Deliberation of Proof About the Oneness and Diversity of the Supreme Spiritual Master Sri Krishna, and Amongst His Unlimited Representatives or Ritvik Spiritual Masters
— His Ritvik-Diksha, and His Ritvik-Shiksha-gurus —
R.A. Sadhudasa Anudasa
Dedicated to His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada
The Founder-acharya of the International Society for Krishna Consciousness - ISKCON, and the precursor of MAHA-ISKCON within this whole universe nama om rupa-padaya radha-preshtaya bhutale
sri maha-prabhupadaya bhaktivedanta namine I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is also known as Maha-Prabhupada after widely opening the free access to all other Prabhupadas of the Gaudiya Vaishnava lineage, having delivered them through his personal example, books and teachings to all Western and Eastern Gaudiya Vaishnava students. He is also known as Mahaprabhu-pada, having fully surrendered to Sri Gauranga's lotus feet. He is very dear to Srimati Radharani, having taken shelter at Sri Rupa Manjari’s lotus feet. (R.A. Sadhudasa Anudasa’s diksha-guru-pranam)
Although the compiler of this dissertation is seemingly aggressive to some particular ISKCON Members, it is out of love that he rebukes them. His eagerness to remind them about the principles of Srila Prabhupada's MAHA-ISKCON is that counts.
Sri Chaitanya Mahaprabhu duly respected Sripad Ramachandra Puri as a God brother of His spiritual master; however he did not merit any respect once rejected by his spiritual master Srila Madavendra Puri due to his inclination for Mayavada philosophy. By His divine example Sri Chaitanya showed how aspirant Vaishnavas should behave in Vedic culture, thus respecting the elders regardless of their spiritual qualification. Most particularly if such persons are God brothers of one's spiritual master. Observance of due respect for seniors —normally prevailing in cultures exercising true varnashrama-dharma— predisposed one's mind towards daivi-varnashrama or the sanatana-dharma of the spiritual world. Srila Prabhupada always follows Sri Chaitanya's mood and examples, and showing intense love for his own God brothers, sometimes chastized some or all of them out of love for their gurudeva.
Sri Chaitanya duly observed the Vaishnava etiquette of offering respect to His guru's God brother, however never intimated with him. Although Sri Chaitanya associated and performed loving exchanges with other God brothers of His guru, He did not relate with Ramachandra Puri beyond the etiquette of due respect that is based in shanta-rasa. He never retaliated at Ramachandra Puri's constant unjustified claims that He was not strictly following the sannyasa vows by keeping sweets in his room. Sri Chaitanya simply began eating half the regular amount while Ramachandra Puri remained in town. The associates of the Lord could not bear the pain to see it, and were furious at Ramachandra Puri; however when he left everything went back to normality (Cc. Antya-lila 8.7-103).
Sri Chaitanya showed the best example on how to relate with one's seniors according to the truth of Vedic etiquette, which all aspirant Vaishnavas should follow even though a senior person may not be spiritually qualified. However, He disclosed His personal impartial mood in shanta-rasa, which is also loving though mostly impersonal. Thus Sri Chaitanya proportionally reciprocated with Ramachandra Puri being an impersonalist only as Paramatma (Bg. 4.11). The Lord did not acted hypocritically towards his spiritual uncle either, since He never criticized him, thus avoiding duplicity. Therefore the Lord applied pure diplomacy, or transcendental activities according to Vedic rituals that are completedly freed from duplicity.
Although the Lord is totally impartial to the non-devotees, He becomes totally partial towards His dear devotees (Bg. 16.68-69). Sri Chaitanya was forced to exteriorize His rage and rejection towards Sri Mukunda Data for his mixing with Mayavadis, though He did so in a loving personal exchange. Similarly He enacted such shakhya-rasa by chastising Sri Advaita Acharya for his preaching of impersonal philosophy (Cc. Adi-lila 17.65-68). The connotation of these pastimes is that behind a reprimand there should be a loving sentiment (rasa) —provided it is based on philosophical grounds (tattva)—, thus devoid of political correctness or duplicity.
From Sri Chaitanya's pastimes it should be concluded that he worst thing that could happen to us is that our closest ones ignore our Mayavada connotations of life —which surely have been with us since time immemorial. Sri Chaitanya ignored Srila Sarvabhauma Bhattacharya due to his Mayavada identification. Once the Bhattacharya asked Sri Chaitanya to speak His heart is that He bestowed His mercy upon him. Sri Chaitanya showed a similar impartial attitude when He humbly sat at the doorway of the Varanasi Mayavadis until they asked Him to come in and talk. Srila Prabhupada also follows Mahaprabhu. Please do not mind your probable apprehensions, which spring from our strong arguments herein. We love you all; without you, the ISKCON Family will be falling apart. You should think in the same mood about us. ISKCON & MAHA-ISKCON
GURU-TATTVA AS IT IS
Deliberation of Proof About the Oneness and Diversity of the Supreme Spiritual Master Sri Krishna, and Amongst His Unlimited Representatives or Ritvik Spiritual Masters
— His Ritvik-Diksha, and His Ritvik-Shiksha-gurus — When realization that the Universal Guru is Sri Krishna, radicalism from institutionalized consciousness and sectarian ethnic feelings are totally removed from the heart, and the real purport of "God brother" and "God sister" begin to manifest as "Family in God." In such state of mind Sri Krishna appears to His aspirant family members as His ritvik-diksha and ritvik-shiksha-gurus. When someone accepts Srila Prabhupada as one's adi-shiksha-sad-guru or the Main bona fide Instructing Spiritual Master Representative of Sri Krishna, ISKCON Membership most naturally and automatically transcends its three-dimensional corporate status, and manifests its multi-dimensional identity as MAHA-ISKCON. Under this exclusive Vision of Spiritual Reality is that Srila Prabhupada Build a House so BIG that literally Everybody Can Live In.
