Supreme Lord sometimes the Uttan Bhagavats by the Kripa Shakti of the Supreme Lord their vision is adjusted you know just like if you take binoculars which are focused on something far away you try to look at something close and it's all fuzzy you can't see it so their vision is so high that they can't they don't see how the conditioned souls are conditioned everyone's a devotee Vishwampurna Sukayata, the whole universe is full of happiness.

24:49Chaudhikeyananda Vekhi, there's joy in all four directions. So by the Kripa Shakti of the Lord, sometimes even the Uttam Bhagavats, Krishna adjusts their vision so that they can discriminate who is innocent, who is a devotee, who is a demonic and envious and so on. And then they will deal with them accordingly like that.

25:11So, now, in the Pantratric Mark, the Prampara is based on the process of Diksha.

25:26So, today we want to discuss about Diksha, what is Diksha Guru, what is the Diksha disciple, and the process of Diksha, how it becomes mature. And also, about the Bhagwat Mark. In Bhagwat Mark, the transcendental knowledge can be transmitted even without Diksha. Or it may be that the disciple has diction from someone else, but in the Bhagwat connection, the transcendental knowledge comes directly, simply by hearing.

26:01So another name for Guru Parampara is Srotha Parampara. Have you heard of this? Srotha Parampara. Srotha means the Parampara which is based on Sruti, hearing. Srotha Parampara. But we should know what Sruti means, the definition of Sruti. so try to note it down what it means where there is a pure Vaishnav guru who is the having darshan of sikrishna has realization of sikrishna when that pure Vaishnav guru speaks his words they are called sanjeevani dhara dhara means a current and sanjeevani means life giving you know just like laxman when he was hit by the shakti shul of magnate he was unconscious hanuman had to go and and search out the Sanjeevani Bhutti, the life-giving herb.

27:03And he wasn't very expert in herbalism, so he couldn't find the right one. So he just picked up the whole mountain, and then he brought the whole mountain back. Then a doctor picked the right herb, and when that herb was held under the nose of the Lakshman, then he came back to life.

27:20So our soul in this world is like in a comatose state, an unconscious state. And the words coming from the lips of Sri Guru, they are called Sanjeevanidara, the life-giving current. Now this Sanjeevanidara, what is it? It is called Vastava Satya Sudha. Vastava Satya means the factual truth, the factual truth. And Sudha means nectar.

27:53So this Sanjiva Nidara, life-giving current, is actually the nectar of the factual truth in the form of sound, Shabda Brahma, transcendental sound.

28:07See, Krishna said, Shabda Brahma, Parabrahma, the Ubayot Shashwati Tanu, Mamubay Shashwati Tanu, in Srimad Bhagatam.

28:20Shabda Brahma, Parabrahma, Mamubay Shashwati Tanu. Krishna said I have two bodies this body and Shabda Brahma is my other body. Krishna has these two forms and they are non-different from each other. So the Vastava Satya Sudha the nectar of the factual reality Krishna himself in the form of Shabda Brahma is a Sanjeevanidara life-giving current, coming from the lips of Sri Guru, who is speaking with Avi Mishrabhav. Avi Mishrabhav means that his mood is not mixed with any worldly sentiment. There's no touch of Sattva Raja, Tamas, Karma, Gyan, Yoga, Tapasya or anything. It is a Avi Mishrabhav, unmixed pure mood. And then their disciple the disciple should be saiva snigda sisha saiva snigda sisha means that disciple

29:30who is sisha he's under discipline and he is snigda full of affection for his guru he's not just serving his guru out of their duty he's not just serving his guru to show off to others to make himself look like he's better than his god brothers or god sisters he is actually has affection for his group and he's engaged in Seva always. So the disciple who is Seva Snigda Sisya, his ears are like an Anjali, you know, when you hold out your hands like this, you hold out your hands like this. So with the Anjali of the ears of the Seva Snigda Sisya, he receives the Sanjeevanidara, the life-giving current of the Vastava Sattasuddha goes into the ear,

30:29and then it's received by his Vishuddha Riddai Akash. That means in your heart there is Akash, there is a space, there is a sky in the heart. And the disciple who is surrendered to his guru, that is called the Vishuddha Riddai Akash. His heart has become purified by Chaito, Dhar, Pannamaja, by daily chanting and by daily service without any expectation of any reward.

31:01Nishkapat, Nishkvata, Guru Seva, without duplicity and without selfishness he was serving. So the sky of his heart is called the Vishuddha Vidayakash, the pure sky of the heart. So when that Sanjeevanidara enters into his heart, the very Vastava Satya Sutta, the nectar of the truth, that is Krishna himself and his pastimes, which have taken the form of sound, they Prakashante Mahatmana, they manifest in his heart.

31:34And so for him, it is srutekshitapat, the path of seeing through the ears. And so when that transcendental sound manifests in the pure sky of the heart of the disciple, that is called sruti. Understand the meaning of hearing? That is called sruti.

32:00So this is described very beautifully in Srimad Bhagavatam, but we tend to overlook it because Bhagavatam is kavia. It's poetry. It's very poetic. And you say, oh, that's nice poetry. but don't necessarily feel the significance of it. So, for example, how can we illustrate the principle that we've just discussed? What was the principle?

32:25What is the kata from the lips of Sri Guru? It is Sanjeevanidhara, life-giving current. And what is it composed of?

32:37VastavaSatyasuddha, the nectar of the factual truth. Yes. And how is the heart of the disciple?

32:47pure sky of the heart and what is the mood of the disciple what kind of disciple is he and how are his ears so when that nectar goes in the heart and manifests a direct experience of the divine realm what is it called and that is the anger of bhakti known as shravana so So the devotees from the stage of Ruchi, they understand this.

33:23And that's why it is said, only when Ruchi appears, one can realize he understands Bhakti Tattva. Because Shravanin is just not listening. He's going to listen to a discourse. This is Shravanin, Sruti. Now, when this experience from guru to disciple, the actual Srotta Panta, when this takes place, that is a guru parampara.

33:48Understand? So let us say that the guru is realized, but the disciple is not yet surrendered and so he did not experience the real sruti then what happens he's not in srota parampara so that disciple he can have disciples and that disciple can have disciples and that disciple can have disciples is it a parampara well it is a parampara but it's not a satsampradaya parampara just means a sequence you know a hierarchy okay it's a hierarchy. But it's actually not a Sri Guru Parampara.

34:27So what is called Abhinai? Abhinai means the theatrical performance. If you see a drummer on the stage, the dancers are doing Abhinai. So if devotees make an Abhinai of this is the Guru and this is the disciple and this is his disciple and this is his disciple, that is not Sri Guru Parampara. If the essence is missing, that is the Srotha Parampara.

34:51that Sruti has actually been received. Is it clear? Yeah? We all know. Now, what is Guru Parampara? Actually, what is Guru and what is disciple? So, what happens if the disciple is not surrendered?

35:17If the disciple is not surrendered, then the Shabda Parama, as it's entering into the ear, it becomes obstructed. Understand? So that obstruction is called Maik Vyavadhan. Maik Vyavadhan. It means the obstacle made by Maya.

35:39So there may be a transmission in the airwaves, but if your radio is not tuned exactly on the station, instead of getting music, what do you get?

35:49You get static. Instead of getting ecstatic, you get static. So that's what happens. If the disciple's heart is not attuned to the heart of the guru, Instead of getting ecstatic, he gets static. So this Maik Vyavadam, the obstacle in the Ia, it causes the knowledge which is pure given by Guru to diffract into four types of impure knowledge.

36:18That is called the Vikrita Ghyan. Let's start with Paritschenna Ghyan, Sankin Ghyan, Vikrita Ghyan, and Vivartakrasta Ghyan. Instead of having a direct realization of Sri Krishna, the disciple gets Parichinna-gyan. So Parichinna means limited pieces of information. He gets all the data. He gets all the little particles of information. But the absolute truth is indivisible.

36:50So these broken particles are not the absolute truth. So that is called Parichinna-gyan. Then he can get Sankin-gyan. Sankirn gyan means that his knowledge is mixed with so many vikalpas. Yesterday we discussed vikalpa, non-correlated thought constructs based on our own worldly experience. So he may get sometimes some knowledge, but it's sankirn. Sankirn means mixed together with his own vikalpas.

37:22Then the third type is called vikrta gyan, distorted knowledge. And then the last type is called vivarta grasta gyan. the knowledge which is under the grip of complete illusion. So that's extreme. For example, someone hears, oh, Krishna was dancing with so many millions of gopis, and they were married to others, and then a person walks away thinking, this Krishna is irreligious.

37:49They completely misunderstand everything's upside down. They take the most pure thing to be the most impure thing. So it's completely vivarta, completely reverse understanding. So, when the actual sruti does not take place, when there's not a transmission in the srotha prampara, it is because the disciple is not surrendered. When the disciple is not surrendered, his ear blocks the sound.

