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The Absolute Necessity of a Spiritual Master—The Universal Teacher
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Founder-Acharya of the world-wide Hare Krishna Movement
In February 1936, in Bombay, India, the members of a reputed religious society, the Gaudiya Matha, were astonished by the powerful and eloquent words of a young member who spoke in honor of his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami. Three decades later, the young speaker would become the world-renowned founder and spiritual master of the Krishna consciousness movement. Srila Prabhupada’s presentation is a memorable statement on the importance of the guru in spiritual life.
uktas tatha bhavyata eva sadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-charanaravindam
“In the revealed scriptures it is declared that the spiritual master should be worshiped like the Supreme Personality of Godhead, and this injunction is obeyed by pure devotees of the Lord. The spiritual master is the most confidential servant of the Lord. Thus let us offer our respectful obeisances unto the lotus feet of our spiritual master.”
Gentlemen, on behalf of the members of the Bombay branch of the Gaudiya Matha, let me welcome you all because you have so kindly joined us tonight in our congregational offerings of homage to the lotus feet of the world teacher, Acharyadeva, who is the founder of this Gaudiya Mission and is the president—Acharya of Sri Sri Vishva-vaishnava Raja-sabha—I mean my eternal divine master, Paramahamsa Parivrajakacharya Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja.
Sixty-two years ago, on this auspicious day, the Acharyadeva made his appearance by the call of Thakura Bhaktivinoda at Sri-kshetra Jagannatha-dhama at Puri.
Gentlemen, the offering of such an homage as has been arranged this evening to the Acharyadeva is not a sectarian concern, for when we speak of the fundamental principle of gurudeva, or acharyadeva, we speak of something that is of universal application. There does not arise any question of discriminating my guru from yours or anyone else’s. There is only one guru, who appears in an infinity of forms to teach you, me, and all others.
The guru, or acharyadeva, as we learn from the bona fide scriptures, delivers the message of the absolute world, the transcendental abode of the Absolute Personality, where everything nondifferentially serves the Absolute Truth. We have heard so many times: mahajano yena gatah sa panthah [Chaitanya-charitamrita Madhya 17.186] (“Traverse the trail which your previous acharya has passed”), but we have hardly tried to understand the real purport of this shloka [text]. If we scrutinizingly study this proposition, we understand that the mahajana [great soul] is one, and the royal road to the transcendental world is also one. In the Mundaka Upanishad (1.2.12) it is said:
tad-vijnartham sa gurum evabhigacchet
samit-panih shrotriyam brahma-nistham
“In order to learn the transcendental science, one must approach the bona fide spiritual master in disciplic succession, who is fixed in the Absolute Truth.”
Thus it has been enjoined herewith that in order to receive that transcendental knowledge, one must approach the guru. Therefore, if the Absolute Truth is one, about which we think there is no difference of opinion, the guru also cannot be two. The Acharyadeva for whom we have assembled tonight to offer our humble homage is not the guru of a sectarian institution or one out of many differing exponents of the truth. On the contrary, he is the Jagad-guru, or the guru of all of us; the only difference is that some obey him wholeheartedly, while others do not obey him directly.
In the Srimad-Bhagavatam (11.17.27) it is said:
acharyam mam vijaniyan
“One should understand the spiritual master to be as good as I am,” said the Blessed Lord. “Nobody should be jealous of the spiritual master or think of him as an ordinary man, because the spiritual master is the sum total of all demigods.” That is, the acharya has been identified with God Himself. He has nothing to do with the affairs of this mundane world. He does not descend here to meddle with the affairs of temporary necessities, but to deliver the fallen, conditioned souls—the souls, or entities, who have come here to the material world with a motive of enjoyment by the mind and the five organs of sense perception. He appears before us to reveal the light of the Vedas and to bestow upon us the blessings of full-fledged freedom, after which we should hanker at every step of our life’s journey.
The transcendental knowledge of the Vedas was first uttered by God to Brahma, the creator of this particular universe. From Brahma the knowledge descended to Narada, from Narada to Vyasadeva, from Vyasadeva to Madhva, and in this process of disciplic succession the transcendental knowledge was transmitted by one disciple to another till it reached Lord Gauranga, Sri Krishna Chaitanya, who posed as the disciple and successor of Sri Ishvara Puri. The present Acharyadeva is the tenth disciplic representative from Sri Rupa Gosvami, the original representative of Lord Chaitanya who preached this transcendental tradition in its fullness. The knowledge that we receive from our Gurudeva is not different from that imparted by God Himself and the succession of the acharyas in the preceptorial line of Brahma. We adore this auspicious day as Sri Vyasa-puja-tithi, because the Acharya is the living representative of Vyasadeva, the divine compiler of the Vedas, the Puranas, the Bhagavad-gita, the Mahabharata, and the Srimad-Bhagavatam.