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
Hare Rama Hare Rama, Rama Rama Hare Hare
(The Oneness and Diversity of the Supreme Personality of Godhead, is always Personally present in His Absolute Personal Vibrational Form, the Maha-Mantra)
— OM, Harinama Mahaprabhu, or Harinama Prabhu & Harinama Dasi —1 CC. MADHYA 15.108: "One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the Holy Name with his lips. Thus even a man in the lowest class [chandala] can be delivered."
PURPORT BY SRILA PRABHUPADA: "In other words, the chanting of the Hare Krishna maha-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in pancharatra-vidhi (Deity worship), his Krishna consciousness will awaken very soon, and his identification with the material world will be vanquished." Compiled by
R.A. Sadhudasa Anudasa
Guru-tattva is an ongoing eternal manifestation constantly unfolding in everyone's heart, which is proportional to everyone's particular faith in Sri Krishna and His Representatives. This particular Compilation on Guru-tattva ended on 24th August 2010 - The appearance day of Sri Balarama—One of our Two Primordial Gurus. May They bless its Readers and their fallen Servant—the Compiler.
ISKCON & MAHA-ISKCON
GURU-TATTVA AS IT IS
Deliberation of Proof About the Oneness and Diversity of the Supreme Spiritual Master Sri Krishna, and Amongst His Unlimited Representatives or Ritvik Spiritual Masters
— His Ritvik-Diksha, and His Ritvik-Shiksha-gurus — The compiler of this dissertation is not under the Sri Mahamaya illusion that the International Society for Krishna Consciousness - ISKCON, founded by his beloved eternal spiritual master Srila Prabhupada, would correct its very old philosophical and managerial mistakes any time soon. However, he is always wishful that Sri Yogamaya will fully manifests Srila Prabhupada's Inclusive Society for Krishna Consciousness - Maha-ISKCON, at any given moment to all ISKCON members. That glorious moment will reveal to all the Maha-ISKCON-GBC comprised of the Six Goswamis of Vrindavana, in the company of their Chairman Srila A.C. Bhaktivedanta Swami Prabhupada. Furthermore all other corporate departamental heads —as if Temple Presidents, leaders of Congregational Centers, Farm Projects, Iskcon-Local-GBC, Iskcon-Sub-Regional-GBC, Iskcon-Regional-GBC, Iskcon-Sub-Continental-GBC, and so forth — are there also represented by all the descendants of Sri Chaitanya and Nityananda, accompanied by the previous acharyas of the Gaudiya Vaishnava parampara.
"Corporate," from Latin corporatus, is the past participle of corporare or ‘form into a body,’ also from corpus, corpor- ‘r body.’ Is up to the free will of each ISKCON Member to select what kind of Corporate or Body they will belong to—thus begining to reveal for the first time in their entire existence2 their ultimate and inherent siddha-deha or spiritual body. Prabhupade Matir Astu. Alas! Are we happy of having 500 temples —as if Srila Prabhupada's ISKCON belongs to a limited Corporation— at a moment when the world needs Zillions of temples? What a shame! In India alone, where there must be billions of Iskcon Corporations (conformed of groups of households) we have only two —and unable to learn the philosophy of achintya-bhedabheda deceitful people make them fight in the Courts like Gaudiya Math— Iskcon Mumbai vs. Iskcon Bangalore. Pity on you, pity on me! Is no longer Srila Prabhupada amongst us, as we neglect his Unifying presence in his most dynamic and variegated spiritual mission? Is no longer valid the term "He Created a House Where Everybody Could Live?" Is this term addressing the small Iskcon Corporation of New York, or the all-Expanding Maha-ISKCON that Prabhupada promotes in his eternal Bhaktivedanta Purports? If Sri Krishna is our Original Guru, the term "God brothers and God sisters" means "Brothers and Sisters In God's Family." First reconcile Iskcon-Mumbai & Iskcon-Bangalore, and then promote all other Iskcon SISTER-Corporations 3 —meant to manifest everywhere in India and the world— to integrate the ALL-INCLUSIVE spiritual Maha-ISKCON coming directly from Goloka.4 A sign of Spiritual Leadership is to spread Love & Trust like The Harmonists Bhaktivinoda Thakura, Srila Bhaktisiddhanta, and Srila Prabhupada are always doing. Impersonalists promote anarchy in the realm of Diversity—Vaishnavas Don't. Are not there Really Aspirant Spiritual Leaders in the ISKCON-GBC, who would undestand this simplest sentiment and profound philosophcal Truth?
ISKCON & MAHA-ISKCON
— GURU-TATTVA AS IT IS —
DIKSHA SHIKSHA-GURU VICHARA
Considerations on Equality and Differentiation amongst the only Initiating (diksha) Spiritual Master that Vaishnava students should accept, and the many Instructing (shiksha) Spiritual Masters that may also accept within ISKCON, and everywhere else in MAHA-ISKCON --------
Everything explained herein is an “As It Is” paraphrase of what is
Unambiguously explained in the Glorious teachings of
NOTE: Parts of this dissertation, or its entirety, can be translated into any language; reproduced by any kind of media; printed and distributed by all types of media, ONLY if preserved As It Is, thus without the need of a written consent from the author. Therefore, it is required that all translations and prints maintain the exact emphasis on texts in bold, capitals and/or underlines, as on this original version.