38:16What is the blockage called?

38:22No one escapes. In our Chaitanya Academy, we're very strict. No one escapes. What is it called? You can't sit there pretending to listen. Maik Vyavadhan. Yes. Maik Vyavadhan. the obstacle of maya, mayik pyavadan, and when it is interrupted, then instead of receiving the vastava sattva sutta, the nectar of the actual truth, what does he receive? Four types of the material misunderstanding. What was the first one called? Okay, raise your hand, don't shout out.

39:05What was the first one called?

39:08Yes, the back there. Yeah. Parich Chinna. There's two Cs. There's a C and a C-H. Parich Chinna. Parich Chinna. It means cut into pieces or limited. And it also means limited by time and space.

39:27Because the transcendental reality has no temporal or spatial limitations. So whatever knowledge you have, which is limited by time, it's also in the category Parich Chinna Gyan. So limited and pieces of data, information only. The second type of misunderstanding, raise your hand, don't shout out. If you don't raise your hand, whoever doesn't raise your hand, I'm going to pick them.

39:55What's the second type?

39:59Yes, Nitananda.

40:06Sankirn Gyaan. Sankirn means contracted. The knowledge is contracted and mixed up with your vikalpa, with your non-correlated thought constructs, imagination, past material experience. Sankirn Gyaan. Then what's the third type?

40:30Janavata Kran. vikrta vikrta means deformed you know like deformed deformed knowledge distorted knowledge and the last type is what was the last type keep hearing you'll get it go on hearing forget it so the last type is called the vivarta grasta gyan the knowledge which is grasta is under the grip of vivarta complete bewilderment in other words everything is taken to be backwards and upside down so now what happens is whenever there is an imperfect reception of shabda brahma and these four types of knowledge come then that that person continues to teach the next generation and the next generation but it creates what upper sampradaya this is how the upper sampradaya has come about upper sampradaya has come about by the imperfect or incomplete reception of shabda brahma in the

41:55There are 13 types of Aposampradayas. I gave a course on this. If you go to our website, Chaitanya Academy, you can take the course on each one of the deviations. There's nothing new under the sun like today. You know, there's a movement called the Ritvik movement, the Ritvik movement where you can actually take initiation from acharya who's aprakat unmanifest from this world so why not take initiation from rupagaswami why not take initiation from lord brahma take initiation from matthi avatar sounds fishy to me so the in of the 13 apa sampradayas one of them is called the kartabaja sampradaya kartabaja and their deviation was they introduced this idea that you can take initiation from acharya is already left so we don't need to discuss with the is it right or wrong

42:56we already know because our acharis has said there's one aposampradaya they're called the karta bhaja and their philosophy is your philosophy so you're already aposampradaya it's right there in the history of our rampara certified you get the stamp looking java dharma the 13 aposampradayas are there so and and why is it aposampradaya because unless you meet with your Guru and listen to him directly, how will the Srotha Parampara go on? Because the Parampara isn't just, like now there's someone, someone has written a book and he's speaking everywhere saying that, you know, Diksha means receiving Dibya Gyan, transcendental knowledge. So we get transcendental knowledge from Prabhupada's books. So therefore, anyone who reads his books is getting initiation, right? This is, with all respect, retarded. Because the transcendental

43:57knowledge is not just some Paris Chinagans, little information. Transcendental knowledge is the direct experience, the Srotha Paramparat. So what I've been speaking about so far this morning, you can read. These are all the words of Bhaktisdhan Sir Thakur in this book, Gaudiya Darshan. I just want to warn you, the first part of it is extremely challenging.

44:20When Gurudev wrote his introduction to this, he warns the readers beforehand. Gurudev said, the beginning of this qatar is quite challenging, but never mind, keep going, and afterwards you will feel as if Srila Bhaktisant Suttakur is just freely distributing all the treasures from the divine treasury of his heart most generously. So I've also written a commentary, the commentary is in the back, so it's better if you read the commentary first and then read the book afterwards, it will be much more clear. So, now we understand what is a Sri Guru Parampura and what is required, what it really means, the descent of transcendental knowledge in the Bhagwat Guru Parampura.

45:07Now, let's come to the Pancharatric system where Dipya Gyan is transmitted through the process of diction. In Srimad Bhagavatam, just on the subject of Guru Tattva in general, Sri Krishna described So you all know this verse. It means therefore, because striving for mature happiness ends up with attaining the opposite thing. Therefore, because trying to go to heaven, even if you go there, when your Sukruti runs out, you end up back here.

45:52So there's no gain from it. Therefore, one should approach a guru to ask about Jigyasu Sreya Uttama, the ultimate goal of life. This is very important.

46:09If you have a guru, whoever your guru is, don't go to him and empty the garbage of all your problems on his head. Try not to do that. This is not what the Shastra said. Shastra said, Gurum Prabhupada, surrender to guru, Jigyasu, and be eager to inquire about Sreya, the ultimate goal of life.

46:29In our Gaudiya March, there is a tradition, all the Brahmacharis, they know that the Sat Shisha, the bona fide disciple, never brings bad news to the ear of his Guru. Why?

46:43Guru Dev is the Nikonja Yuno Ratikali Sityai, Yaya Lidi Yukti Ravakshaniyai, Tattari Dakshara Ativalavasya Vande Guru Sijan.

46:53See, Guru is associate of Radha and Krishna, absorbed in their Bhaja, and they want to share that Bhaav with us. We don't want to disturb their Bhaja. So the Satshisha thinks in this way. If there's a problem, I'll pray to Gurudev that he'll empower me. And I'll solve it. After it's solved, I'll go to Gurudev and bring him the good news.

47:17We don't bring bad news to the ear of Guru. That's the mood of the Satshisha. But the disciple who is not really a bona fide disciple, they're always coming. Gurudev, should I do this in my life? Should I do that in my life? What they're trying to do actually is just outsource the responsibility so they won't have to be accountable for the results.

47:37So don't do this. We come to Guru and ask, what is Sajjah, the goal of my life, and what is the Sadhan to attain it? And then we try to conform our life to those instructions.

47:53So, Jigyasu Sareng Uttamam, the disciple comes being eager to know about the supreme reality. And what is the qualification of Guru? Shabdei Pareta Nishnatam. Nishnat, it's very nice. Nishnat, what does it mean? Ni means Nishesh Rupain, completely. without end and snat means like snan you know when you do snan you take a bath so the guru is that person who is nishnat completely and endlessly bathed in shabde and pare brahmani shabda brahmani and parabrahmani that means he's immersed in showering bathing in the current of shabda brahma that means the vedas here and parabrahma that means realization of krishna So, Shabda Brahmani Veda Tatparyena Nishnatam, that he is Shabda Brahmani Nishnat means that he understands the ultimate purpose of the Vedas.

49:03What is that? Radha Dasyam in our line. It is the highest, Radha Dasyam. He understands that Tatpari ultimate purpose. And para-Brahmani, para-Brahmani Bhagavat Rup Abhivavastu Aparakshanubhavena. It means that he actually has realization of the form and qualities of the Supreme Lord. And last thing, Brahmanik Upashamasrayam. And his Upashamasrayam, his senses are peaceful and controlled because he's absorbed in service.

49:37So because he's absorbed in service, he's peaceful. peaceful krista bakta nish kam atayeva shanta mukti bukti siddhikami sakali ashanta the pure devotee of krishna only he's peaceful why because he wants nothing for himself he's only giving giving giving giving happiness to guru and goreva but everyone else they are they are ashanta they are not peaceful because they're haunted by desires either for bukti sense gratification or mukti, liberation, or siddhi.

50:15Like the yogis, they want some mystic powers.

50:18So Brahmanupār Shamaśram, Sri Guru,

50:21his senses are completely peaceful and under control because they're engaged in service. He's detached from worldly sense gratification.

50:31So, It said, if a person is expert in the Vedas, but he doesn't have realization of Krishna then all of his study of the Vedas it was like, it was hard work like taking care of a cow who is barren and has no milk. If you have a cow who is barren it won't give a calf and if it cannot give milk it won't give you milk. So you're just working, working, working and you get nothing from this. So only the study of Shastra but without realization does not make one qualified to be guru. There are many persons They learned it in Sanskrit and grammar and all of these things, especially now.

51:21There are so many scholars going here and there, speaking, explaining all the Sanskrit, but without any realization. So this is actually just like taking care of a cow that gives no milk or calves, waste of time. You should know that those who are scholars and think that scholarship is the substitute for transcendental realization, they think that you can understand Shastrata from Shabdharta.