One who interprets the divine sound, or shabda-brahma, by his imperfect sense perception cannot be a real spiritual guru, because, in the absence of proper disciplinary training under the bona fide acharya, the interpreter is sure to differ from Vyasadeva (as the Mayavadis do). Srila Vyasadeva is the prime authority of Vedic revelation, and therefore such an irrelevant interpreter cannot be accepted as the guru, or acharya, howsoever equipped he may be with all the acquirements of material knowledge. As it is said in the Padma Purana:
mantras te nishphala matah
“Unless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.”
On the other hand, one who has received the transcendental knowledge by aural reception from the bona fide preceptor in the disciplic chain, and who has sincere regard for the real acharya, must needs be enlightened with the revealed knowledge of the Vedas. But this knowledge is permanently sealed to the cognitive approach of the empiricists. As it is said in the Shvetashvatara Upanishad (6.23):
yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakashante mahatmanah [Shvetashvatara Upanishad 6.23]
“Only unto those great souls who simultaneously have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”
Gentlemen, our knowledge is so poor, our senses are so imperfect, and our sources are so limited that it is not possible for us to have even the slightest knowledge of the absolute region without surrendering ourselves at the lotus feet of Sri Vyasadeva or his bona fide representative. Every moment we are being deceived by the knowledge of our direct perception. It is all the creation or concoction of the mind, which is always deceiving, changing, and flickering. We cannot know anything of the transcendental region by our limited, perverted method of observation and experiment. But all of us can lend our eager ears for the aural reception of the transcendental sound transmitted from that region to this through the unadulterated medium of Sri Gurudeva or Sri Vyasadeva. Therefore, gentlemen, we should surrender ourselves today at the feet of the representative of Sri Vyasadeva for the elimination of all our differences bred by our unsubmissive attitude. It is accordingly said in Sri Gita (4.34):
tad viddhi pranipatena
upadekshyanti te jnanam
“Just approach the wise and bona fide spiritual master. Surrender unto him first and try to understand him by inquiries and service. Such a wise spiritual master will enlighten you with transcendental knowledge, for he has already known the Absolute Truth.”
To receive the transcendental knowledge we must completely surrender ourselves to the real acharya in a spirit of ardent inquiry and service. Actual performance of service to the Absolute under the guidance of the acharya is the only vehicle by which we can assimilate the transcendental knowledge. Today’s meeting for offering our humble services and homage to the feet of the Acharyadeva will enable us to be favored with the capacity for assimilating the transcendental knowledge so kindly transmitted by him to all persons, without distinction.
Gentlemen, we are all more or less proud of our past Indian civilization, but we actually do not know the real nature of that civilization. We cannot be proud of our past material civilization, which is now a thousand times greater than in days gone by. It is said that we are passing through the age of darkness, the Kali-yuga. What is this darkness? The darkness cannot be due to backwardness in material knowledge, because we now have more of it than formerly. If not we ourselves, our neighbors, at any rate, have plenty of it. Therefore, we must conclude that the darkness of the present age is not due to a lack of material advancement, but that we have lost the clue to our spiritual advancement, which is the prime necessity of human life and the criterion of the highest type of human civilization. Throwing of bombs from airplanes is no advancement of civilization from the primitive, uncivilized practice of dropping big stones on the heads of enemies from the tops of hills. Improvement of the art of killing our neighbors by means of machine guns and poisonous gases is certainly no advancement from primitive barbarism, which prided itself on its art of killing by bows and arrows. Nor does the development of a sense of pampered selfishness prove anything more than intellectual animalism. True human civilization is very different from all these states, and therefore in the Katha Upanishad (1.3.14) there is the emphatic call:
prapya varan nibodhata
kshurasya dhara nisita duratyaya
durgam pathas tat kavayo vadanti
“Please wake up and try to understand the boon that you now have in this human form of life. The path of spiritual realization is very difficult; it is sharp like a razor’s edge. That is the opinion of learned transcendental scholars.”