ISKCON & MAHA-ISKCON
GURU-TATTVA AS IT IS
DIKSHA SHIKSHA-GURU VICHARA
Considerations on Equality and Differentiation amongst the only Initiating (diksha) Spiritual Master that Vaishnava students should accept, and the many Instructing (shiksha) Spiritual Masters that may also accept within ISKCON, and everywhere else in MAHA-ISKCON
Sri Krishna as the Original Guru is One in tattva (Truth), and also Many in rasa (Relationships). Each of the many equal and direct personal expansions from Sri Krishna manifest with different moods. Sri Krishna requests that His eternal Bona Fide Representatives or ritvik-gurus be considered non-different than Him (SB 11.17.27). However this injunction is observed only under the principle of His rasa with His pure devotees, not on tattva since the pure devotees will never be like Sri Krishna, Who is Bhagavan. Pure devotees are considered Bhagavatas, or similar to Him due to their close relation with Bhagavan, thus having achieved 78% of Krishna's qualities.
The equality amongst the infinite ritvik-gurus (Representatives) of Sri Krishna is based on spiritual terms, or tattva. However they all differ since there are infinite representatives of Krishna's Divine Grace holding eternal individualities, and consequent moods or rasas. Vaishnava conclusions permanently embody the eternal network-like intermingling principles of tattva and rasa, which are absolutely present in all kinds of relationships—whether in the mundane or spiritual worlds. Thus, while obeying one's inner rasa it is not so important who one's dikshsa-guru is, but who are the shiksha-gurus one has accepted and faithfully served throughout one's entire life.
ISKCON's devotees naturally enter into a different class of relationships never practiced before. Because ISKCON devotees are not members of a particular ethnic, religious, or mundane varnashrama denominations, Srila Prabhupada's ISKCON is transcendental, thus follows daivi-varnashrama or sanatana-dhama. This is the ISKCON Srila Prabhupada brought form Krishnaloka, or MAHA-ISKCON. Those who don't realize this, and mainly follow the ISKCON incorporated in some place of this world are "caste" conscious neophyte Vaishnavas. Therefore neophytes are NOT complete Krishna conscious, neither Prabhupada conscious.
By ignoring Vaishnava transcendental formulas (siddhanta) one cannot become liberated (siddha). Therefore Srila Prabhupada's ISKCON-GBC is becoming ransacked and divided by some neophyte members. If one does not understand the philosophy given by Sri Chaitanyadeva and Srila Prabhupada, how can be posing as a true Vaishnava spiritual leader, even holding "Bhakti" degrees? It is better to step-down on free will—Krishna will like it. "Cleanness is closer to Godliness."
"According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in such a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth." Srila Prabhupada (Bg. As It Is 10:4)
ISKCON & MAHA-ISKCON
GURU-TATTVA AS IT IS SRILA PRABHUPADA'S VIRAHA-ASHTAKAM
Eight prayers written by His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada to his Guru Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura. First published in 1956
FOURTH ASHTAKAM: 1. Prosperity and mystic perfection, it is all there in your words. “Because the residents of Vraja have life, therefore they are preaching;”2. The “fixed intelligence” (vyavasayatmika buddhih) as it was explained by Vishvanatha Chakravarty has become destroyed by the force of Maya; 3. Those who were not fixed in devotional service have spread the mission into many branches. It appears that the tigress of desire for material name and fame contributed to this; 4. The essence of your message did not enter their ears. Where will I get the strength myself to perform this Hari Nama Sankirtana?5. To chant the Holy Name is the message of my guru. If I don’t accept this there is no truth anywhere; 6. Your greatest fame is that you preserved the greatest of religions. Anyone who accepts the Holy Name from you is qualified; 7. If everyone who has attained this qualification goes and makes disciples then the suffering conditioned souls in the material world will all be deliver; 8. Oh Srila Prabhupada, you suffer to see the jivas’ suffering condition; on this day of your separation I feel only desolation. SRILA PRABHUPADA'S VaishishtyA-ashtakam
In eighty verses Srila Prabhupada glorifies his spiritual master's appearance anniversary. Composed while living in Sri Vrindavana at the temple of Sri Radha-Damodara in 1961
FIFTH VAISHISHTYA: 41. If there is only one Supreme Lord, then a true sadhu, even if his wealth increases, gives up his desire for profit, adoration and prestige in this material world;42. Your gold, brother, is the father of sense gratification. This meaningful statement was spoken by Prabhupada himself; 43. Give up your wealth for preaching. Sit down together and make a special effort to come to a decision; 44. The Supreme Lord Himself says that everything is His. Don’t protest. Just unite and preach; 45. Srila Prabhupada gave this final message himself. Take great care to do that completely and in all respects; 46. Otherwise your sannyasa will be wasted and useless. O saintly ones be careful; otherwise afterward you will regret; 47. So what is the difficulty for all of us to come together in this way? And why do all these things even have to be said to you?; 48. Give up your stubbornness; there is no time! Come, all my brothers, on this auspicious holy occasion. SIXTH VAISHISHTYA: 49. When will that day come when there will be a temple established in every house in every corner of the world?;50. When the high court judge will be a Gaudiya Vaishnava with tilaka beautifully decorating his forehead; 51. When a Vaishnava winning votes will be elected president of the land, and preaching will be spread everywhere; 52. The demons simply plunder the Lord’s wealth. The helpless populace cries “hay, hay” in distress; 53. The demons want so many plans just to cheat the people. They sell wheat flour at thirty-two rupees a mound; 54. Will opening a factory fill a hungry man’s belly? Being oppressed by starvation, they will eat grass and mango pits; 55. Wearing a two paisa string, a man is called a brahmana. Wearing a saffron cloth, he has become a sannyasi. 56. The householders beg from the sannyasis, and why not? The sannyasis have tens of millions of rupees in the bank; 57. As the days pass, the influence of Kali-yuga increases and the poor jivas are all crying in distress; 58. Ten thousand cows are killed daily, and the nation’s expert leaders are all eating untouchable foodstuffs; 59. People of muddy intelligence increase day by day. A man and his wife separate simply on a mere word; 60. Everyone has become a witch by the influence of the age. Everyone is unhappy due to the absence of the mercy of the Vaishnavas.