51:49Shabdharta means the meaning of the words. And Shabdharta means the meaning of the scripture. So the meaning of the scripture is not the Shabdharta. But you cannot persuade. Those who are pandits have pandit Abhiman. You try to explain to them. Actually, just by understanding all the grammar of the verse doesn't mean you understand anything about the verse.

52:15So our Bhakti Siddhan Svetakur, you can remember this. he said shastrata is not shabdarta the meaning of the scripture is not just the meaning of the words why because it is there should be actual sruti so we give some examples of sruti from Srimad Bhagavatam. There he said You know, why not?

53:01The meaning is that see Krishna's feet are like lotuses. That means that They're tinged with reddish complexion on the bottom. And they're very soft and they're very fragrant. And this fragrance is emanating from the lotus feet of Krishna.

53:31And the pure devotees, they sniff. They smell the aroma of Krishna's lotus feet, through the holes of their ears. You know, in this world, you sniff something with your nose. But the pure devotees can smell the fragrance of Krishna's lotus feet with their ears. How? Shrutivatanitam, which is carried on the air of Shruti.

54:02Understand the meaning? So this is the meaning of Shruti, the srotaparampara. When, as we are hearing Hare Gata, the absolute truth is appearing on the lips of Sri Guru. and when the surrendered disciple is listening without my vyavadana, without obstruction, then he can smell the fragrance of the lotus feet of Krishna. Now by upalakshan, that means by association, that means he can see Krishna, he can hear Krishna, he can smell Krishna.

54:31It means all of the things. Only one is mentioned because here the comparison is with the lotus. So, them. So then the devotee, he is so eager. The reason Krishna's lotus feet are called a lotus is because when the devotee smells the fragrance of the lotus, the devotee becomes like a bambubi. May my heart become like a madhukar, like a bambubi attracted to the nectar of your lotus feet.

55:12this is the meaning of this son and then but there's a there's a double metaphor here a double metaphor here because and when the devotee smells the fragrance of the lotus feet and he becomes excited like a bumblebee and he goes to relish that the nectar of krishna's lotus feet that Anectha means Krishna's service.

55:42Now, Shukadeva Goswami is saying, the heart of the devotee is also considered to be a lotus. And see, Krishna can never give up the heart of his devotee.

55:58So that means now that Krishna becomes like a bumblebee, seeing the love in the lotus of the heart of his devotee, and Krishna rushes there, and he can't leave. He can never leave that devotee. He becomes trapped in the heart. So this is the meaning of svuti, hearing. Hearing means direct experience that awakens the rati, intense attachment for Krishna.

56:22And because Krishna, he reciprocates, Krishna gets intense attachment to the devotee. And now they become inseparable.

56:37Can I give another example?

56:53this is spoken by Prito Maharaj because the Supreme Lord he had darshan of the Supreme Lord and the Supreme Lord wanted to give him a benediction what did he ask for give me thousands of ears to listen to Harikata from your pure devotees that's all I want because that's how the intense bhag develops even if the Lord is right there you know Kamsa Maharaj so Krishna also but he didn't have bhag for him how does the love develop the love develops by hearing from pure devotees because their bhav is also in that gatha.

57:35So, Brito Maharaj, he asked for millions of years and in this verse he's saying, sa uttama shloka mahan mukha chuto when pure devotees speak, then from there, on the air of their voice, there is the particles of the kumkum from the lotus feet of Krishna. When Radhika holds the lotus feet of Krishna on her heart, then the cosmetics from her body become rubbed onto the lotus feet of Krishna.

58:16And when the air blows, it touches the particles. So that cosmetic is not chemical or even natural. It is actually Radhika's anurag manifested in the form of kumkum. So the fragrance of Radhika's anurag for Krishna, mixed with the fragrance of his lotus feet, is carried on the air. And when the pure devotee speaks, That air carrying the fragrance of those nectar particles goes into the ear of the disciple.

58:46And he also experiences that sublime, the pristine, immaculate, divine love. So smitin pulna vismrita takvavaat manam. What he had forgotten, vismrita, he remembers. It awakens the remembrance of the soul. So this is actually Shota Parampara and the real meaning of Guru and Disciple and Guru Parampara.

59:16Now, you may know that we spoke about Sat Shisya. Now we'll speak about the Asat Shisya, the not bona fide disciple. There are six types. Alibana Jyotishaka, Stabdivuta Kimikaka, Prasita Presika Chayva, Sad Eite Seva Kaduma. There are six types of Saddam, low-class servants. Who are they? Ali, the bumblebee, Ban, the arrow, Jyotishak, the astrologer, Stabdibhuta, the pillar, the stonga, the kime kaka.

59:58Kime kaka means, oh, what, only one person, only me? Prasita Prasika and the one who engages others. So we'll describe them one by one. The Ali, the disciple who is like Ali, Ali means a bumblebee. The characteristic of a Bambubi is fickleness. They are fickle. That means they go to one guru, they hear a few things like that.

1:00:20Then they get bored and they go to another guru and they hear a few things. Then they go to another. They're just going from guru to guru without any commitment anywhere, without any surrender and commitment anywhere. Now, don't misunderstand me. I'm not saying that we should not have many gurus. It's true. But there should be one Diksha guru and we can have many Shiksha gurus.

1:00:45And our Shikshu Gurus, they nourish our love for our Diksha Guru. They don't break our relation. They don't steal us away from anyone. The Shikshu Guru helps us understand more clearly our Diksha Guru. Just like if you're trying to look at one distant star in the sky. So then in between your eye and the star, you should put a telescope.

1:01:12So the telescope actually doesn't get between your eye and the star, but it brings the star closer. so in the same way the shiksh guru doesn't get in between you and your diksha guru but he brings your diksha guru closer this is the shiksh guru now why why does shasta say you should have only one diksha guru but you can may have several shiksh gurus why the reason is this in this world we have mano dharma mano dharma is the religion of the mind to be fickle and always changing always changing the idea it's unstable it cannot be steady so if you don't have only one diksha guru then when the guru gives you some instruction that you don't like very much you just pick another

1:01:59one and when he tells you to do something you don't like you just pick another one and so you can never become free from manodharma the religion of the mind you can never be free from being a captive to the mental platform and this is why the diksha guru should be only one by the mercy of the Diksha Guru, one can become free from the Manodharma mental platform. And then once one is free, then the Shiksha Gurus, they help with further development. It is said, it is just like there are two feet in the sky. The Diksha Guru plants those feet in Vrandavan. That means makes your relationship with the divine realm. And the Shiksha Guru teaches you how to walk when you get

1:02:39there. So the first type of bogus disciple is the one who is fickle like a bumblebee, just going here and there and he never gets free from monodharma because he's afraid to make a commitment or he does his faith isn't strong enough to be committed or his psychology is shattered in such a way that he's simply incapable of loyalty and this is a big problem because let's if someone has a guru and they leave them and they think i'm going to a better guru even if that other guru is a bona fide sad guru but they can't be loyal even and they'll move on again because of the offense they made to the first guru once you make an offense like that you become basically damaged

1:03:26goods and incapable of actual loyalty so whatever happens don't give up your diksha guru please please please don't do be loyal to your diksha guru if there's anything lacking or if that guru has left no harm go to a shiksh guru but always have loyalty this is the most attractive thing to krishna loyalty guru nishta is the most attractive thing yay prabhu danya yay bhaktadanya nahi chari prabhur charan yay prabhu danya nahi chari nijajan chaitanya mahapapur said that servant that devotee is fortunate who never gives up his master and that master is fortunate who never gives up his servants loyalty is so essential so don't be ali disloyal like a bee Then the next one is called Ban.

1:04:25Ban means arrow. This can be understood in two ways. First way, the guru is giving teaching to the disciple. Yes, yes, I understand. And he sets off now to conquer the world. But actually, the guru has not finished instructing him. That was only the first installment. There's a second and a third and a fourth.

1:04:46But he just, he's like an arrow. You know, arrow, the arrow is not like a boomerang. Boomerang comes back. Arrow never comes back. So that disciple who comes to a guru, he gets a little knowledge now he thinks he knows everything and then he runs off to conquer the world and actually and he never comes back he doesn't come back to his own guru or he doesn't come back to a shikshu a representative of his guru to receive the next installment and the next installment and the next installment to take him to the the heights that his guru really wanted him to go to so he's unfortunate then the other the other interpretation of the disciple who is like

1:05:24ban like an arrow that is the disciple who gives a smart answer back to his guru his guru says something or explains something and the the disciple gives a quick retort which which is opposite contradictory now maybe perhaps you do that in your conversations with normal people but christian said don't be envious towards the acharya thinking that he's an ordinary human being Krishna said the achari is my very self so as you may be accustomed to having some devastating repartee with your peers you can't talk to guru like that guru says something try to take it into that and listen and deliberate on it of course if you have some questions we can pose the questions

1:06:19in a submissive way based on the assumption my guru is completely right but I didn't understand and that's why i impose it but not on the assumption he's wrong he doesn't know what does prahapad know about the size of women's brains and and things like that what does prahapad know about this and that no don't talk to guru and acharya as if he's an ordinary person and shoot him like an arrow because the guru's heart is very soft and he's only giving instruction for your benefit he doesn't need to be the guru doesn't need disciples disciples need a guru the guru doesn't need disciples once i remember i was with gurudev in hawaii and he was like deeply absorbed

1:07:04in bhajan and he said now my sadhan is finished for this life my sudden everything that i could attain i have attained so i am staying in this world just for you so it's actually very difficult And so Sri Guru is the ocean of mercy. So kind. So if he will say something and the disciple will shoot back at him, it's very painful.