Thus, while others were yet in the womb of historical oblivion, the sages of India had developed a different kind of civilization, which enabled them to know themselves. They had discovered that we are not at all material entities, but that we are all spiritual, permanent, and indestructible servants of the Absolute. But because we have, against our better judgment, chosen to completely identify ourselves with this present material existence, our sufferings have multiplied according to the inexorable law of birth and death, with its consequent diseases and anxieties. These sufferings cannot be really mitigated by any provision of material happiness, because matter and spirit are completely different elements. It is just as if you took an aquatic animal out of water and put it on the land, supplying all manner of happiness possible on land. The deadly sufferings of the animal are not capable of being relieved at all until it is taken out of its foreign environment. Spirit and matter are completely contradictory things. All of us are spiritual entities. We cannot have perfect happiness, which is our birthright, however much we may meddle with the affairs of mundane things. Perfect happiness can be ours only when we are restored to our natural state of spiritual existence. This is the distinctive message of our ancient Indian civilization, this is the message of the Gita, this is the message of the Vedas and the Puranas, and this is the message of all the real acharyas, including our present Acharyadeva, in the line of Lord Chaitanya.
Gentlemen, although it is imperfectly that we have been enabled by his grace to understand the sublime messages of our Acharyadeva, Om Vishnupada Paramahamsa Parivrajakacharya Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, we must admit that we have realized definitely that the divine message from his holy lips is the congenial thing for suffering humanity. All of us should hear him patiently. If we listen to the transcendental sound without unnecessary opposition, he will surely have mercy upon us. The Acharya’s Message is to take us back to our original home, back to God. Let me repeat, therefore, that we should hear him patiently, follow him in the measure of our conviction, and bow down at his lotus feet for releasing us from our present causeless unwillingness for serving the Absolute and all souls.
From the Gita we learn that even after the destruction of the body, the atma, or the soul, is not destroyed; he is always the same, always new and fresh. Fire cannot burn him, water cannot dissolve him, the air cannot dry him up, and the sword cannot kill him. He is everlasting and eternal, and this is also confirmed in the Srimad-Bhagavatam (10.84.13):
yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradishu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhichij
janeshv abhijneshu sa eva go-kharah
“Anyone who accepts this bodily bag of three elements [bile, mucus, and air] as his self, who has an affinity for an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the waters of the holy places of pilgrimage but never takes advantage of those persons who are in actual knowledge—he is no better than an ass or a cow.”
Unfortunately, in these days we have all been turned foolish by neglecting our real comfort and identifying the material cage with ourselves. We have concentrated all our energies for the meaningless upkeep of the material cage for its own sake, completely neglecting the captive soul within. The cage is meant for the undoing of the bird; the bird is not meant for the welfare of the cage. Let us, therefore, deeply ponder this. All our activities are now turned toward the upkeep of the cage, and the most we do is try to give some food to the mind by art and literature. But we do not know that this mind is also material in a more subtle form. This is stated in the Gita (7.4):
bhumir apo ‘nalo vayuh
kham mano buddhir eva cha
ahankara itiyam me
bhinna prakritir asthadha
“Earth, fire, water, air, sky, intelligence, mind, and ego are all My separated energies.”
We have scarcely tried to give any food to the soul, which is distinct from the body and mind; therefore we are all committing suicide in the proper sense of the term. The message of the Äcäryadeva is to give us a warning to halt such wrong activities. Let us therefore bow down at his lotus feet for the unalloyed mercy and kindness he has bestowed upon us.
Gentlemen, do not for a moment think that my Gurudeva wants to put a complete brake on the modern civilization—an impossible feat. But let us learn from him the art of making the best use of a bad bargain, and let us understand the importance of this human life, which is fit for the highest development of true consciousness. The best use of this rare human life should not be neglected. As it is said in the Srimad-Bhagavatam (11.9.29):
labdhva sudurlabham idam bahu-sambhavante
manushyam arthadam anityam apiha dhirah
turnam yateta na pated anu mrityu yavan
nihshreyasaya vishayah khalu sarvatah syat
“This human form of life is obtained after many, many births, and although it is not permanent, it can offer the highest benefits. Therefore a sober and intelligent man should immediately try to fulfill his mission and attain the highest profit in life before another death occurs. He should avoid sense gratification, which is available in all circumstances.”
Let us not misuse this human life in the vain pursuit of material enjoyment, or, in other words, for the sake of only eating, sleeping, fearing, and sensuous activities. The Acharyadeva’s message is conveyed by the words of Sri Rupa Gosvami (Bhakti-rasamrita-sindhu 1.2.255-256):
yuktam vairagyam uchyate
vairagyam phalgu kathyate
“One is said to be situated in the fully renounced order of life if he lives in accordance with Krishna consciousness. He should be without attachment for sense gratification and should accept only what is necessary for the upkeep of the body. On the other hand, one who renounces things that could be used in the service of Krishna, under the pretext that such things are material, does not practice complete renunciation.”
