The Bogus Disciple’s Servitude to Guru and Worship of Hari

The Relationship Between Kṛṣṇa and the Jīva

jīvera svarūpa haya kṛṣṇera nitya-dāsa
kṛṣṇera taṭastha-śakti bhedābheda-prakāśa

(Caitanya-caritāmṛta, Madhya 20.108) 

The inherent nature of the jīva (individual soul) is as the eternal servant of Kṛṣṇa. The marginal potency of Kṛṣṇa manifests both difference and non-difference.

kṛṣṇa—nitya-prabhu, āra jīva—nitya-dāsa
kṛṣṇa-prema—nitya-jīva-svabhāva-prakāśa

(Prema-vivarta)

Kṛṣṇa is the eternal Lord, and the jīva is the eternal servant. Kṛṣṇa-prema (love for Kṛṣṇa) is the natural expression of the eternal jīva. 

The root foundation of all energy, the personification of all nectarean transcendental sentiments (akhila-rasāmṛta-mūrti), the master of Māyā, Śrī Hari, is the only ultimate reality (para-tattva). The jīvas are His diverse parts and parcels, and devotion (bhakti) is the only process of attaining the goal, which is servitude to Kṛṣṇa or love for Kṛṣṇa (kṛṣṇa-prema). This is the nature of the pure soul or its perfected identity. Kṛṣṇa is the complete spiritual entity, and the jīva is a minute consciousness. Kṛṣṇa is the sole sun of the spiritual world, while the jīva is like a particle of His rays. Kṛṣṇa is the eternal master of the jīva, and the jīva is Kṛṣṇa’s eternal servant. Kṛṣṇa attracts, and the jīva is attracted; Kṛṣṇa is complete, and the jīva is minute. Following in Kṛṣṇa’s eternal guidance, or servitude to Him, is the eternal constitution or dharma of the jīva. Kṛṣṇa possesses unlimited powers, and the jīva exists as a transformation of His marginal potency. Because the jīva is situated between matter and spirit, he is inherently distinct. Therefore, there is always an eternal distinction between the Lord and the jīva. The three realities—Bhagavān, jīva, and Māyā—are eternal and real.

The Cause of the Jīva’s Bondage

kṛṣṇa-bhuli’ sei jīva anādi-bahir-mukha
ataeva māyā tāre deya saṁsāra-duḥkha

(Caitanya-caritāmṛta, Madhya 20.117)

“Having forgotten Kṛṣṇa, that jīva has turned away from Him since time immemorial. Therefore, Māyā subjects him to the sufferings of material existence.”

kṛṣṇa-bahir-mukha hañā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpatiyā dhare

‘āmi siddha kṛṣṇa-dāsa’—ei kathā bhule’
māyāra naphara hañā ciradina bule

(Prema-vivarta)

When the jīva turns away from Kṛṣṇa, seeking enjoyment, Māyā immediately grasps him. Forgetting, “I am the perfect servant of Kṛṣṇa,” the jīva wanders in illusion, serving Māyā eternally. 

Though the jīva’s true nature is spiritual, due to its minuteness, it is susceptible to the influence of material nature. The Lord is the controller of Māyā, while the jīva is under its subjugation. Though both Bhagavān and the jīva are transcendental entities, the eternal distinction and non-distinction between them have been established. The jīva’s eternal dharma is servitude to Kṛṣṇa. Service to the master is the sole duty of the servant. Becoming negligent in fulfilling this duty, the jīva has become allured by the splendor of Māyā and fallen into the mundane world, where he experiences suffering through repeated birth and death. In forgetting Bhagavān, the jīva becomes shelterless, afflicted by the threefold miseries, and endures suffering in this world.