1:07:36So don't be like Ban, the arrow. Then the third type, Jyoti Shaka. Jyoti Shaka means the disciple who is like an astrologer. Guru gives an instruction and then the disciple is thinking, yeah, but if I follow this instruction, what will happen in the future? He's speculating about the future. It doesn't mean that he's literally looking in the astrological chart, but maybe he is also.

1:08:02But the disciple who is hesitating to follow the instruction of the guru because he's speculating what the future will be like, is called Jyotishaka. Then, Stabdibhuta. Stabdibhuta means the disciple is like a pillar. A pillar is stuck in one place and never moves. So guru gives order and he's just standing there and not doing anything.

1:08:28Shouldn't be like that. You have to be dynamic. All energy, all strength, everything, completely spend it all. Spend it all with nothing left and a little bit extra as well. So don't have inertia. It's the disciple who is like an inert pillar. Try to be dynamic. Why? Because the service of a guru is the mercy of a guru.

1:08:57Don't think that the service is one thing and the mercy is something else. When we're engaged in service, that is the mercy. That is the shelter. That is what is saving us from material existence. Because if you're not serving your guru, then what are you doing? Then your past sanskars and your past karma just kick in and take over and take you through the cycle of birth and death.

1:09:20There's no middle ground.

1:09:24There's no middle ground. Either we can be in the shelter by engaging in service and in the flow of mercy, or our own sanskars will kick in and carry us through the tunnel. It's a fixed tunnel of our karma. everyone is forced to walk down that tunnel and they can't escape from brahma down to the from indra down to the indragopa germ so then kimikaka kimikaka means guru gives an instruction to the disciple and the disciple says kimikaka what me alone gurudev said you should go to this country and open a preaching center like by myself i need 10 men gurudev says you should translate this book oh but it's a big book it will take me for maybe someone else should help so don't be a kime kaka

1:10:16the responsibility we have have to take it on our shoulders gurudev used to say a human being without responsibility is an animal so it's very important that we have responsibility from our guru it was my experience that for those who are close to gurudev he used to stack the responsibilities on their head one on top of another until they're being crushed that's what the disciples of Srila Bhaktisthan Sutaku called aggressive grace it's mercy but it's aggressive mercy it's so aggressive that you can hardly digest it it's so aggressive you can hardly survive but guru is putting you in the fire and because he's he's so greedy for us to taste the nectar of pure bhakti

1:11:09that his grace is aggressive and he gives lots of responsibility until we're almost breaking. But because we have that responsibility, we don't have time. We don't have a breath. We can't make a step in the material direction because we're so busy in Guru's service. So that is great mercy. So don't do Kimi Kaka.

1:11:32Oh, Guru Dave, that's so merciful, but it's like too much mercy. Let me mercifully share it with others.

1:11:39Why only me? So the Kimi Kaka, that's the first one. He says, why only me? But the next one is the next step. Usually the Kimikakas become the Prasita Prasikas. That means Gurudev, one disciple goes in Gurudev's room. Gurudev gives him some money. He says, go to the marketplace, buy some rice. So then that disciple takes the money, bows down, yes, Gurudev.

1:12:03Then he comes outside Gurudev's room. He's looking around. Oh, back to X, come here. Take this money. Gurudev told you, you have to go and buy some rice. And then he takes a rest. Bring me the rice when you get back. So that's Prasita Prasika. the disciple who's passing the buck is not even taking a part of the responsibility but he's outsourcing it to others so these are six types of bogus disciple we should try to not end up in any of those categories okay now i come to an interesting topic the relationship with guru and disciple you know there are 64 angas of bhakti 64 angas of bhakti what's the first anger of bhakti

1:12:57Raise your hand if you know what the first anger of bhakti is. Yes. Madhu Mangal Junior. Chota Madhu Mangal and Vata Madhu Mangal. Yes. What is it?

1:13:09Yes. Guru Pada Shrai. Mapu Thoth Sanatangaswami.

1:13:15Guru Pada Shrai. Diksha Guru Rashevan.

1:13:18Saddharm Prichasiksha Sadhu Maha Ganugaman. The first anger of bhakti is Guru Pada Shrai. Now, in this Kali Yuga, this anger of bhakti is very much being neglected. Guru Pada Shrai means when the Guru and prospective disciple meet, that that prospective disciple should take shelter of the spiritual master and spend time with the spiritual master and be tested by the spiritual master for minimum one year before initiation.

1:13:51This is Guru Pada Shrai. Now, the reason is this, that when the prospective disciple first comes, his faith may not be so strong. But by listening and by serving, then he comes to realize that that Lord who is in my heart, who knows my heart, has come out in front of me in the form of Sri Guru.

1:14:19Because even the questions I'm not asking, he's answering them. So then he realizes Guru Tattwa. Because this is Guru Tattwa.

1:14:35He said that although I know that my spiritual master is Chaitanya Radas, that means he's a devotee, but at the same time, I see him as Tahara Prakash. He's a manifestation of Chaitanya Mahaprabhu himself. In other words, Guru is a Vaishnava, but the disciple should simultaneously have the vision, not only but also Supreme Lord, both visions, both visions at the same time.

1:15:08And so when such faith develops, now he has faith in the Guru and he can receive initiation and his initiation will be successful. If the initiation takes place with the untested disciple whose faith is not matured and his doubts have not gone away, then it will not be vidvadruddhi diksha. It will not be diksha as it's understood by vidvans, the enlightened persons.

1:15:35It will be avidvadruddhi diksha. It will be, that means anustanic diksha, only a ceremony, a formula, a ritual, initiate just a conventional idea of diksha. So Guru Pada Shrai is the first anger of bhakti. So I just want to give some praman from Shasta.

1:16:00Hari Bhakti Vlas, first chapter, verse 73.

1:16:12The guru and disciple should undergo mutual examination for the duration of one year. They should live together and they should experience and understand each other's behavior and nature. No harm if after one year the guru feels this person is not ready, you wait another year. Or it may be that the disciple feels he's not compatible exactly with that guru.

1:16:38He can give pranam and take permission. He can go and take shelter of another guru. There's no harm. It was more like an engagement than a wedding. You understand? It was provisional. So Guru Pada Shrai is a provisional stage wherein the guru and disciple, they test each other and they're getting to know each other.

1:16:59The disciple can test the guru. The guru can test the disciple. But after initiation, the Guru can test the disciple. But the disciple cannot test the Guru after initiation. Because any doubts after initiation now become Guru Avagya, Namaparad. Understand? So those doubts have to be gone before initiation. Otherwise, it will turn into Namaparad.

1:17:25Understand? So another verse, Haripakti Velas. The next verse, actually, the first chapter 74.

1:17:38they should live together and get to know each other's natures certainly this applies to both the guru and the disciple indeed without this there is no nishchai there is no certainty that the actual transmission of transcendental knowledge will take place there's no certainty then another one according to haribakti valas Diksha should not be given without staying together and testing for one year, minimum.

1:18:13Another verse, Hari Bhakti Valaas, 76.

1:18:17The Sadhguru should test the disciple who has sought shelter of him for the duration of one year.

1:18:30So there, those are four verses from Hari Bhakti Valaas on the subject of the pariksha, testing the disciple. Now we come to Bhaktisandarabha on the same subject. In Bhaktisandarabha, Srila Jeeva Goswami speaks about two types of speakers. They're called the Saragvakta and the Niragvakta. The speaker who has material attachments and the speaker who is free from material attachments.