Introduction (Pg. 16). CHAPTER ONE Chapter One - Diksha shiksha-guru vichara(Pg. 20); Founding Documents for ISKCON, which Lead to Maha-ISKCON - Constitution of Association (Pg. 23); ISKCON and Maha-ISKCON Conception (Pg. 25); Delineating ISKCON and Maha-ISKCON Guru-tattva, to reconcile Srila Prabhupada's original ISKCON Society Incorporated in New York during 1966, with his Maha-ISKCON Movement—his eternal Trans-Corporate Trans-Geographically located in Krishnaloka (Pg. 25); Dividing Thesis (Pg. 25);Dividing Antithesis (Pg. 25); Reconciliatory Synthesis (Pg. 26); Conclusion (Pg. 28). CHAPTER TWO ISKCON and Maha-ISKCON (Pg. 30); Srila Prabhupada's Vaishishtya-ashtakam Prayers to Save Srila Bhaktisiddhanta Sarasvati's Mission (Pg. 30); Srila Prabhupada's Guidelines to Gradually Transcend from ISKCON to Maha-ISKCON (Pg. 31); HDG A.C. Bhaktivedanta Swami Prabhupada's Directives of Management - July 28th 1970 (Pg. 32). Srila Prabhupada's Directives of Decentralization (pg. 33). Guidelines to Incorporate ISKCON Corporations into Maha-ISKCON (Pg. 35); ISKCON's Shortsighted Terminal Management is to be Approached as a Maha-ISKCON Resolve (Pg. 38). CHAPTER THREE Guru-tattva siddhanta (Pg. 43).
1—Importance of the proper siddhanta by Srila Bhaktisiddhanta Sarasvati Thakura (Pg. 43).
2—importance of the proper siddhanta by Srila A.C. Bhaktivedanta Swami Prabhupada (Pg. 43).
3— Diksha and shiksha-gurus - Unambiguous description on how the principle of shiksha and disksha-guru are One and Different on spiritual terms (Pg. 45).
4— Independent and Institutional or Professional Ritvik-gurus(Pg. 49).
5—Srila Prabhupada's Lecture at Sri Mayapur, April 6, 1975 (Pg. 52).
6— Srila Prabhupada Is Not Supportive of the “Ritvik-diksha on His Name” Theory (Pg. 56).
7— Letter to HG Hari Sauri Dasa Revealing the Personal Process of Initiation (Pg. 57).
8— Srila Prabhupada's Letter to all ISKCON-GBC and Temple Presidents Revealing the Personal Process of Initiation - 9 July 1977 (Pg. 57).
9—Srila Prabhupada is the diksha spiritual master of all ISKCON Members who joined ISKCON until his physical departure in nov 14th, 1977 (Pg. 59).
10— The Bona Fide Spiritual Master and the Bona Fide Disciple (Pg. 60).
CHAPTER FOUR Meditation on Srila Prabhupada's Poems (Pg. 67).
Srila Prabhupada's Viraha-ashtakam (Pg. 67).
Srila Prabhupada's Vaishishtya-ashtakam Eighty Prayers to Save Srila Bhaktisiddhanta Sarasvati's Mission (Pg. 69). CHAPTER FIVE Guru-tattva - Chapter VII (True Identities of the Spiritual Masters) From "Who Is Prabhupada," Published in 1999 by the Same Author (Pg. 73). Preface (Pg. 73). PART I - The Basics Of Guru-tattva(Pg. 75).Psychology Leads To Philosophy (Pg. 78).Proper Power of Discrimination, samskaras and its Psychological Influences. Vaishnavis should Never offer diksha to Male Devotees (Pg. 79).
A— Western and Indian gurus (Pg. 82).
B— Kanishtha, Madhyama, and Uttama gurus (Pg. 83).
C— Brahmachari, Grihastha, Caste-Goswami, Sannyasi, and Babaji-gurus (Pg. 85).
D— Goshtianandi (sannyasi) and Bhajananandi (babaji) gurus (Pg. 92).
E— Harinama-mantra, Gayatri / Gopala-mantra, and Sannyasa-mantra gurus (Pg. 96).F— Diksha and Shiksha-gurus (Pg. 98).
G— Independent and Institutional or Professional Ritvik-gurus (Pg. 103).
H— Prakrita-sahajiya and Kali-chela or Patanavadi-gurus (Pg. 110).
Demoniac Influences In Materialistic People (Pg. 117).Patanavadis Are Real Enemies of Vaishnavas (Pg. 113). PART II - Essentials of Guru-tattva, Three Eternal Relationships of the Soul (Pg. 118).Diksha and Shiksha-parampara (Pg. 120). Offensive Chanting of the Holy Name and its Dreadful Effects (Pg. 121).Approaching a Guru (Pg. 121). All are Guru (Pg. 123). Qualified Gurus do not Immediately or Whimsically apply the Siddhanta (Pg. 124).Nine Fundamental Stages of Guruship (Pg. 129).