The Distressed Condition of the Bound Jīva

The jīva exists in two states: the pure state and the bound state. In the pure state, the jīva has no material entanglement. The notion of being “Kṛṣṇa’s servant” is his pure identity. Kṛṣṇa-prema is his true, essential dharma. The servant’s natural mood of submissive service to the object of worship is the root cause of prema, or prīti. These three entities—the worshiped, worshiper, and worship—are eternally established truths. The eternally liberated jīvas, residing perpetually in Bhagavān’s abode, are absorbed in the bliss of serving Him. Meanwhile, those jīvas who are eternally bound, having deviated from their original dharma, assume material and subtle bodies, identifying with notions like “I am a brāhmaṇa,” “I am a śūdra,” “I am wealthy,” “I am poor,” “I am happy,” “I am miserable,” “I am male,” or “I am female,” and thus consider themselves to be enjoyers of the results of their karma. In this condition, feelings of joy, sorrow, anger, and jealousy reside in the subtle body of mind, intelligence, and ego, while hunger, thirst, and attraction to mundane association permeate the gross physical body. In the pure state, the jīva’s eternal dharma remains unaltered; however, in the bound state, it becomes distorted, converting to an inferior, temporary, and conditional dharma. In the bound condition, the jīva invokes temporary dharma, or adharma, and ends up becoming an atheist. This is his ultimate misfortune. When in such a state, there is no possibility of the jīva’s deliverance—he is condemned to the unending miseries of infernal realms.

Liberation from Saṁsāra and Attainment of Prema via the Shelter of Guru

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā bīja

(Caitanya-caritāmṛta, Madhya 19.151)

While wandering throughout the universe, a fortunate jīva, by the mercy of Guru and Kṛṣṇa, obtains the seed of the creeper of devotion.

ei-rūpe saṁsāra bhramite kona jana
sādhu-saṅge nija-tattva avagata hana
nija-tattva jāni’ āra saṁsāra nā cāya
‘kene vā bhajinu māyā’—kare hāya hāya
kede bale,—“ohe kṛṣṇa āmi tava dāsa
tomāra caraṇa chāḍi' ha-ila sarva-nāśa”

As he thus wanders in material existence, if he encounters sādhus, he learns about his true identity. Realizing his identity, he no longer desires this world, and laments, “Why did I ever serve Māyā?” He cries out, “O Kṛṣṇa, I am Your servant! My ruin has come from abandoning Your feet!”

sad-guru-caraṇe jīva śraddhā-sahakāre
prathame saṁbandha-jñāna pāya suvicāre
tabe sei jīva sādhu-gurura kṛpāya
saṁbandha-jñānete punaḥ kṛṣṇa-nāma pāya
tabe pāya prema-dhana—sarva-dharma-sāra

(Prema-vivarta)

By respectfully taking shelter of the lotus feet of the bona fide guru, the jīva first receives knowledge of his relationship with Kṛṣṇa through deep understanding. Then, by the mercy of sādhus and guru, he attains Kṛṣṇa’s name and reawakens his relationship with Him. Finally, he achieves the wealth of prema, the essence of all dharma. 

When bound in the prison of worldly existence and distressed by the threefold miseries, the jīva becomes tormented by the assaults of lust and anger, the crocodiles and sharks in the ocean of material life, and helplessly drowns. Then, by good fortune driven by sukṛti, his remembrance of Bhagavān emerges. Upon developing some realization of the mistake he has made, he seeks Bhagavān’s mercy.

māyāmugdha jīvera nāhi kṛṣṇa-smṛti-jñāna
jīvere kṛpāya kailā kṛṣṇa veda-purāṇa
śāstra-guru-ātma-rūpe āpanāre jñāna
‘kṛṣṇa mora prabhu, trātā’—jīvera haya jñāna

(Caitanya-caritāmṛta, Madhya 20.122–123)

The illusion-bound jīva lacks kṛṣṇa-smṛti (remembrance of Kṛṣṇa) and knowledge. Out of compassion for the jīva, Kṛṣṇa has given the Vedas and Purāṇas. He reveals Himself via the scripture, guru, and ātmā (Supersoul). The jīva gains knowledge that “Kṛṣṇa is my Lord and savior.” 

To awaken this sense of relationship in the jīva, the all-compassionate Bhagavān, who grieves at the jīva’s suffering, sends His dearest associate to this world as guru. Occasionally, He Himself descends in the forms of sādhu, guru, and śāstra to impart His truth to the deluded jīvas. Thus, Bhagavān’s mercy showers into this world in the forms of sādhu and guru. Through the instructions of the bona fide guru, the jīva who is inclined to serve Bhagavān is enlightened regarding the causes of his fall and the means to regain his original position. The guru who is conversant with the truth, who understands both bondage and liberation, removes the jīva’s doubts and provides proper answers to his questions regarding the nature of this world, the nature of Māyā, the nature of the jīva, the nature of Bhagavān, as well as “who I am, what my duty is, why I am bound in this world, and how I may be liberated.” By receiving sambandha-jñāna from the guru, the jīva re-establishes himself in his essential nature, prema-dharma.