1:18:59What are they like? What do they do? And what is the effect of their activity? So, he's quoting from the Brahma Vaivarta, Jivugaswami part, he's quoting from Brahma Vaivarta Purana in Ado Chait 203. He says, The meaning is, there are two types of speakers, sarag vakta who has attachment to the world and nirag vakta one who doesn't have attachment to worldly ambitions and so on now first the description of the sarag vakta one who has worldly ambitions and attachments sarago lolupakami he is greedy how can you tell that someone is greedy for worldly achievements in their heart. He says that when they speak, it doesn't touch

1:20:12the heart. The heart is not moved. One does not feel that expansion of the chitta when listening to them. Then the next symptom. So that teacher who has attachments, he gives instructions and initiation without testing the student it means the knowledge given by the guru to the student who has not been tested leads to the destruction of society so the Padma Parani is very clear on these points now I'm giving more evidence this is from Sihla Bhakti Nautako's magazine journal, Sajjan Toshani

1:21:17So there, there's an article, it says, according to the Shastra, the reverend mantra acharyas, the acharyas who are giving mantras, should give the mantra to a proper candidate if he is qualified. Then he's quoting, the Hari Bhakti Vilas instructs teachers and disciples that they should examine each other. but this is not currently being followed and because of that both guru and the disciple will fall down and bring disruption to the disciplic succession and that is inevitable so that is Sajjan Toshani now what about our Gurudev now come to Srila Gurudev's own commentary on Madhurya Kadambini in Madhurya Kadambini Gurudev writes in his commentary he quotes the verse There are five Angas of Bhakti that begin with Guru Pada Shraya, Gurudev writes.

1:22:20The purport is that before a person receives Diksha Mantras, it is imperative that he stays close to the spiritual master and pleases the heart of the spiritual master by sincerely serving him by body, mind and words. This is called Guru Pasati, Guru Pada Shraya or Guru Pasati. coming close to the Guru and being in the shelter of Guru before initiation.

1:22:45By this process, the prospective Guru and disciple are able to examine each other's natures and qualities. So Gurudev is saying the exact same thing as the Haribakti Velas. Now Gurudev is saying, Moreover, this process produces a particularly valuable result. When Guru Pada Padma, whose heart has melted with compassion, supreme compassion, because he's satisfied by the prospective disciple's unpretentious service, then that disciple receives a genuine diksha, that is vidvatri diksha.

1:23:25For a disciple, this is the ultimate achievement of life.

1:23:33If this process is not honored, then obstacles are destined to enter the path of Vajran, both for the spiritual master and for the disciple. If the spiritual master does not have the disposition of a Vaishnava, the disciple cannot attain perfection in Bajan. And if the disciple does not properly follow, he becomes an obstacle in the Bajan of his own guru.

1:23:56So they can make obstacles in both directions there.

1:24:05So I want to mention some exceptions. You know, once Narad Muni was wandering in a forest and he saw a hunter who was half killing all the animals and he gave him initiation there and then. Narad is a Bhagwat Parshad Deha Prabh. he already has his spiritual body he came from the spiritual in his spiritual body and he actually showed to the mirgari his future that all the animals that would be killing him one after another all the animals that he had tortured they would torture him and so his faith was so strong and Narada told him break your bow and he thought oh but this bow is my means of livelihood how will I

1:24:49survive anyway gurudev has said it guru guru nam agya avicharnia the order of guru cannot be deliberated on should i do it should i not and then he broke his bow that's the equivalent to like giving up your job right he survives by hunting and selling the meat selling the skins and eating just he broke his bow now it said don't worry i'll send i'll send whatever you need our sentence and so he narrated being an eternal associate in his spiritual body had the power to instill faith in him by giving him a divine vision or in a moment like so there are exceptions so according to the rules and regulations of shastra there should be a period of at least one

1:25:38year before initiation and gurudev himself has written in his books gurudev himself he used to follow for many many many years then when he became very old then oh he was doing a pastime like narad sometimes he was initiating quickly it is not our responsibility it's not our duty to imitate gurudev it's our responsibility to follow his instructions that he is given in his books understand because there is also adhikar bait difference in adhikar different levels I can tell another story in this regard very interesting your father was there, Bhagavad Maharaj he's not really your father but anyway in this life, he's least like he was your father Srila Bhakti San Sotaku would say Bapa Bhada

1:26:37Bapa Bhada means if I think Srila Bhakti San Sotaku is my father it will make an obstacle in my bhajan he said this is the difference between him and some of his brothers his brothers thought Oh, Sīla Bhakti Nautakur is my father. But Sīla Bhakti Sāntakur thought, Oh, he's a Nitya Parikara of Satinanda Ngohari.

1:26:58Only like this. So be like Sīla Bhakti Sāntakur. So anyway, your father, Bhagavad Mahārāj, he was there with Parampūjipāda Sīla Bhakti Vivek Bharati Mahārāj. And what happened was some devotees were coming for initiation. There was one devotee and it was, this devotee had, let's say he had a history, without going into the history, But he had a history and some devotees were thinking, no, no, no, no, Maharaj, he shouldn't, he shouldn't give initiation or shouldn't give sannyas to him.

1:27:30And so some devotees were recommending, oh, please, you should give him initiation. And Srila Bhakti Vivek Bharatiya Murad said, I am old. I don't know this person. And when I'm giving initiation, I'm giving initiation because you are recommending these people for initiation. and he said so you should know that if the guru initiates unqualified disciple then the guru will get a reaction but because I am trusting you to screen everyone and you just send to me those who are really qualified and really sincere if you send an unqualified person to me because I'm trusting you to do this you'll get the reaction so then he asked the question again do you want this person the receipt was a somewhat sannyas actually do you want this but and then bhagat maraj and

1:28:30the other devotees uh no everyone changed their mind so it may be that when atari is very old then he may you know overlook that because they're on the platform of ragamaga and very high but at the same time they're also outsourcing the screening to their seniors so then the seniors have some responsibility in that maybe that that person knows he's been preaching to this person already for a year or a couple of years and they've proven themselves so consider all of these things okay now we're coming to the subject of panchartic diction what is it what's the definite definition of diction raise your hand if you don't want me to ask you okay you want me to ask what's the definition of diction yes to be uh in the bhagavata

1:29:27parampada no no no the definition of the diksha try again in sanskrit the verse there's a definition okay should know it how can we preach unless we know what we're talking about so prahapada has quoted this in upadesham rita it's it's in chaitanya rita as well Tattva COVID, those persons who are experts, those persons who are expert in all the tattvas, they have said that that process by which Divya Jnanam Yato Dadyat, by which Divya Jnan, transcendental knowledge is given sarva papa sa sangshaya kuryat papa sa sangshaya and one's sins that means the material sun scars are eradicated they're diminished down to nothing that is the process of diksha so diksha di means dipya jnana and di means diate something is

1:30:41given and ksha means shayate something is diminishing down to nothing so what is given what is given what is diminished sins and the impressions of sins in the heart this is the process of diction now let's go a little more deeply because as I mentioned before someone is preaching and they've written a book that means transcendental knowledge and when we read Prabhupada's books we get transcendental knowledge and so reading his books everyone's getting diction so actually in this context Dibhyagyan has a very specific meaning. Jeeva Goswami Paat writes, First of all, Dibhyagyan is knowledge which is given in the form of a mantra, in the form of the Pancaratric Diksha mantra, like Gopal mantra and other mantras.

1:31:51So if someone reads Prabhupada's Bhagavad Gita, have they received the Gopal Mantra from him? No. So this type of loose definition, it's all because the words are being used in a slack way without being precisely defined. the way in which words are understood by persons in ignorance not vidvadrudhivriti so the vidvans the learned persons who are enlightened they know divya jnana is knowledge it is imparted in the form of a mantra and it has two parts what are the two parts first part bhagavatsrupa jnana tena knowledge of the form of your ishtade So many persons read all of Prabhupada's books, but they still don't know who the Ishtadev is.

1:32:49Who am I worshipping? Rukmini Dvakadish or Sitaram Lakshman Hanuman.

1:32:57You see? So Dibhyagyan means the knowledge is given in the form of a mantra and it manifests in the heart the surup of your Ishtadev. Bhagavad Surup Gyan. And the second part is called Bhagavad Sambandavishas Kyanamcha. There are two types of Sambandavishas Kyanamcha. One is called sadharana sambandha jnana, general knowledge of relationship.

1:33:21Just like all of us, what's our relationship with Krishna? Jiveira swaraphoi, Krishnaya nityadas. We're all the eternal sons. It's a general thing. It's common to everyone. But vishesh sambandha jnana means your own particular relationship with Krishna. So dibbya jnana, the process of diksha, is the process whereby the transcendental knowledge of the realization of the srubh of your Ishtadev and the particular relationship that you have with your Ishtadev become manifest in the heart.

1:33:56That is Diksha. Understand? Yeah, that is Diksha. So it's a process. It's not over in one day. It's not just when you put the coconut in the fire and have a haircut. That's not Diksha. That might even not be the beginning of Diksha. Once a devotee asked Gurudev, when does Diksha begin? So Gurudev said, Diksha Kali Bhaktakuri Atma Samarpan.

