nama oṁ viṣṇu-pādāya
kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktivedānta-
svāmin iti nāmine
namas te sārasvate deve
gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-
pāścātya-deśa-tāriṇe
namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ
namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
gopeśa gopikā-kānta rādhā-kānta namo ‘stu te
tapta-kāñcana-gaurāńgi
rādhe vṛṇdāvaneśvari
vṛṣabhānu-sute devi
praṇamāmi hari-priye
vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ
namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ
śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
ānanda-līlā-maya-vigrahāya hemābha-divyac-chavi-sundarāya
tasmai mahā-prema-rasa-pradāya śrī-caitanya-candrāya namo namas te
[CB Madhya-khaṇḍa 28.200]
upasthita bhakta sajjana vrnda… matru vṛnda.. for your love and affection towards me and the causeless mercy of Guru and Gauranga Sri Gaura-Nitai, Sri Sri Kṛṣṇa-Balarama, Jagannatha Baladeva, Subhadra, Sri Sri Rādhā-Gopinatha that we went to the dark continent, Africa, for preaching the science of Krishna consciousness. Because of Their mercy, somehow, we toured different-different places. Janeswar prabhu gave you detailed information of our preaching tour. And this is real life. Who goes out and preaches? That is the question.
prāṇa āche yāra sei hetu pracāra
'One who has prāna, who has life, he goes out and preaches. What is life? That is the question. What is life? Bhaktivinod Thākura has written in that song. Mahāprabhu came, advented, appeared here to teach us saranāgati.
atyanta durlabha prema koribāre dāna
śikhāya śaraṇāgati bhakatera prāna
[Sri Kṛṣṇa Caitanya Prabhu Jive Doya Kori, Bhaktivinoda Thakura]
This saraṇāgati, surrender, is the life, surrender is the life - complete surrender is the life of the devotee. One who is completely surrendered, he has gotten Krishna. Krishna is life. In other words,
jīvanaṁ sarva-bhūteṣu
Bg 7.9
"I am the life in all living entities." That, Krishna has said in Bhagavad-gita. Who has gotten Krishna? Who is completely surrendered unto Krishna. And who surrenders unto Krishna? That is another question. This surrender depends on love of Krishna. Without love of Krishna, kṛṣṇa-prema, there is no question of surrender. Without love, your so-called surrender is either artificial, partial or conditional - it is not true surrender. One who has gotten kṛṣṇa-prema, Mahāprabhu gives kṛṣṇa-prema because that is prayojana-tattva. That is the necessity, that is the requirement. Mahāprabhu is prema-purusottama who came to give Kṛṣṇa-prema thereby we will surrender unto Krishna, we will become Kṛṣṇa dāsa. Otherwise, we cannot become Kṛṣṇa dāsa.
kṛṣṇa-premera ei eka advuta prabhāva
guru-sama-laghuke karāya dāsya-bhāva
CC adi-lila 6.53
In Caitanya-caritamṛta, Kaviraj Goswami has mentioned like that. This is the wonderful effect of krsna-prema, it makes everybody dāsa. Krishna's superiors, gurujanas like Nanda Maharaja, Yasodā-mata, they say 'we are dasa', 'we are servants of Krishna' because of vatsalya-priti.
And the equals, cowherd boys - Śrīdama and Subala, they say 'we are dasa', 'servant of Krishna' because of sakhya-priti. And those who are inferiors, Raktak, Patrak, because dāsya-priti, they say also 'we are dāsa'.
That Kṛṣṇa-prema makes everybody dāsa.Without kṛṣṇa-prema, nobody can actually become Krsna dāsa because we are eternal servants of Krishna and we have to render service. What type of service? It is loving service.
There is an adjective to it. It is not ordinary service. It is loving service because Krishna is the object of love, pritir-viṣaya. And when question of priti comes, love comes then two sides are there. It is not one-sided.
prītir-viṣaya/prītir-āśraya
Krishna is pritir-viṣaya and premi-bhaktas, bhaktas, are pritir-asraya, are the abode of love. The object of love and the abode of love. There is the question of reciprocation of love. It is a question of reciprocation. And Krishna only reciprocates that bhāva, that loving mood. Therefore it is said, bhava-vinodiya hari, that Hari, Krishna is bhava-vinodiya, He only accepts your loving mood, nothing else. He accepts your loving mood. With love, he said, with love.