The Necessity of Accepting a Guru

In all fields, whether material or transcendental, success cannot be achieved without the guidance of a competent guru. To gain knowledge of devotion and the reality of Bhagavān, a bona fide guru is indeed essential. Without the mercy of a guru, a jīva can never be freed from bondage by his own efforts, nor can he attain kṛṣṇa-bhakti. Therefore, every sincere follower of Sanātana-dharma who desires the ultimate good must first take shelter of a guru to awaken sambandha-jñāna. Any faithful jīva who is inquisitive about the truth of reality and desires liberation from the bondage of worldly existence must first take shelter of the lotus feet of śrī gurudeva, who embodies the revelation of Bhagavān (bhagavat-prakāśa vigraha). It is imperative then that he accept kṛṣṇa-mantra initiation from that guru and serve him with firm faith and affection. Without receiving initiation, one will endure endless suffering lifetime after lifetime and will not achieve auspiciousness. The life of an uninitiated person is in vain. The offerings of such a person are not accepted by Bhagavān, and all his endeavors are fruitless. Those who cannot control their senses try to calm the restless mind without the shelter of a guru, and though they try to mitigate worldly suffering by their own efforts, they only fall into further miseries. Therefore, like helpless travellers lost at sea without a captain, there is no limit to the direness of their plight.

āśraya laiyā bhaje, tāre kṛṣṇa nāhi tyaje

āra saba mare akāraṇa

saṁsāre pāra hai’ bhaktir sāgare |
je ḍubibe se bhajuka nitāicā̃ndere ||

(Caitanya-bhāgavata Ādi 1.77)

One who worships while taking shelter of the guru is dear to Bhagavān. One who considers guru and Bhagavān to be separate is deprived of bhakti. In crossing over the ocean of material existence, one who desires to truly dive into the ocean of devotion should worship Śrī Nitāicā̃nda (Lord Nityānanda).

Without wholehearted surrender to the lotus feet of guru—who is Śrī Nityānanda incarnate—no one can be rescued from the ocean of unwanted desires. Without adopting the path of śruti (revelatory scripture) and taking shelter of a guru who is both śrotriya (versed in the Vedas) and brahma-niṣṭha (established in the Absolute) there is no chance for the living entity’s welfare. The scriptures advise: “To gain specific knowledge of bhagavat-tattva, a person who longs to serve Bhagavān must come with offerings in hand to a bona fide guru, truly approaching that guru in every way, by body, mind, and words. Only by taking shelter of a bona fide guru who is adept in śabda-brahma (scripture) and parabrahma-niṣṇāta (exclusively surrendered to Kṛṣṇa) can one come to know Parabrahma (the Supreme Brahman).”

tat vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham |

(Muṇḍaka Upaniṣad 1.2.12)

To gain scientific knowledge about That (the Supreme Reality), one must approach a guru who is both śrotriya and brahma-niṣṭha, bringing firewood (as a symbol of dedication) in hand.

ācāryavān puruṣo veda |

(Chāndogya Upaniṣad 6.14.2)

One who has a spiritual preceptor knows.

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam ||

(Bhāgavatam 11.3.21)

Therefore, one who is inquisitive about the ultimate good must surrender to a guru who is well-versed in the scriptures and firmly established in the Absolute Truth, and who has taken shelter of Brahman, being free from material agitation.

The guru’s lotus feet are the source of the seed of bhakti for Bhagavān, and seeking refuge at the guru’s feet is the gateway to attaining bhakti. For this reason, Abhidheyācārya (preceptor of spiritual practice) Śrīla Rūpa Gosvāmipāda has explained in Bhakti-rasāmṛta-sindhu:

guru-pādāśrayaḥ tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam
viśrambheṇa guroḥ sevā sādhu-vartmānuvartanam ||

Thus, one should take shelter of the feet of the guru, receive initiation and instruction on Kṛṣṇa from him, serve him devotedly, and follow the path of the saints.