The purport of these shlokas can only be realized by fully developing the rational portion of our life, not the animal portion. Sitting at the feet of the Acharyadeva, let us try to understand from this transcendental source of knowledge what we are, what is this universe, what is God, and what is our relationship with Him. The message of Lord Chaitanya is the message for the living entities and the message of the living world. Lord Chaitanya did not bother Himself for the upliftment of this dead world, which is suitably named Martyaloka, the world where everything is destined to die. He appeared before us four hundred fifty years ago to tell us something of the transcendental universe, where everything is permanent and everything is for the service of the Absolute. But recently Lord Chaitanya has been misrepresented by some unscrupulous persons, and the highest philosophy of the Lord has been misinterpreted to be the cult of the lowest type of society. We are glad to announce tonight that our Acharyadeva, with his usual kindness, saved us from this horrible type of degradation, and therefore we bow down at his lotus feet with all humility.
Gentlemen, it has been a mania of the cultured (or uncultured) society of the present day to accredit the Personality of Godhead with merely impersonal features and to stultify Him by claiming that He has no senses, no form, no activity, no head, no legs, and no enjoyment. This has also been the pleasure of the modern scholars due to their sheer lack of proper guidance and true introspection in the spiritual realm. All these empiricists think alike: all the enjoyable things should be monopolized by the human society, or by a particular class only, and the impersonal God should be a mere order-supplier for their whimsical feats. We are happy that we have been relieved of this horrible type of malady by the mercy of His Divine Grace Paramahamsa Parivrajakacharya Bhaktisiddhanta Sarasvati Gosvami Maharaja. He is our eye-opener, our eternal father, our eternal preceptor, and our eternal guide. Let us therefore bow down at his lotus feet on this auspicious day.
Gentlemen, although we are like ignorant children in the knowledge of the Transcendence, still His Divine Grace, my Gurudeva, has kindled a small fire within us to dissipate the invincible darkness of empirical knowledge. We are now so much on the safe side that no amount of philosophical argument by the empiric schools of thought can deviate us an inch from the position of our eternal dependence on the lotus feet of His Divine Grace. Furthermore, we are prepared to challenge the most erudite scholars of the Mayavada school and prove that the Personality of Godhead and His transcendental sports in Goloka alone constitute the sublime information of the Vedas. There are explicit indications of this in the Chandogya Upanishad (8.13.1):
shyamach chavalam prapadye
shavalach chyamam prapadye
“For receiving the mercy of Krishna, I surrender unto His energy (Radha), and for receiving the mercy of His energy, I surrender unto Krishna.” Also in the Rig Veda (1.22.20):
tad vishnoh paramam padam sada
pashyanti surayah diviva chakshur atatam
vishnor yat paramam padam
“The lotus feet of Lord Vishnu are the supreme objective of all the demigods. These lotus feet of the Lord are as enlightening as the sun in the sky.”
The plain truth so vividly explained in the Gita, which is the central lesson of the Vedas, is not understood or even suspected by the most powerful scholars of the empiric schools. Herein lies the secret of Sri Vyasa-puja. When we meditate on the transcendental pastimes of the Absolute Godhead, we are proud to feel that we are His eternal servitors, and we become jubilant and dance with joy. All glory to my divine master, for it is he who has out of his unceasing flow of mercy stirred up within us such a movement of eternal existence. Let us bow down at his lotus feet.
Gentlemen, had he not appeared before us to deliver us from the thralldom of this gross worldly delusion, surely we should have remained for lives and ages in the darkness of helpless captivity. Had he not appeared before us, we would not have been able to understand the eternal truth of the sublime teaching of Lord Caitanya. Had he not appeared before us, we could not have been able to know the significance of the first shloka of the Brahma-samhita:
ishvarah paramah krishnah
anadir adir govindah
sarva-karana-karanam [Brahma-samhita 5.1]
“Krishna, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.”
Personally, I have no hope for any direct service for the coming crores of births of the sojourn of my life, but I am confident that some day or other I shall be delivered from this mire of delusion in which I am at present so deeply sunk. Therefore let me with all my earnestness pray at the lotus feet of my divine master to allow me to suffer the lot for which I am destined due to my past misdoings, but to let me have this power of recollection: that I am nothing but a tiny servant of the Almighty Absolute Godhead, realized through the unflinching mercy of my divine master. Let me therefore bow down at his lotus feet with all the humility at my command.
Text pasted from: The Bhaktivedantas