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
Bg 9.26
Is Krishna starving or hungry? Is He waiting for your food to eat? No. Krishna never gets hungry. He is self-satisfied, swayam-sampūrṇa. He doesn't need anything. But what He needs? He needs your loving, your love, your loving reciprocation. So, "With love and devotion you just offer Me a leaf, a flower, a fruit, some water." So, with much pleasure, He accepts it. That He wants only. He is bhava-vinodiya, He accepts your loving mood, nothing else.
If you have no love how can you serve Krishna? Without love, if you render some service, Krishna will never touch it, He will never touch it. So this kṛṣṇa-prema is prayojana-tattva, is the requirement. And Mahāprabhu came to give that. He is prema-puruṣottama thereby He teaches you how to to become really Kṛṣṇa dāsa, how to become really surrendered, completely surrendered. So one who is completely surrendered, who has gotten kṛṣṇa-prema is completely surrendered. He is rendering loving service to Krishna. He has gotten Krishna. He has bound up Krishna in his heart so he has prāṇa, he has life. The person who has life, he goes out and preaches. Otherwise, no preaching at all, no preaching. So many political leaders are also preaching their political manifesto, yes. So many people are coming and hearing. What is that? Such tall talks, tall talks. They are not preaching. You understand?
Really, a premi-bhakta who is a Vrajavasi, who is a resident of Vrajabhūmi, who has gotten kṛṣṇa-prema, Krishna is his life, he has life,
prāṇa āche yāra sei hetu pracāra
He has life. He goes out and preaches and he never cares. Material world means every step there is danger. So many obstacles are there, so many impediments are there. In the matèrial world, every step you'll find. In the dark continent, we went there, you see, in Ghana, Nigeria, in some places, the electricity goes off days, days together. So hot, that place is very hot. The day I arrived at night, in the evening in Lagos, electricity went off. So hot, so much. I didn't come, I couldn't sleep at night in that room. And water stops also, the piped water is not coming. "What to do, Janeswar?" So those Lagos devotees are so nice. They are very simple hearted, very simple hearted. Simplicity is Vaishnavism. One who has simplicity, he is a real Vaiṣṇava sādhu, and if he gets the association of a real sadhu who has gotten kṛṣṇa-prema, life, then he can understand Krishna, he will get Krishna and he will immediately surrender to Krishna. If you have simplicity but you have not surrendered to Krishna then that is a thorn. In Gopala-campu, Jiva Gosvami has said that is a thorn in the heart. Who is simple, he has simplicity but he is not surrendered to Krishna - that is a thorn. One who has surrendered to Krishna but never follows the damsels of Vrajabhūmi, the last part of the verse, there are seven thorns he says, Jiva Gosvami says. The last part of the verse he says - he is surrendered to Krishna but never follows the damsels of Vrajabhūmi. That means he has not developed pure love, gopi-prema, radhā-prema. That is another salya, means thorn in the heart. In the last part, Jiva Gosvami says like that. So a premi-bhakta who has gotten Kṛṣṇa-prema, bound up Krishna in his heart, he has gotten life, so he goes out and sees only Kṛṣṇa-sambandha - these are Krishna's jīvas.
Because they are devoid of Krishna consciousness, they have been suffering and suffering, suffering. His heart bleeds so he goes out and preaches because he has prāṇa, he has life. He wants to inculcate life into them - Let them get life. Otherwise, they are living dead bodies. Though they are breathing, they are breathing like the bellows of a blacksmith. So that Vaisnava, premi-bhakta, he sees Krishna everywhere.
yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati
Bg 6.30
He is in complete Krishna consciousness who sees Krishna everywhere. Wherever he looks, he sees Krishna.
yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure
CC Ādi 4.85
and he sees everything in Krishna because everything, everybody is related to Krishna. It is Krishna's. He never sees anything else. Only that person, he has eye, he has proper vision; he is not a blind man. Such a person, he has life and he goes out and preaches. Though he knows what is this material world and so many impediments are there, he never cares. We faced so much impediments, obstacles. Sometimes there is no water. Hours, hours together, no food. Starving, starving, still preaching we get life because that is real life. That doesn't give us so much distress at all. We get so much life because such life is there, reciprocation is there. He sees Krishna, he has eye; he is not a blind man. One who cannot see Krishna is a really blind man. You understand? A really blind man who cannot see who doesn't see Krishna, cannot see Krishna, he is a real blind man. Yes.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
Śrī brahma-saṁhitā 5.38
bhakta āmā preme bāndhiyāche
hṛdaya-bhitare
yāhāṅ netra paḍe tāhāṅ
dekhaye āmāre
CC Madhya-lila 25.127
Such a premi-bhakta has bound Me up with the rope of love in his heart. Krishna says, "Wherever he looks, he sees Me." Krishna keeps Himself hidden, yoga-maya-samavṛta. Krishna says,
nāhaṁ prakāśaḥ sarvasya
yoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti
Bg 7.25
In Bhagavad-gita, Krishna says, "I am covered up with My yoga-mayā potency. I never manifest Myself everywhere or never appear before everybody." He keeps Himself hidden, covered up with His yoga-mayā potency. So who sees Him? A premi-bhakta.
He cannot keep Himself hidden before the vision, eye of a premi-bhakta. He sees Him. Krishna sees him. You understand? Such a person really has eye; he is not a blind man. Only he can lead you to Krishna, he can take you to Krishna, he can show you Krishna, if you take shelter of him. Otherwise, how can you? One who has no eye, who is a blind man, if you take shelter of a blind man, what will happen to you? There is a logic - "andha go-puccha-nyāya"
We say, "andha go-puccham-nyāya". A blind man and a bull's tail nyaya, logic. One blind man was there, he was going to his father-in-law's house with a stick. So on the way, he met a cowherd boy who was tending a herd of cows. He requested, "O my brother, please help me. Take me to my father-in-law's house." The cowherd boy said, "O my brother, I have so many cows. If I take you to your father-in-law's house, my cattle, they will run away. So how can I do that thing? But I can help you. There is one very sober bull, goru." [We say goru -- guru / goru, these two words] "Sober goru, a bull, very sober, peaceful, not wicked at all, you may catch hold of his tail. He will lead you, he will take you to your father-in-law's house."
Where he will take you, you should understand, know that, that is your father-in-law's house." That blind man caught hold of his tail very tightly, the bull's tail. That blind man caught hold of his tail very tightly, the bull's tail. Then such tightness was there, the bull felt uneasy, "Who is that?" Then he jumped then he kicked him with his legs and ran. And the blind man was catching hold tightly. He was dragged, and the bull went through thorny jungle, so many thorns pricked throughout his body. Scratches, blood came out, his dhoti torn, now naked and kicking, kicking, kicking so [he was] in such a precarious condition. So at the dead of night, he reached his father-in-law's house, and the servants of the father-in-law saw, "Hey, a thief! A thief! goru-cora! goru-cora! Who has stolen a bull!" So they came out with a danda, stick, and beat him severely, "Cora! Cora! Cora! Thief! Thief!" They beat him and slapped him, slapped him and this fist also. Such is his condition, precarious condition. At last, they, tightly catching hold of the tail, they put bare feet on his fists then he, at last, gave up so the bull was let loose. Such is the condition of that person, such condition. You understand? This is a logic.
The teaching is that - If you cannot accept a real guru rather you take shelter of a real goru rather you catch hold of the tail of a goru then your condition will be like that. Understand my point?
He is not guru but goru. Instead of taking shelter at the lotus feet, clasping the lotus feet of a guru, you catch hold of the tail of a goru. Then your condition will be like that.
Guru means who is tattva-darśī, tattva-draṣṭā, who knows the truth, who is a seer of the truth. Three truths - tri-tattva-vetā --īśa-tattva, jīva-tattva, māyā-tattva. Do you understand my language? And some say also - sambandha, abhideya, prayojana-tattva -- tri-tattva. One who is conversant, a knower of these three tattvas, and who sees, a seer of the Truth - advaya-jñāna-tattva, vraje vrajendra-nandana. Vrajendra Nanda, the son of Nanda Mahāraja is the Absolute Truth. Who sees Him everywhere, a premi-bhakta, who knows tattva. That is real guru. One should take shelter at the feet of such guru then, he will take you to Krishna. He will take you to Krishna. He can open your eye so you can see Krishna, understand Krishna, get Krishna.
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
ŚB 1.2.10
Srimad-Bhāgavatam first canto says, "All your activities should center around this tattva-jijñasa, this inquiry. Inquire about this Truth."
Do you understand? So, who is a real guru is a premi-bhakta.