Now, we turn to the qualifications of a sincere disciple and an authentic guru.

Characteristics and Identification of a Sincere Disciple:

kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-saṁmūḍha-cetāḥ |
yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam ||

(Gītā 2.7)

“I am overcome by weakness and utterly bewildered regarding dharma. Therefore, I surrender to you as your disciple. Please instruct me on what is ultimately auspicious.”

“I am a very foolish, destitute, embondaged soul. I have no real knowledge concerning dharma and adharma (religion and irreligion). As I am unacquainted with bhagavat-tattva, I am overcomeo by the fault of kārpaṇya (weakness). O Ācāryadeva! Kindly instruct me regarding whatever is best for me and thus dispel my doubts. I have accepted the position of your disciple. I have surrendered to you. See me as your servant, for I am surrendered to you, and rectify by your chastisement.” This is the attitude of a real disciple. Only a faithful person of pure character is fit to be a disciple. 

Qualifications for a Guru-Servant, as Indicated by Scriptures:

“Only one who is of good family, humble, pleasing in demeanor, truthful, pure in conduct, intelligent, free from pride, free from lust and anger, faithful, eager to understand the truth, devoted to the service of guru, ready to serve Bhagavān at all times by body, mind and words, sinless, attached to serving and worshiping Hari and guru, self-controlled, and compassionate is fit to be a disciple. Only a person who is free from ego, envy, and laziness, who is devoid of possessiveness of material objects, endowed with a firm sense of friendship with guru, who is not restless and does not see the faults of those who are otherwise virtuous, and who does not indulge in idle talk can become a servant of guru.”

Daily Duties in Direct Service to Guru for a Disciple Aspiring to Truly Serve Guru:

“Duties include daily fetching of a pot of water; gathering kuśa grass, flowers, and wood for sacrifice; cleansing the guru’s body and living quarters; washing the guru’s clothes; engaging in activities dear and beneficial to the guru; treating the guru’s guru like one’s guru; conversing with one’s parents only with the guru’s permission; offering prostrated obeisance to the guru whenever and wherever one sees the guru; lovingly presenting splendid food and drink to the guru and accepting his remnants; working to fulfill the guru’s desires with body, mind, speech, life, and wealth; accepting the transcendental process of initiation (dīkṣā) whereby one becomes capable of taking shelter of Śrī Kṛṣṇa’s lotus feet; knowing that the object of service, Bhagavān Śrī Kṛṣṇa, is situated in the body of the guru; offering obeisance to the guru with the knowledge that He is nondifferent from Bhagavān; presenting all one’s wealth, including one’s body, as a sacred offering.”

The Words of Guru and Scripture are Imperative to the Disciple

One should rise during brāhma-muhūrta, visit the temple of the Lord, offer morning prayers to awaken Bhagavān, remove flowers used in previous worship, offer ārati to the accompaniment of musical instruments, perform one’s morning bath, wear clean clothes and an upper cloth, mark the body with Vaiṣṇava symbols like vertical tilaka and three strands of tulasī beads, wear the syllables of the holy name, bind the śikhā, pick tulasī leaves, and, with the guru’s permission, conduct one’s worship, service, purification of the bodily elements and nyāsa, display the appropriate hand symbols (mudrās) for the deity of the mantra, perform japa, meditation, remembrance, and worship one’s chosen deity (iṣṭa-deva) and the worship of Śālagrāma and śrī mūrti (the Lord’s deity form). One should perform the worship with grand offerings (mahā-upacāra) and honor Śrī Hari with worship at three times of the day, tulasī-pūjā, honoring devotional scriptures, Vaiṣṇava sādhus, conch-blowing, prayers, soulful supplication, recitation of hymns, offering full obeisance (daṇḍavat-praṇāma), presenting offerings of food and fresh fragrant flowers and fruits, offering items precious to oneself, performing ācamana, viewing ārati, beholding the deitys’ forms, singing and dancing in kīrtana before Kṛṣṇa, performing saṅkīrtana, wearing remnant tulasī garlands, drinking śrī caraṇāmṛta, tasting the water used for washing the feet of the deity, consuming the scent of incense, garlands, and other fragrances, relishing the offered foodstuffs, and conducting daily and occasional ritual functions in a manner favourable to bhakti. Every effort should be performed for the pleasure of Kṛṣṇa, including tulasī service, service to sādhus and Vaiṣṇavas, listening to and studying sacred texts like the Bhāgavata, and inquiring into topics of dharma and gathering with sādhus to celebrate festivals such as Janmāṣṭamī and Dola Yātrā, honoring the sacred days of Hari-vāsara (Ekādaśī) and the period of Cāturmāsya-vrata, and especially honoring Kārtika-vrata, observing the eight Mahā-dvādaśīs, observing other Vaiṣṇava vratas, worshipping Hari with mahopacāra (the finest items) in all seasons, giving up various indulgences for the pleasure of Bhagavān, residing in the Dhāma, visiting the places of Kṛṣṇa, performing parikramā, associating with sādhus greater than oneself, and performing śrī nāma-saṅkīrtana. These activities are all imperative for the disciple. 