"On the other hand, that literature which is full with descriptions of the transcendental glories of the name, fame, form and pastimes of the unlimited Supreme Lord is a transcendental creation meant to bring about a revolution in the impious life of a misdirected civilization. Such transcendental literatures, even though irregularly composed, are heard, sung and accepted by purified men who are thoroughly honest."
‘shastra-guru-atma’-rupe apanare janana
‘krishna mora prabhu, trata’—jivera haya jnana The forgetful conditioned soul is educated by Krishna through the Vedic literatures,
the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Krishna is his eternal master and deliverer from the clutches of maya. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.
(Cc. Madhya, 20.123)
krishna yadi kripa kona bhagyavane
guru-antaryami-rupe sikhaya apane Krishna is situated in everyone’s heart as chaitya-guru, the spiritual master within.
When He is kind to some fortunate conditioned soul, He personally gives one lessons to progress in devotional service, instructing the person as the Supersoul within
and the spiritual master without. (Cc. Madhya, 22.47)
naivopayanty apachitim kavayas tavesha
brahmayushapi kritam riddha-mudah amarantah
yo ’ntar bahis tanu-britam asubham vidhunvann
acharya-chaittya-vapusha sva-gatim vya nakti O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma,
for You appear in two features—externally as the acharya and internally as the Supersoul—
to deliver the embodied living being by directing him how to come to You. (SB. 11.29.6)
yasya deve para bahktir yatha deve tatha gurau
tasyaite kathita hy arthah prakashante mahatmanah Only unto those great souls who serve guru and Krishna with implicit faith is the import
of the Vedas fully revealed. (Svetashvatara Upanishad, 6.23)
mantra-guru ara yatra shiksha-guru-gana
tanhara charana age kariye vandana I first offer my respectful obeisances at the lotus feet of my initiating spiritual master
and all my instructing spiritual masters. (Cc. Adi, 1.35)
nama om rupa-padaya radha-preshtaya bhutale
sri maha-prabhupadaya bhaktivedanta namine I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is also known as Maha-Prabhupada after widely opening the free access to all other Prabhupadas of the Gaudiya Vaishnava lineage, having delivered them through his personal example, books and teachings to all Western and Eastern Gaudiya Vaishnava students. He is also known as Mahaprabhu-pada, having fully surrendered to Sri Gauranga's lotus feet. He is very dear to Srimati Radharani, having taken shelter at Sri Rupa Manjari’s lotus feet. (R.A. Sadhudasa Anudasa’s diksha-guru-pranama)
gurvajnam sirasi-dharyam shaktiavesha sva-rupine
hare-krishneti mantrena pashchatya-prachya-tarine Taking the order of Srila Bhaktisiddhanta Sarasvati Thakura on his head, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada became empowered by Nityananda Prabhu to act as His shaktiavesha-avatara. He distributed the Hare Krishnamantra all over the Eastern and Western world. (Swami Bhaktisundara Govinda’s shiksha-guru-pranama)
namas te sarasvate deve gaura-vani-pracarine
nirvishesha-shunyavadi-pashcatya-desha-tarine I offer my most respectful obeisances are unto you, O my spiritual master servant of Sarasvati Gosvami, who is so kindly spreading the message of Lord Gauranga all over, and particularly in the Western countries by constantly and lovingly accepting all its inhabitants, even though they have been always polluted with impersonalism and voidism.
nama-shreshtham manum api sachi-putram atra svarupam
rupam tasyagrajam uru-purim mathurim goshthavatim
radha-krishnam giri-varam aho radhika-madhavasam
prapto yasya prathita-kripaya sri-gurum tam nato ’smi I bow down to the beautiful lotus feet of my spiritual master by whose causeless mercy I have received the supreme holy name, the divine mantra, the service of the son of Sachimata, the association of Svarupa Damodara, Rupa Gosvami, and his older brother Sanatana Gosvami, the supreme abode of Mathura, the blissful abode of Vrindavana, the divine Radha Kuëna and Govardhana Hill, and the desire within my heart for the loving service of Sri Radhika and Madhava in Vrindavana. (Harinama-diksha-guru-pranama)
vande 'ham sri-gurum sri-yuta-pada-kamalam sri-gurun vaishnavams cha
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sri-radha-krishna-padan saha-gana-lalita-sri-vishakhanvitams cha I offer my respectful obeisances unto the lotus feet of my spiritual master and of all other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaishnavas and unto the six Gosvamis, including Srila Rupa Gosvami, Srila Sanatana Gosvami, Raghunatha dasa Gosvami, Jiva Gosvami, and their associates. I offer my respectful obeisances unto Sri Advaita Acarya Prabhu, Sri Nityananda Prabhu, Sri Chaitanya Mahaprabhu and all His devotees, headed by Srivasa Thakura. I then offer my respectful obeisances unto the lotus feet of Lord Krishna, Srimati Radharani, and all the gopis, headed by Lalita and Vishakha. (Mangalacharana)
boro-baba svarupa gaura-prema-dharma
tanhara charana age kariye vandana I offer my respectful obeisances at the lotus feet of my instructing spiritual master samasti-shisksha-guru Srila Boro Babaji Mahashaya, who is the embodiment of Sri Chaitanya's Universal Religion of Love. (R.A. Sadhudasa Anudasa samasti-shisksha-guru pranama)
vancha-kalpatarubhyash cha kripa-sindhubhya eva cha
patitanam pavanebhyo vaishnavebhyo namo namah I offer my respectful obeisances unto all the Vaishnavas devotees of the Lord. They are just like desire trees, who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls. (Vaishnava-pranama)
This dissertation about Guru-tattva-vichara is dedicated to my eternal initiator spiritual master (diksha-sad-guru), who is also my predominating instructing spiritual master (adi-shiksha-sad-guru) Shakti Avesha Avatara Srila A.C. Bhaktivedanta Swami Prabhupada, the Founder-acharya of ISKCON – The International Society for Krishna Consciousness. He also gives me the insight to always perceive the same institution as his MAHA-ISKCON — The Inclusive Society for Krishna Consciousness, or a society that imbues the spiritual reality in practical terms, which are beyond the corporate bylaws that pervade the world of duality.