He is not a blind man. You understand? And he can show you the real path, he can lead you. So take shelter of the lotus feet of such a tattva-darsì guru then you will get Krishna and be happy, and your rarely achieved birth that is rarely achieved birth will be successful and you will achieve the supreme perfection of life and be happy. Otherwise, in the name of guru, if you take shelter of a, catch hold of a goru, tail of a goru, of the tail of a goru, who doesn't know tri-tattva, who cannot see Krishna, who has not seen Krishna, who cannot see Krishna, cannot show you the path, if you take shelter of such a guru - he is not guru, he is goru, then your condition will be like that of the person who caught hold of the tail of the goru. Understand my language. This is the logic. And Bhaktisiddhanta Sarasvati Goswami speaks this story and teaches like that. One who is really intelligent and wise, he should understand, think: 'What is the purpose of my life, this rarely achieved human birth? For what purpose have I gotten it? Why have I come here? For what purpose?' This sense enjoyment, or material enjoyment is available in any species of life. Anywhere you go in the three planetary systems you will get it. But this is not the purpose of this rarely achieved birth, durlabha manava janma. The purpose of this birth is to get Krishna, to understand Krishna, to know Krishna, yes, to become a real servant of Krishna, to render loving service unto Krishna. Krishna is all-attractive. Krishna is all-beautiful. Krishna is the object of love. And you should render loving service, get Kṛṣṇa-prema because without that prema, that love of Krishna, there is no question of becoming His dāsa at all. This is the wonderful effect of kṛṣṇa-prema,
guru-sama-laghuke karāya dāsya-bhāva
kṛṣṇa-premera advuta prabhāva
CC adi-lila 6.53
This is the wonderful effect of Kṛṣṇa-prema that it makes evebody dāsa. Even the superiors of Krishna - Nanda Maharaja, Yaśodā-mātā, they say, 'We are dāsa' because of vatsalya-priti. The equals of Krishna, the cowherd boys - - Śrīdama, Subala, they say, 'We are dāsa' because of sakhya-prīti. The inferiors of Krishna, the servants, Raktaka, Patraka, because of dāsya-prīti, they say. All become dāsa. Unless one gets Kṛṣṇa-prema, unless he develops love for Krishna, he cannot really become Kṛṣṇa dāsa. His so-called servitorship is artificial, conditional or partial. His so-called surrender is artificial, conditional or partial - not true. He cannot develop real vision, he cannot see Krishna, he cannot reach Krishna. And the guru, if he has not developed Kṛṣṇa-prema, then he is a blind man. So how a blind man can lead the other group of blind men? Then all of them will fall into a very deep ditch and suffer there. Do you understand? So one should understand who is a real guru. He should be guru but he should not be goru. Understand?
Bhaktisiddhānta Sarasvati Goswami Maharaja had not gone to the Western country but he trained his disciples and sent them, "Go and preach." So prior to our revered spiritual master Sri Srimad A.C. Bhaktivedanta Swami's going to the Western countries, he had already sent Bhakti Pradipa Tirtha, Bhakti Hrdaya Bon Maharaja, so many, giving them instructions to go and preach, like this. They went there but they couldn't come out successful and they couldn't follow the instructions of Bhaktisiddhānta 'as it is'. They twisted; they added some of their own deliberations to it. Rather, they wrote a letter to Bhaktisiddhānta Sarasvati Mahārāja, "O Gurudeva, you gave us this instruction so we applied it but we found it is not working here. It is not working. So from our experience, what we gained, the experience we gained, we understand, we think, if we do like that…" They gave some instruction to guru. ... then it will be very good, successful." Then Bhaktisiddhānta Sarasvati became angry. He said, "I am not guru, I am goru!" Do you understand? "I am not guru, I am goru!" Understand me? He became angry and said like that.
That means, you have no faith in the words of your guru, and you are giving instruction to your guru. If you do like that, will you be successful? Then, "I am not guru, I am goru." Do you understand? So this is nyaya, logic - The blind man and the tail of a goru -- "andha go-puccha nyaya".
So, the guru who is not conversant with three tattvas, who has not developed that real vision, premañjana-cchurita-bhakti-vilocanena, who cannot see Krishna, doesn't know three tattvas, he is not guru, he's goru. If you take shelter of him that means your condition will be like that of the blind man who caught hold of the tail of a goru.
Thank you very much.