The true disciple takes shelter at the feet of the śrī guru who knows the truth of Kṛṣṇa and accepts what is favourable to bhakti, rejecting what is unfavourable. He understands Śrī Kṛṣṇa alone to be the supreme protector and maintainer. He does not give distress to any living entities by body, mind, or words. He is forever cautious of committing sevāparādha (offenses in course of serving the deity), nāmāparādha (offenses to the holy name), dhāmāparādha (offenses to the holy abode), vaiṣṇavāparādha (offenses to the Vaiṣṇavas). He maintains a firm commitment to the Vaiṣṇava code of conduct (Vaiṣṇava sadācāra) knowing that is supportive of his bhajana. The practices of wearing three-strand tulasī beads, adorning oneself with twelve marks of tilaka, bowing before Guru, Vaiṣṇavas, and Bhagavān, performing japa and other rituals at the three junctions of the day, circumambulating the tulasī plant and the temple, honoring śrī caraṇāmṛta and mahāprasāda, viewing ārati of śrī mūrti, listening to and reciting the holy kathā of Hari, observing Vaiṣṇava vows, and remaining in the association of sādhus become part of the disciple’s daily routine.

Under the guidance of Guru and Vaiṣṇavas, the disciple engages in discussing sacred texts, maintaining a strict count of japa, and embracing the vow to chant and sing the holy names, knowing these activities to be favorable for devotion. Adopting the principle of “hṛṣīke govinda-sevā, nā pūjibo devī-deva – serving Govinda via all my senses, I will not worship any other demigod or goddess”, he develops deep relish in serving guru and Kṛṣṇa through all his senses. He is neither bhogī (indulger) or tyāgī (renunciate); he practices favorable actions in harmony with Kṛṣṇa’s pleasure. He does not foster hopeless or depressed moods in regard to bhagavad-bhajana. He is at every second established in the words “utsāhān niścayād dhairyāt – enthusiasm, certainty, and patience”.  Service to Guru and Vaiṣṇavas and the congregational chanting of the holy name (śrī nāma-saṅkīrtana) are his life’s dedication. He cherishes the transcendental śrauta-patha (the Vedic path), therefore he longs to grasp the beauty of transcendental service to Bhagavān through the inner ear (citta-karṇa). Expecting nothing in return for service, his life itself is dedicated to service to his guru.

“Guroḥ ājñā hy avicāraṇīyā – He obeys the command of the guru without second-guessing”; therefore, he is a true disciple. The disciple desires only to fulfill the will of his gurudeva and constantly behaves in a way that will satisfy him. Surrender is the sole ornament of the servant of guru. He dedicates everything—body, mind, and speech—at the lotus feet of his guru, becoming entirely devoid of personal possessions. Offering all to the feet of gurudeva, which are the foundations of sorrowless, fearless immortality, he becomes entirely fearless and free from worry, thinking “I am gurudeva’s.” He does not concern himself in the slightest with his own needs, nor does he hasten to arrange for his future. Desiring only his guru’s happiness, he gives up all other desires and thus remains completely at peace. As he adheres to the principles of the actual truth, he remains impartial but not arrogant. Humility and the full ideal of Vaiṣṇava conduct has taken full reign of his heart, and thus he sees himself as fallen and lowly. With the awareness ‘gurura sevaka haya mānya āpanāra – one who serves the guru is himself worthy of honor,’ he shows proper respect and affection to all his peers, whether older or younger. He sees all his godbrothers and godsisters as the wealth of his gurudeva, and as a genuine disciple, he perceives this reality deep within his heart. The surrendered disciple knows that his gurudeva is the only helmsman to carry him across the ocean of material existence. It is solely by the grace of śrī-guru that he attains the grace of Bhagavān, and this understanding is firmly established in the heart of an intimate servant. His prayer to his guru is as follows:

“hā hā prabhu gurudeva! rakha pada-dvandve |

kṛpā-dṛṣṭe cāha jadi hañiyā ānande ||

mano-vāñchā-siddhi tabe haṅa pūrṇa-tṛṣṇa |

hethāya caitanya mile, sethā rādhā-kṛṣṇa ||

e tina saṁsāre mora āra keha nāi |

kṛpā kari’ nija-pada-tale deha ṭhāñi ||”

“Alas! Alas! O my master, Gurudeva! Please keep me at your lotus feet.
If you cast your merciful glance upon me, I will be filled with bliss.
Then the desires of my mind will be fulfilled, and I will be completely satisfied.
Here I will meet Caitanya, and there, Rādhā-Kṛṣṇa.
In these three realms, I have no one else but you.
Please be merciful and give me shelter at the base of your lotus feet.”

The disciple knows that the shelter of a genuine guru and the mercy of śrī-guru are the root cause of vision of Bhagavān and true worship of Him. A true guru is exceedingly rare in this world. Upon receiving the compassionate instruction of his guru to accept mantric initiation and opportunities for service, the disciple wastes no time in firmly resolving to do so. He further knows:

adīkṣitasya bāmoru kṛtaṁ sarvaṁ nirarthakam |

gṛhnīyād vaiṣṇavaṁ mantraṁ dīkṣā-pūrvaṁ vidhānataḥ ||

(Viṣṇu-yāmala)

“O lovely one with beautiful thighs! Whatever is done without being initiated is utterly fruitless. One must properly accept the Vaiṣṇava mantra through initiation as prescribed by the regulations.”

It is improper to receive mantras from a guru of the Śaiva or Śākta sects, for if one accepts mantras from them, one will not obtain hari-bhakti. There is no auspiciousness in other practices, for a jīva’s sole duty is to worship Bhagavān. Thus, knowing this, he accepts a Viṣṇu mantra from a Vaiṣṇava and strives for his highest auspiciousness. He receives good instruction from his gurudeva through submission, inquiry and service, which are performed to satisfy his guru.

A genuine servant of the guru knows that the guru-disciple relationship is eternal and is established in the nature of the soul. Only by dispelling one’s sense of separateness (dvitīyābhiniveśa) can one abide in one’s true identity. Therefore, seeing the guru as he would regard Bhagavān Himself, he engages his whole soul in serving and worshiping him, realizing the true purport of the Śruti statement, “yasya deve parā bhaktiḥ yathā deve tathā gurau – one who has supreme devotion for Bhagavān and the same devotion for the guru.” He never sees the guru as an ordinary mortal but knows him to be the embodiment of all the demigods. He does not partake in slander of the guru or in enmity toward the guru, nor does he associate with those who are opposed to guru and the Vaiṣṇavas.

A servant of the guru understands that his gurudeva is an eternally worshipful figure, the compassionate savior of the fallen. The only way to know him is through the grace of his compassionate glance. Obtaining the grace of the guru is the means to receive the grace of Bhagavān, and this is also the foundation for attaining direct vision of Bhagavān. Therefore, he does not show superficial allegiance but knows that his sole vow in life is to sing the holy name, qualities, and glories of Śrī Gurudeva, who brings auspiciousness to the entire world, and to follow his instructions. He wholeheartedly follows the practices and insights of his guru, striving to manifest them in his own life. For him, there is no one else in the world who he considers his ‘own’ besides the guru, and thus he has a taste for constantly glorifying the guru’s greatness. 