This dissertation is also dedicated to all readers, who inheriting the spiritual legacy of Srila Prabhupada are destined to become spiritual leaders. Particularly to all the ISKCON members, who have become so after accepting Srila Prabhupada as their eternal and most prominent adi-shiksha-sad-guru.
It is also dedicated to the unlimited shiksha-gurus —whether sad-gurus or not— I have accepted since time immemorial. Such instructing spiritual masters continue expanding in my wrecked life as Sri Nityananda Prabhu's grace, Who is the personal compassionate representative of the conglomerate of all gurus (samasti-guru). It is most particularly dedicated to the representative of the conglomerate of all my instructing spiritual masters (samasti-shiksha-guru) the Great Babaji Mahashaya.5
I’m also eternally indebted to my first instructing spiritual guides in my present life, who through their humble and compassionate example continue to inspire my search for Sri Krishna. I refer to my Divine Guardians, who in the present lifetime manifested as my dear mother Madhavi Dasi, my dear grandmother Vicenta Fazio de Cava, and Vaishnava Thakura Jesus Christ of Nazareth.
I also wish to thank my two God brothers—who also happen to be my blood brothers in the present lifetime—HH Keshava Dasa Swami and HG Akinchana Dasa, for their direct and indirect participation in my gradual development of Krishna consciousness.
Finally I need to extend my thanks to my several God brothers within the ISKCON-GBC, who earnestly pursue the path of brahminical behavior amongst many opposing forces. Such opposing forces represent Krishna's external energy in the form of kanishthas, or weak aspirant Vaishnavas influenced by the rogues of Kali (jealousy, envy, lust and anger). I'm also thanking them since their sabotaging of Srila Prabhupada's ISKCON through their misgivings —after exposure to philosophical and managerial faults in decades— still fail to correct them, and has inspired the compilation of this dissertation. The characteristics of Western sub-cultures are remarkably impersonal and predominant (nirvisheshsa-shuniavadi pashchatya-desha), and are rapidly influencing also India.
Constructive criticism manifest from the inspired side within us to see Srila Prabhupada's mission efficiently spreading in succor of the suffering jivas of Kali-yuga, since Srila Prabhupada's ISKCON is fully spiritual, thus also known as MAHA-ISKCON.
SRILA A.C. BHAKTIVEDANTA SWAMI PRABHUPADA
What follows are portions of a lecture by Srila A.C. Bhaktivedanta Swami Prabhupada, originally published in The Harmonist6 (Vol. XXXII, No. 12-13, March 4, 1936) addressed on the advent day of His Divine Grace Om Vishnupada Paramahamsa Bhaktisiddhanta Sarasvati Thakura Srila Prabhupada. Thereupon he clearly delineates the universal conception of Sri Guru. Therefore, conclusively emphasizing the non-sectarian conception of the line of Srila Rupa Goswami Prabhupada that the spiritual master is not to be limited to a particular person, form or institution. He also confirms that the teachings of Lord Chaitanya are always prone to fall in the hands of unscrupulous persons.
(Note: Bold type added to emphasize meaning)
The Fundamental and Universal Principle of Guru (Guru-tattva)
shaksad-dharitvena samasta-shastrair / 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 injuction 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 Math, 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, Om Vishnupada Paramahamsa Parivrajakacharya, Sri Srimad Bhaktisiddhanta Sarasvati Goswami Maharaja.
Sixty-two years ago, on this auspicious day, the acharya-deva made his appearance by the call of Thakura Bhaktivinoda at Sri Kshetra, Jagannatha Dhama at Puri.
Gentlemen, the offering of such 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.
In the Mundaka Upanishad (1.2.12) it is said:
tad-vijnartham sa gurum evabhigacchet / samit-panih shrotriyam brahma-sishtham
“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 cannot be two. The acharyadeva to 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 Bhagavatam (11.17.27) it is said:
acharyam mam vijaniyan navamanyeta karhichit / na martya-buddhyasuyeta sarva- deva mayo guruh
“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 appears before us to reveal the light of the Vedas and to bestow upon us the blessing 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 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, Puranas, Bhagavad-gita, Mahabharata and Srimad Bhagavatam.
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 the Bhagavad-gita (4.34):
tad viddhi pranipatena pariprashnena sevaya / upadekshyanti te jnanam jnaninas tattva darshinah
“Just approach the wise and bona fide spiritual master. Surrender unto him first and try to understand him by inquires and service. Such a wise spiritual master will enlighten you with transcendental knowledge, for he has already known the Absolute Truth.”
To receive transcendental knowledge, we must completely surrender ourselves to the real acharyadeva 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 transcendental knowledge. Today’s meeting for offering our humble services and homage to the feet of the acharya will enable us to be favored with the capacity of assimilating the transcendental knowledge so kindly transmitted by him to all persons without distinction.
Gentlemen, although it is imperfectly that we have been enabled, by his grace, to understand the sublime messages of our acharya 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 to his lotus feet for releasing us from our present causeless unwillingness for serving the Absolute and all souls.