1:34:26When we surrender to our Guru. So it may be for one person, his Diksha started before the actual Diksha ceremony. And it may be for another person who didn't surrender at all, that even after the Diksha ceremony, his initiation hasn't started. So it has to be real. It has to be real. Actually, once privately alone, I was talking to Gurudev and Gurudev said, you know, Prem, it looks like I'm giving Diksha to thousands of people, but actually I'm giving only to two or four.

1:35:06It may be more than that, but I'm just repeating Gurudev's exact words, what he said, because there's Vidvadruddhi Diksha and Avidvadruddhi Diksha. So the Vidwad Rudi Diksha has some elements in it. It has some stages.

1:35:24And as those stages are going on, we have to have Sadhu Sangha and we have to be nourished by Hari Kata in order to go through the stages and perfect them to get Mantra Siddhi. Now, just in terms of the mantra diksha, according to the Pancharatra, it is comprised of five samskaras. It's called Panchasanskara, Panchasanskara.

1:35:57So in the Pramaya Navali, also in Bhaktisandarva, from the Vaishnava Tantra, this verse is given.

1:36:17This is the definition of Diksha composed of Panchasamskara, five samskaras. Now, what are they? Tapa, Pundra, Nama, Mantra, and Yaga. These are the five, so we'll explain them one by one. Srila Bhakti no Thakur wrote a beautiful article on this subject called Panchasanskar. So the essence of what Srila Bhakti no Thakur has described, we want to share with you.

1:36:52So the first sanskar of Panchatric Diksha is Tapa. That means to be branded with hot iron with the marks, the symbols of Vishnu. Let's say if you go to Udupi and you want to be initiated in the Madrasampradaya, then what happens? they have like an iron with the shape of a chakra and a conch on the end and they heat it up to it's red hot in the fire they say come here and they go and they burn it onto your arm you see and that's the first sanskar it's called tapa means burning i think that's a good system actually yeah like nowadays like who wants diksha it's all me me me it's like who wants diksha and you

1:37:35take the iron out of the fire it's a pretty good test of sincerity isn't it okay so this is the first Sanskrit. Now, Srila Bhaktino Thakur said, in our Gaudiya Sampradaya, we don't do that. We don't burn. Actually, you're lucky that you're, I mean, we're in the line of Madhvacharya, but we're not exactly Madhvas. We're Madhva Gaudiyas. So what happens is, in the Madhva Gaudiya line, when you get the first Sanskrit, the Tapa, you have to be burned. It's like a membership that you have to renew every year. It's not just a one-off thing. You have to go back and have it every year to stay in the Sampradaya.

1:38:23How about that? Okay. So, Sīla Bhakti Nautakura said, in our Gordia line, we don't do the branding, but we follow the essence. Do you know what the meaning of the branding is?

1:38:44It's what we discussed yesterday, the anutap, the regret in the heart, that the first sanskara of diksha is repentance.

1:38:55You see? the first samskara of diksha is tapa the burning of the branding is only symbolic for the repentance of the disciple you see and therefore the reason why the guru has to test the disciple before initiation is because the first samskara is to see whether this disciple is actually repenting their all past mature activities. Why? Because repentance means that I'm ready to turn over a new leaf. I'm ready to have a new chapter in my life. I'm ready to turn my back on all my previous bad habits. So Tapa, repentance means turning away from worldly life, from sense gratification, from the hedonistic mentality and so the guru has to see that by association and by hearing

1:39:53that the disciple has become a penitent that he's become the the repentant that he has regret that he has contrition in his heart and he feels shy and embarrassed about his past activities And that's the first sanskar of Diksha.

1:40:15Now the second one, Pundram. Pundram means Urdhva Pundram. Tilak. The guru gives tilak. So now, unlike the branding, we actually do this. And the guru gives tilak to the disciple. We accept the same tilak that our guru wears. I know that many devotees, oh, Radhakun tilak, Radhakun is so high. Let's wear this.

1:40:39But my guru wears this tilak, I wear this tilak. Radha Kuntila can be so high, that's great, but I'll never get to Radha Kuntila unless I'm in the Anugatha of my Guru. So I wear this, the Gopi Chandan. In Raghavatma Chandrika, Śrīla Vishnu Tukitakura says that Gopi Chandan is favorable for Raga Nuga Bhakti.

1:41:00Why? Because it's the dust of the Gopi's lotus feet.

1:41:06Someone may say, but Chaitanya Mahaprabhu were Radha Kuntila. Yes, in his Nymetic Leela, after he took Sannyas, he went to Braj and did Parakrama, he discovered Radha Kwan, took some clay and put it on. But actually, we don't worship the Sannyas form of Chaitanya Mahapogu, right? We worship him in his Nitya Lili Navadvita.

1:41:27So Mahapogu is always worth wearing.

1:41:31The Malayaja Tilaka, Pranamami, Si Sachin Tanayam, you know, in the sun describes his wearing Chandan Tilak.

1:41:42Suvarna-varna-hemang-go-varangas-chandanang-gadi is decorated with the chandan-tilak. So wear the same tilak as your Gurudev and your Guru Prampura and understand the Rasic meanings behind it. And how this is also following the Mahaprabhu in his Nitya-swarup in Nitya-nabadwip, which is the highest dharma, non-different from Raja. So Pundram, now every part of the five samskaras, the five impressions has a deep meaning behind it.

1:42:13So when the guru gives Urdhva Pundra, Urdhva means the tilak that goes up. We don't wear the Adidas. We don't wear the Shiva tilak in three stripes like this. That is going sideways. We wear the Urdhva Pundra going up. So what does it indicate? What does it indicate? It indicates first Tapa means turning away from the world.

1:42:45Then Urdhva Pundra means looking up towards the spiritual world. These are the first two sanskars of Diksha.

1:42:58So the guru has to see that the first sanskara is in place. The disciple is repentant. Then he gives Tilak that the disciple has fixed all of his objectives and ambitions in the divine realm. Everything he's working for the treasures which are adoksaj, beyond sense perception. He's not seeking the treasures which are within the realm of sense perception.

1:43:24Srila Bhaktisthan Suttagra said, If I could sum up the whole of our mission in one word, it would be a doxage. That the common people put their faith in things which are perceptible by the senses, and we put our faith in that which is beyond the senses. We know that by searching for the things which are sensible, which can be perceived, It leads to degradation because everything is perishable in this world.

1:43:52So we will put our entire faith in the imperishable, adokshad world. And that's the meaning of dilak. So then the next sanskar, tapa, pundra, tatat, nama. The next, the sanskar of diksha is to receive hari naam.

1:44:13Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.

1:44:22And this also includes receiving a spiritual name. So who you were before, whatever that name was, it's forgotten and you have a new life. So Gurudev gives a new name with the suffix das, audasi. So that means we have to accept fully the Abhiman, the identity. I am Krishna's servant. I am not the servant of anything but Guru and Krishna.

1:44:52And Guru is also non-different from Krishna as well. So Krishna Das, Govinda Das.

1:45:00So that is the third sanskar of Diksha. Now, these first three samskaras of Diksha, they can take place while the living entity is still on the Prakrit platform or Kanishta Adhikari. The Kanishta Adhikari can receive these three, but the next one is really for the Madhyamas. We see that our gurus give the next one to give us a chance.

1:45:34In other words, now the next samskara is mantra. That means receiving the Diksha mantra. especially the Gopal Mantra. We receive others in order to do Archan, so we can do Archan to Guru, Archan to Karanga. But the actual Diksha, since the time of Mahapabhuma, we just received Gopal Mantra. Not even all 18 syllables.

1:45:52We received the last 10 syllables of the Gopal Mantra. We received the whole 18 syllables, as it is stated in the Gopal Tapani Upanishad, in the Shruti, in the Vedas, and also in Smriti, in Vaishnava Tantra Brahma Samhita. 18-syllable Gopal Mantra. So, this is really, the last two are for the Madhyam Adhikaris, but Gurudev anyway, he would give Mantra Diksha to those who are still Panishta, but he would say, now when you receive Diksha, now the door to Madhyam Adhikari is open.

1:46:30In other words, though the disciples who received Diksha, there may not have been Madhyam Adhikaris at that time, but mercifully Gurudev opened the door to Madhyam Adhikari. If they follow the process nicely, they can go through that door.

1:46:48Understand? So, Mantra, receiving Mantra Diksha.

1:47:01Then, the next one is Yaga. Yaga means that the Guru will train the disciple in the activities of Archan, how to serve the deity. So the reason the Diksha Mantras are given, these Diksha Mantras, they actually reveal the Vrindavan Yoga Beach and Radha Krishna and the altar that is the manifestation before us of the Vrindavan Yoga Beach.

1:47:31And so, the mantra and the altar are the same.

1:47:49So, by engaging the disciple in the service of the deities who are situated in the Vrindavan yoga pedes, that assists attaining Mantra Siddhi because that's what the Mantra reveals. Understand? So the two are working together. The service of the deity is giving support for realizing the Diksha Mantra. Now, so what are the five samskaras of Diksha?