A devoted disciple knows that one does not require specific spiritual practices such as puraścaraṇa for achieving success in the mantra, as exclusive service to the guru alone brings such perfection. Thus, he does not hesitate even to give his life in service to the guru. He understands that serving the guru is indeed the true service of Kṛṣṇa. One cannot directly serve Bhagavān on one’s own; therefore, he serves Kṛṣṇa under guru’s guidance. His only duty, he knows, is to aid his guru’s lotus feet in every way to fulfill the happiness of Kṛṣṇa. By his sincere service, he captures the heart of his gurudeva. Eagerness to serve at every moment is the inherent quality of a genuine disciple. He can abandon everything for the sake of serving his guru. To him, no wealth, people, or grandeur in this world is dearer than the guru. The guru is his benefactor, protector, life, wealth, and his very all.

The intimate devotee knows—gurudeva is his very life and wealth. In both this world and the next, gurudeva is the eternal, supreme friend of the disciple. For whom he is pleased, all the gods and goddesses become supportive. If he is displeased, there is no other recourse for the disciple. If Hari is displeased, Guru can save him, but if Guru is displeased, there is no one to protect the disciple. Therefore, he strives in all respects to obtain Guru’s favor. He is granted the opportunity to hear and discuss the profound secrets of bhajana and the most confidential teachings from Gurudeva.

The transcendental love and debt to Gurudeva, by whose mercy a disciple shines forth and attains the pinnacle of spiritual welfare, can never be repaid—this is realized deeply within the heart of a truly surrendered servant. Consequently, he is ever anxious and eager to bring pleasure to Gurudeva, offering his entire being—body, mind, and life—completely to Śrī Gurudeva, thus becoming ‘Guru’s servant’ and ‘Kṛṣṇa’s servant.’ This is the true essence of discipleship.

Characteristics and Identity of a True Guru

The giver of the gross body is called ‘father’. Superior to him is the giver of the subtle body, the ācārya, who imparts impressions (saṁskāra), and above the ācārya is the āśraya-vigraha Śrī Gurudeva who grants knowledge of sambandha (our spiritual relationship with Kṛṣṇa). In fatherhood, there is karma-kāṇḍa (the ritualistic, reward-seeking precepts), in ācārya-hood there is jñāna-kāṇḍa (the esoteric division of the Vedas concerned with spiritual knowledge and philosophy), and in guru-hood, there is the practice of bhakti. After the birth from semen and the birth through the sāvitri-mantra, in the third or dīkṣā birth, the truth-seeking jīva becomes blessed by receiving the mercy of the bona fide sad-guru.

oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā |
cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ ||

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim |
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam ||

“I offer obeisance to Śrī Gurudeva, who opened my divine eyes, which were blinded by the darkness of ignorance, with the ointment of knowledge. By whose mercy even a mute can become eloquent, and the lame can cross mountains, I offer worship to that merciful savior of the wretched, Śrī Gurudeva.”

By the boundless mercy of he who has fulfilled the innermost desire of Śrī Caitanya, I have obtained the supreme name, the mahā-mantra, along with the son of Śacī and His associates, and worship of the divine couple, Śrī Rādhā-Mādhava, along with their eternal associates. To the lotus feet of Śrī Gurudeva, who is the repository of bhakti (mādhavāśraya-vigraha), I bow with utmost caution.

śrī guru-caraṇa-padma, kevala bhakati-sadma, 

vando mui sāvadhāna mate |

yāhāra prasāde bhāi, e bhava tariyā yāi,
kṛṣṇa-prāpti haya yāhā ha’te |
cakṣu-dāna dila jei, janme janme prabhu sei,
divya-jñāna hṛde prakāśita ||
prema-bhakti yāhā haite, avidyā-vināśa jāte,
vede gāya yāhāra carita || 

(Ṭhākura Śrīla Narottama)

“The lotus feet of śrī guru are the abode of one-pointed devotion. I venerate them with utmost reverence. By whose grace, brother, I cross over this worldly ocean and attain Kṛṣṇa, who has given me the vision of divine knowledge, he is my Lord birth after birth. From whom we attain prema-bhakti, by which avidyā is destroyed, the Vedas proclaim his character.”