Sitting at the feet of the gurudeva, 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 Martya-loka, the world where everything is destined to die. He appeared before us four hundred and 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 gurudeva, with his usual kindness, saved us from this horrible type of degradation, and therefore we bow down at his feet with all humility. We are happy that we have been relieved of this horrible type of malady by the mercy of His Divine Grace. 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 Transcendence, still, 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.
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 the helpless captivity. Had he not appeared before us, we would not have been able to understand the eternal truth of the sublime teachings of Lord Chaitanya.
Personally, I have no hope for any direct service of the coming crores [millions] of births in 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 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.
Abhaya Charana Dasa
For Members, Sri Gaudiya Math, Bombay
OBSERVATION: Srila Prabhupada wrote this Vyasa-puja homage to his gurudeva as an essay on guru-tattva few months before his physical departure on 30th December 1936. Srila Prabhupada signed his offering with his legal name although he received diksha on 1933 under the name Abhaya Charanaravinda; however he was not broadly known to most of his God brothers. Amongst his most intimate God brothers is Srila B.R. Sridhara Maharaja from Sri Navadvipa Dhama. When Srila Prabhupada began using the title "Bhaktisiddhanta" while preaching on behalf of The League of Devotees, many God brothers complained to Srila Sridhara Maharaja about it, knowing the intimate relationship they both had established. Srila Sridhara Maharaja was a well known learned and respected senior sannyasi of the Gaudiya Math —who was always identified in the line of The Harmonists—, approached Srila Prabhupada and suggested him to use the title "Bhaktivedanta" to what Srila Prabhupada kindly agreed upon. Srila B.P. Keshava Maharaja, who had accepted the sannyasa-mantra from Srila Sridhara Maharaja to later offer it to our Srila Prabhupada, had already began to adopt the title "Bhaktivedanta" for all Vaishnavas that accepted the sannyasa-mantra from him. Srila Prabhupada was the first devotee on the Gaudiya Math to maintain the initials of his devotional name in front of his sannyasa name, although he was directly criticized for doing so. Regardless his great individuality among all his institutionalized God brothers A.C. Bhaktivedanta Swami continued being criticized for having adopted the title "Prabhupada." By having made available to the whole world the knowledge about all "prabhupadas" A.C. Bhaktivedanta Swami Prabhupada is known as Maha-Prabhupada, and also as Mahaprabhu-pada due to his complete surrender to Sri Krishna Chaitanya Mahaprabhu's mission.
Concluding Portion of His Vyasa-Puja Address Given on February 24, 1924
Humbler Than A Blade Of Grass It is only when we have occasion to listen to the praises of the Supreme Object of all praises from the Master and they react on our hearts that we may learn about our utter worthlessness. Their profound humility and obedience teach us that it is never possible to approach God and His devotees except by such humble submission. If we learn to be arrogant, we would surely be deprived of the service of God and His devotees for good. 'There are persons who do not worship His devotees while worshipping God. Verily, they are arrogant persons and not worshippers of God.' In the matter of worship, God and His devotees are to be equated. If the same devotion with which we worship God is not aroused in our hearts to the feet of His devotees, we are rendered perfectly worthless, and will have lived in vain.
All of them are instructing me about the highest service of God. May we be ever ready to sweep away from our hearts, by the rough application of hundreds of pointed broomsticks, the wicked design of desiring to be honored above other persons by the devotees of God. God will be merciful to us, and we shall be blessed by the gift of devotion to His Divine Feet the very day that we are delivered from the evil desire of seeking advantages and honors from others. A person is relieved from all ineligibilities by being imparted fitness for the service of God. Women, shudras and the rest look condemnable and contemptible in the eyes of the world for their evil deeds. Even such persons are enabled to attain the eternal good by noting the model disposition of the devotees of God, who honor all persons without requiring to be honored, and by following their conduct and teaching. Let us remember the text already quoted: 'There are those who worship God but do not worship His devotees. Verily such persons are arrogant sinners. They are not worshippers of God.'
If we become arrogant after having adopted the path of devotion, if we worship only God and disregard the worship of His devotees, we would be put to manifold difficulties for our offence at the feet of the servants of God; we would be overtaken by the greatest of all misfortunes by being afflicted with apathy for the principle of devotion itself.
"Human life is meant solely for the attainment of the supreme good. Why do I forget it? Why do I forget that I am the meanest and least of all entities? The ambition to lord it over others, to be great, to be an elevationist or salvationist, is brought about when we allow ourselves to fall victims to the temptations of the deluding energy of God. Such ambition is petty and useless. If there is any use in curbing one's hankering after becoming great in the eyes of the world, if there is any use in gaining one's real health, it is imperative to accept the line of the thought of the Vaishnavas.
Those who are fit possess abundant power of devotion. They are strong. I should not apply myself to find out the shortcomings of the Vaishnavas, or to condemn the service of Lord Vishnu or to seek to establish my own point of view by neglecting the method by which I may be enabled to serve the Lord and His devotees. No language can describe the havoc that is wrought in human life by such arrogance. I make this submission with all humility, 'May you kindly refrain from merely imitating the conduct of the Vaishnavas. May you always follow their line of thought.' There is no relationship for us other than with the devotees of Vishnu. Relationship with other persons can only aggravate the desire for sensuous gratification.
"Many a year has now passed over me one by one. I at last realize that there is no other help for me than the mercy of the holy feet of the Vaishnavas. Every one of my acts is fit to be attacked. I pray to those, who look down upon me, that if they consider that it is allowable for me to follow the conduct and the teachings of the Vaishnavas, they would no longer maintain that attitude. They will kindly impart to me the needful strength and fitness to communicate their power to those who are stupid and ignorant and devoid of all strength.