1:48:22First, raise your hand.

1:48:26Tapa.

1:48:28Okay, Tapa. Yes, second one. Govinda Priya. Second one. Urdhva. Pundram. It's Pundram. but in the verse it says pundra but it means urdhva pundra yes okay what's the third samskara yes harinam and also receiving your spiritual name kamala manajan dasi don't forget the dasi part so then what's the fourth one yes yes receiving mantra diksha especially in our line the gopa mantra and what is the fifth samskara yes yes learning how to serve the deities well done our most junior pandits today yes learning to serve the deities so now that's the first two lines of the verse now we come to the next two lines the meaning is these five sanskaras are heitava they are the causes heitu means cause so heitava

1:49:43they are the causes of what paramai kanti paramai kanti one pointed concentration now remember yesterday we were speaking the stage of nishta is the stage of ekagrata chitta one pointed attentiveness and when you hear in one pointed attentiveness then there's a sporty of the kata there's a sporty of the mantra in other words when a person follows these five samskaras of diksha It brings about the sthir buddhi, steady intelligence, a very ekaagrata citta, one-pointed steady citta, consciousness.

1:50:25Now, Sula Jeeva Goswami Pad, he discusses this question in Bhaktisandarva. He said, no diksham na chasatkriyam na purashcaryam managikshate. The holy name of Krishna is not dependent on diksha. Actually, anyone can chant the holy name and it can have an effect. It can have degrees of effect depending on how offenseless or offensive or whatever the living entity is.

1:50:53But the holy name doesn't depend on pancharatric diksha. Now, the question here is that in the diksha mantra, what's there in the diksha mantra? If you take the Gopal mantra, it's the holy name, right? There are three names. There are three names of Krishna in the Gopal mantra. So the Gopal mantra is the holy name.

1:51:15So if the holy name doesn't depend on Diksha, then why do you have to have a Diksha guru and be trained in all these sanskars? If the holy name is not dependent on Diksha, why can't you just get the Diksha mantra from a book? And it will, yeah, you see, this is the question.

1:51:33Now, the Shastra says that the Diksha mantras, though they're composed of the holy names, because they begin with a beach, there's a beach, and they have a word at the end that indicates prabhati, complete surrender. when the holy names are arranged in the dative case. The dative case means unto. So if you have the, let's say you have a name of Krishna, like Yadav.

1:52:00If you want to say it unto Yadav, it becomes Yadavaya, dative case. So when the names of Krishna are in the dative case and they're prefixed by a beach mantra and they are suffixed by a word indicating property, surrendering, offering oneself, then this is called a pancharatri diksha mantra and such mantras are imbued with a special power to establish your sambandha with the deity you establish your relation with the deity as we mentioned the other day that if you chant the holy name but with sambandha gyan then it can be the pure name can appear so receiving diksha helps us chant should the nam otherwise without understanding our relation with Krishna, we may change Nama Prado, Nama Abbas. So which is

1:52:54important? What's the most important? The holy name or the Diksha Mantra? So Srila Gurudev used to give an example. It's like rice and a pot. The holy name is like the rice and the Diksha Mantra is like a pot. If you have raw rice, you can't taste it. It's hard. It will give you indigestion.

1:53:13If you have a pot, but you can't eat the pot either. But if you put the rice inside the pot, you can cook the rice then the rice becomes very soft and flavorful and you can digest it and it will nourish you so in the same way that when we are committing offenses or perhaps namabas we can't relish the namam or the nectar of the holy name so therefore we receive diksha and by the process of diksha we become established in sambandagyan then we can taste and be nourished by the nectar of the holy name this is the relationship so the holy name maha mantra or all the names of Krishna, Yasumati Nandana, Braja Baranak,

1:53:52they're actually the most important. That's the main meal. But in order to actually taste, experience and be nourished by them, the Diksha process is necessary. Why? Paramai Kanti Heita Va. The process of Diksha brings you to the stage of Ekagrata. And when you chant the name with Ekagrata, then you experience the Sput Dharma, the bursting into consciousness of all the characteristics of Krishna.

1:54:19One can experience, the nam and nami, they're non-different, when we come to the state of ekagrata. And therefore, these five samskaras are the process by which we come to the stage of ekagrata. Understand? So, now let's rephrase the question. The question was this, if the holy name doesn't depend on diksha, then why would the mantra depend on diksha when it's made of holy names?

1:54:51So then someone may say, but there are not just holy names in the mantra. There's also a beach and a word indicating property and the names are in the dative case. So it's a special case. And in this special case, the mantra has a special power to awaken some bandha gyan. So now we have to reframe the question one more time.

1:55:16We'll say that if the holy name doesn't depend on Diksha, then how will the Diksha mantra depend on Diksha, which is the holy name plus some extra power?

1:55:30Why does it depend on receiving initiation? And so the reason is this, because mantra, receiving the mantra, is part of the process of Panchasanskar. and if you don't go through the five samskaras, you cannot realize the power of the mantra. You see, if you're not repentant, you can't realize the power of the mantra.

1:55:55If you've not turned away from this world and then have your full ambition rooted in the divine realm, you cannot realize the mantra. If you're not purified by chanting Harinam and accepted the Abhiman that you are Krishna's dais, you may take the mantra from a book, but it's not going to have effect.

1:56:13Because you don't have Ekagrata. And if you receive the mantra, but you don't follow the Vidhi, the rules and regulations of Archan, like waking up early in the morning, taking a shower, putting on tilak, coming to Mangalarti, you can offer the Mangalarti, do the Archan yourself, or you get the same benefit from watching the Mangalarti.

1:56:33It's also Archan. You watch the Mangalarti, then you sit down, you do Achama, Mokesawana, and then you remember your Gayatri mantras, all of this. remembering mantras is part of our chant and then you chant Harinam like this, so these are all the rules and regulations and following these rules and regulations gets rid of two obstacles that prevent the spurti, the bursting of realization from the mantra so what are those two obstacles number one, vikshipta citta distracted distraction, vikshipta means thrown here and there so your citta, that is your mind the deepest level of your mind we'll discuss it in the evening actually exactly what the citta is but the citta your psychic body is vikshipta just thrown here and there so when you're distracted if

1:57:32you try to remember a mantra it will not manifest you cannot get mantra city so the first thing that the five sanskars remove is vikshipta citta why because in the last line paramaykanti The five sanskars are the cause of paramaikanti, becoming ikantic, one-pointed, ekagrata citta. So generally people have vikshimta citta, distracting consciousness.

1:57:58If you follow these five sanskars, then you get ekagrata citta, one-pointed consciousness. Now, the other thing that the process of diksha removes is called kadarya shil. Shil means your behavior, basically, your conduct. And Kadarya means unvirtuous. In other words, coming from the mature world, we have bad habits. And those bad habits cause the mind to become more and more distracted.

1:58:30Let's say you break one of the four regulative principles. What will happen? Your mind becomes all turbulent, disturbed. It's like glue. It's like the tar baby. You know, if you fight with the tar baby, you punch and then your head gets stuck. And then you just get all covered in tar. Just like Yudhisthi Maharaj.

1:58:48He started gambling, just gambled a little bit, but once he touched the adharma, he couldn't stop until he gambled away everything, including his kingdom and his wife, Draupadi. So that pastime is there to show us, don't touch adharma. If you just touch it, if you think, oh, just a little bit, but you touch it and it's sticky and it will suck you in like a whirlpool, like a black hole.

1:59:11So you can't touch these things, because when our senses become indulged in sense gratification, the senses are actually a manifestation of rajas, and sense objects are a manifestation of tamas. So when the rajasic senses come in contact with the tamasic sense objects, then what happens? You're basically injecting your chitta with tamagun, shooting up with the mode of ignorance.

1:59:42Yeah, so don't do this. So bad habits, they're called Kadarya Shio. So when a person first comes to their guru, they have two problems. There are two things. Kadarya Shio, bad habits. Those bad habits cause Vikshipta Chitta, distracted mind, you see. And so when we come to guru and we undergo the process of these five sanskars, it removes these two obstacles.

2:00:07And then when you remember the mantra in the state of Ekagrata, is spurti. Realization begins to unfold. One gets mantrasithi and the process of diksha from the initial surrender unto the darshan of Sri Krishna is become successful. Now, you understand what is diksha? Why the diksha mantra is also not independent of diksha?