One who serves Lord Hari counts himself as the least of all entities. One is lifted to the highest order of the Vaishnavas when one can feel oneself the least of all. One can then proclaim out the message of the highest devotion to Lord Hari."
“The best of all persons deems himself to be less than all others.” Such is the great dictum.
It is necessary for the best to scrutinize one's ineligibility. Why should a person be anxious to pry into the defects of other when he does not seek to scrutinize his own conduct? Is this the disposition of the Vaishnava? On the other hand, even those who are low in the scale of service may attain the higher level. Let us remember the texts: 'Not to speak of persons who listen to and remember with care the instructions of the spiritual scriptures, even those who live by sin, viz. women, shudras, Hunas, Savaras, and the birds of the air, can know God and prevail over His deluding power if they follow the conduct of the devoted servants of the Lord who covers all the worlds by His wonderful strides!
The acts and expressions of the Vaishnavas cannot be understood even by the wise. The devotees are attached to the Lord who pervades the worlds with His wonderful strides. Let us not be misled by the apparent sight. Many a person has been liable to mistake the pebble for the pearl, the snake for the rope, evil for good, by failing a victim to delusion by relying on apparent sight. It is only when a person allows himself to fall into the clutches of self-delusion that one's senses show their eagerness for supplying the wants incidental to the phenomenal world by supposing himself to be an inhabitant of the same. We should consider well how we are to be delivered from being thus exploited by the deluding energy. It will never bring us relief if we adopt the lordly mentality for supplying our present inadequacies and for avoiding what certain hasty observers have been pleased to dub as 'the slave mentality' of the devotees of God. Such modes of thinking accelerate our march towards the inferno by plunging us into the course of sensuous indulgences.
If we disregard or ignore the devotees of God for elevating ourselves, we would thereby be cast into the prison of three dimensions and spring toward inflation instead of contraction. "I will be good; I will be cured of my mundane desires; I will have real well-being;" this is the proper kind of judgement. But it is not at all laudable to entertain the contrary thoughts: "I will be great, I will gratify my malice by stopping the course of the whole world." It is by no means proper to set up one's superiority against the worshipfulness of God's devotees. The path of hearing to the Transcendental Word has been rendered devious by the misinterpretation of the text "Aham Brahmasmi." I have listened to the true interpretation of the text at the lotus feet of my divine master. It is to this effect, "It is our eternal duty to chant constantly the Name of Hari by being infinitely more truly humble than the smallest blade of grass, more truly forbearing than even the proverbially patient tree, and to honor others without seeking honor.
What persuasive courtesy, what humility do these words express! How great is the benefit, how great the good that we may have by listening to such words! We have it from the Talaba Upanishad that those who aspire to be masters of the devotees, who are the masters of God Himself, are indeed most culpably arrogant. Srimad-Bhagavatam significantly declares, "Let those who profess to know God brag of their knowledge, but let me have nothing to do with such fellows. This is all I have got to say in this matter."
Not one among the paths of this material world is a path of the service of the Divinity. The idea that one should be master of God's devotees leads to inferno. It is harmful to follow any worldly path. To follow the devotees of God is the only path that leads to one's real good. Whatever method is followed by the devotees is worthy of being cherished with utmost love and reverence.
Holding the blade of straw between my teeth I pray time and again for this only boon, that I may be a particle of dust of the lotus-feet of the most revered Sri Rupa Gosvami Prabhu. Let there be birth after birth for us that we may walk in the path of the followers of Sri Rupa by being the particles of dust on the lotus-feet of the devotees of God. The root of it all is humility or the due realization of one's own ineligibility. If the conviction of our unfitness for the service of God is revealed to us either automatically or by the instruction of other persons, we are only then in a position to appreciate the beauty of the lotus-feet of God's devotees. In all the tasks of the average people of this world the idea that is uppermost is how to promote the gratification of one's senses. If we happen to be obsessed with the idea that it is the path of religion, we would be prevented for good from becoming truly religious.
All persons are accustomed to worship the Beautiful Feet of God. But the conception that God is to supply our comforts and conveniences in lieu of worship is worthy of a shopkeeper. That we are to receive some other things in exchange for our worship is not the trend of thought of the devotees of God. If one seeks to follow such a course, one will never understand the nature of service to Krishna. God is full of the highest well being. It is no proof of one's goodness of judgement to pray to God for the gratification of one's senses instead of the highest good. It should be the duty of all persons to follow the line of thought that seeks to find out how Krishna is to be served.
"Oh my Lord, I pray to Thee for being employed in Thy service. I will no more serve dogs and horses, iron and gold, men and gods. I have courted my own destruction by engaging in their service. Thy service, O Lord, is the only means of being delivered from this dire misfortune. But it is a far cry to seek to obtain Thy service without serving those who have dedicated themselves to Thy service. The service of thy devotees is productive of greater good than any other method!"
We do not find God in this world. The devotees, who serve God out of their mercy, show themselves to us. We should follow their conduct and teaching. It is the only path to our well-being. Due to our meagre education and small experience, to most of us the ideas and ways of thinking of the devotees of God appear to be unedifying "slave mentality." Let us not indulge in such profane ravings under the urge of mental aberration. On the contrary, our line of thought should be, "Let the censorious people calumniate us to their hearts' content. We will not mind them. Let us roll in the dust and forget everything in the ecstasy of intoxication by excessive drinking of the strong and tasty wine of the Love of Lord Hari."
Bhakti Siddhanta Sarasvati