2:00:34They must be accompanied by the panchasanskars. So in this way, we've tried to explain something about did you learn something i hope so try to take all these things in your heart so you can follow them in your life and also speak to others it's purifying gurudev used to say to me he said hey because he knew my my character he said don't neglect preaching for your own personal pageant you should preach and translate my books one day he called me he said how much translation did you do today i said an hour not enough then guru said yeah i know you you were sitting there and he did an imitation of me you were sitting like this and he went and then he started to chant a verse

2:01:37so at that time i'd been meditating on this verse how did you know how did you know i was just like chanting like for almost a whole day and thinking of this verse he was just he was like he was kind of teasing me so i know what you're doing what are you going to show you then he smiled he said i'll make you a bhajan kuti in radicals and you can stay there and do bhajan then i thought he's doing pariksha no this guru is supposed to test the disciple even after initiation then i said gurudev what will be the result of that then he just took his finger went zero zero okay so gurudev told me don't neglect preaching for your personal bhajan you should do

2:02:33both he said in fact you should think that your preaching is a part of your bhajan don't think it's separate you should think that the preaching is a part of your bhajan and if you will preach continuously then i bless you that while you are preaching you have so many realizations so don't think that realizations will only come when you're chanting but if you're also speaking but you have to speak in a bona fide way exact precise siddhanta exactly as our guru has explained it and when you do that then many realizations will come also just like chanting so we've tried to discuss something about guru tatua it's just to complete madarena samarapayat i want to say

2:03:22something about, we spoke about

2:03:24Samasthi Guru, Guru Tattva in general

2:03:26I want to speak about my Vyastri Guru my Guru, Srila Bhaktadanta Narayan Goswami, you know that Srila Gurudev, when did he appear? On Mauni Amavasya, Mauni Amavasya that means the dark moon night that takes place in the middle of the Kumbha Mela the Kumbha Mela goes on for a couple of months and right in the middle is the Amavasya.

2:04:00And that's the day that Gurudeva appeared in this world. So you should know what day does Krishna appear on? Janmastami. That means half moon. Astami means a half moon. Because by a miracle it was a full moon that night. But he appeared on Astami. Radharani appeared on Earth? Astami. Also. Chaitanya Mahapu appeared on?

2:04:23Gaurapunima. Why? Because Astami and Astami come together, make Purnima.

2:04:31Yes? Astami means both waxing moon and waning moon? Yes, yes. Correct. Yeah. Both. yeah the eighth day in both phases yeah so now what day did gadara pandit appear on yes amavasya why because even though gadara pandit is radharani she's completely hidden in goralila so she appears on that's dark moon amavas means everything hidden and because sri lagurudeva is in the party of radharani in the party of gadara pandit so he appeared on the Amavasya. Understand? Krishna Astami, Radha Astami, two together becomes Purnima Mahaprabhu but Gadada Pandits, complete darkness because Radhika is hidden in that Vila and Gurudev being intimate associates of Radhika and Gadada Pandits so he appeared on that Astami.

2:05:24But it wasn't any Astami. It was the Moni Amavasya. So during the Kumbh Mela it just took place, the one, the Maha Kumbh Mela which is only once every every 12 years it takes place in Prayag. And every 144 years, it's the Maha Kumbha. I wasn't there this time, but the 12 years before I went there at that time.

2:05:52So, Prayag is important to us. Why?

2:05:56Yes, because on the bank of the Dashashwamedha Ghat, at the confluence between the Ganga and Jamuna,

2:06:07Sri Chaitanya Mahaprabhu instructed Sri Lerupagaswami.

2:06:10Just as it is said in Srimad Bhagavatam, It is said that the Supreme Lord empowered Lord Brahma at Dashashwamedagat also. So just as Krishna empowers Brahma to create the universe in the same way, in the same place, Krishna in the form of Chaitanya Mahaprabhu empowers Vupagoswami to manifest the universe of Rasakatha.

2:06:40And that's why Rupashikshu takes place in that very place.

2:06:46So now the question comes, why is everyone supposed to bathe in the meeting of Ganga and Jumuna in Prayag on the Moni Amavasya? Do you know why? Because that's the day that when the demons and demigods were fighting over the pot of nectar, some drops were spilt and they landed right there in the confluence of Ganga and Jumuna.

2:07:10And the reason everyone bathes at that moment is because they're thinking that at that astrological time, the amrita falls from heaven and so all the scriptures say you should go and bathe in ganga and jamuna confluence in prayag on the moni amavasya to get the nectar from heaven but as we were saying before shastrata is not shabda arta the meaning of the scripture is not the meaning of the words the shastra also says janesha bigeshus evagokara those who go to bathe in the holy place but don't associate with the sadhus they're like donkeys they're foolish you see so the actual meaning go to prayag and bathe the confluence of ganga nyamuna and monyamavasha means when you go there there'll be so many sadhus and you'll be able to associate with them and when

2:08:08we associate with sadhus the nectar comes from the spiritual world and the amrita is actually the meaning of the shasta is go and have sadhu sangha and in that sadhu sangha the nectar the amrita from the spiritual world is coming in the form of harikata and therefore śrila gurudev appeared on the moni amavasya because he is the embodiment of the nectar of harikata descending from the spiritual world śrila gurudev ki understand so our gurudev's name is narayan Maharaj. So one may say, what is this? Narayan. Narayan Maharaj.

2:08:53This is Vaikuntha Naam. But Sula Jeeva Goswami in his Harinama Ritabhyakaram, Jeeva Goswami wrote a book of grammar, how to learn Sanskrit, but by chanting the holy names.

2:09:11If you want to be participating in our Chaitanya Academy, you can also study this. We don't recommend for everyone, but if someone has classical languages, then it's possible. Otherwise, it's a good Vaidh would often say, don't waste time learning Sanskrit, he would say. But still some people on the side, you say, okay.

2:09:31Different instructions for different persons. So in Harinam Amritabhya Karanam, Jeeva Goswami, in the beginning, he says, Narayana Utguto Yambana Kramaha All the letters, all the Varnas, they've come from Lord Narayan. So Narayan is the first name of Harinam Amritabhya Karanam. So in the commentary, it is said that what is the meaning of narayan the general meaning of narayan means one who takes shelter of the water iron means lying down and nara means water so because lord narayan is reclining on an anticipation in the water so his name is narayan but here nara can mean human beings That form of the Lord who takes shelter over human beings.

2:10:28Now, the meaning is, you know, Lord Narayan, he has an antishesh who's, you know, a thousand headed snake. He's got Garuda who's a flying, walking, talking eagle. He's got Lord Brahma with four heads. His associates are not even Lakshmi Devi has four arms. His associates are not human like. Which form of the Lord has human-like associates?

2:10:56Krishna in Vrindavan. And the speciality of Krishna in Vrindavan is that Krishna is not the shelter of the bridge vases. The bridge vases are the shelter of Krishna. Understand? Krishna has said, When Indra sent the rain, And all the bridge basses were shivering. Then Krishna, he said to himself, They are in my shelter.

2:11:35This village is in my shelter.

2:11:38I am their naat. I am their praan. I am their family member. So I have made a vow. I will always protect them. And then with these words, Krishna lifted Govardhan Hill and gave shelter to everyone. but this is the outer meaning of the verse the inner meaning of the verse is tasman oh these bridge buses they are my shelter madish order wakes me up in the morning and gives me some sweets she gave me her breast milk and raised me the bridge buses are my shelter what goes down this bridge village is my shelter mannatam these bridge buses they are my pran matparagraham they are my family members so narayan means that krishna who is completely helpless and dependent

2:12:35on his bridge buses they wake him up they bathe him they dress him they feed him he's completely dependent upon them so that person who is the servant of that krishna who is under the shelter of bridge buses is called narayan actually you know krishna he has so many heroic moods but his best mood is that krishna who's artistic who's very young and fresh who's expert in laughing and joking who's completely carefree and who's under the control of his beloveds that is so krishna is under the control of radhika and the brajagopis but if you see the 25 primary qualities of Shimati Radhika, you'll see that among those qualities, one is Saki Pranayita Vashaha, that Radharani is controlled by her Sakis. So how wonderful it is. Just consider it.

2:13:47The universe is controlled by Krishna. Krishna is controlled by Radhika and Radhika is controlled by her sakhis and gurudev is one guru rupa sakhi one dear mitya sakhi of shimati radhika how powerful is gurudev this is guru datva so see guru is called sri guru because he has three the greatest treasure the greatest wealth and when gurudev gives diksha to us that means he made a sankalpa to give that greatest treasure to you now what is the characteristic of a pure devotee such a sankalpa when they decide something it must become true so when guru accepts a disciple and gives diksha that means he made a sankalpa to give this great treasure and this love that power

2:14:38that even controls radharani who controls krishna who controls the whole universe guru is giving this so we should not turn up our nose from this gift we should not resist we should not struggle. Simply to surrender to the mission and service of Shri Guru with whole life. And that gift must become ours because Gurudev is a Satya-Sangalpa.

2:15:01What he decides, Krishna makes sure it comes true. Sila Gurudev ki jai Kauru Premanande Kauru Premanande Kauru Premanande