What is beyond perception and cannot be attained by inference, Śrī Gurudeva grants the shelter-seeking disciple knowledge of that transcendental truth. He releases the disciple from the shackles of the material world, the gateway to hell, equipping him with supernatural vision and granting him knowledge of Bhagavān imbued with scientific insight (bhagavat-jñāna)—kṛṣṇa-prema.

Śrī Gurudeva is not a temporary entity. He is the eternal object of service, the merciful savior of the fallen. He is not mortal but eternal. Śrī Gurudeva is eternal; his servant is eternal, his service is eternal—“Nitai’s lotus feet are the only truth; his servants are eternal; grasp hold of his lotus feet.” He is compassionate to those servants sheltered at his feet and never abandons them, protecting them at every step.

Śrī Gurudeva, filled with boundless compassion for his disciple, is self-sufficient—having attained Bhagavān, the root of all, he lacks nothing, possesses all divine qualities, is benevolent to all living beings, is well-versed in brahma-vidyā (the conclusions of bhakti), capable of dispelling all doubts of the disciple, and always absorbed in the service of the Lord; for these reasons, he alone is truly worthy of the title ‘Guru.’

kṛpā-sindhuḥ susaṁpūrṇaḥ sarva-sattvopakārakaḥ |
niḥspṛhaḥ sarvataḥ siddhaḥ sarva-vidyā-viśāradaḥ ||
sarva-saṁśaya-saṁcchettā ’analaso gurur āhṛtaḥ ||

(Haṁsa Upaniṣad 1.35)

“The ocean of mercy, full in all respects, a benefactor to the existence of all beings, free from desires, perfected in every way, an expert in all forms of knowledge, one who removes all doubts, and one who is tireless—such a guru has been invoked.”

Śrī Guru is of five types: vartma-pradarśaka guru, śravaṇa-guru, bhajana-guru, śikṣā-guru, and dīkṣā-guru. The vartma-pradarśaka guru sings the glories of bhakti, guiding the jīva to the lotus feet of the true guru. In many places, śravaṇa-guru assumes the role of bhajana-śikṣā-guru, who gives instruction on bhajana. One who imparts instructions on hari-bhajana is śikṣā-guru. Though there may be many śikṣā-gurus, the most competent Vaiṣṇava versed in the Āgama scriptures is the suitable mantra-guru or dīkṣā-guru, from whom one receives instruction in serving Viṣṇu. Gurudeva, the giver of kṛṣṇa-prema, enriches the disciple with sambandha-jñāna and grants him the realization of service. The āśraya-vigraha śikṣā-guru and sambandha-jñāna-giving dīkṣā-guru are not separate entities. Both are Śrī Gurudeva.

“To know more about Kṛṣṇa, the fortunate jīva takes shelter of one or more gurus and hears from them. The mantra-guru is one, as the acceptance of multiple dīkṣā-gurus is prohibited. The śravaṇa-guru and bhajana-śikṣā-guru are practically one, while śikṣā-gurus are many. The one who teaches bhajana is the śikṣā-guru. The bhajana-śikṣā-guru is of two types—mahānta-guru and caittya-guru. The caittya-guru provides discernment that proves favorable to bhajana.”

sākṣād-dharitvena samasta-śāstrer-
uktas tathā bhāvyata eva sadbhiḥ |
kintu prabhor yaḥ priya eva tasya,
vande guroḥ śrī-caraṇāravindam ||

“All scriptures declare that Śrī Gurudeva is directly Hari, and saints understand him to be so. But he is always the dear servant of Bhagavān. I offer worship to the lotus feet of that Śrī Guru.”

yadyapi āmāra guru caitanyera dāsa 

tathāpi jāniye āmi tāhāra prakāśa

(Caitanya-caritāmṛta, Ādi 1.44)

Though my Guru is a servant of Śrī Caitanya, still I know that he is an expansion of Śrī Caitanya Himself.

Even though Śrī Gurudeva is not Śrī Caitanya Himself, he is nonetheless an expansion of Him. Although Guru Nityānanda is Iśvara-tattva [categorically Godhead], he takes pride in serving Śrī Caitanya. Without the mercy of Guru Nityānanda, one cannot attain the mercy of Śrīman Mahāprabhu or of Śrī Śrī Rādhā-Govinda. Gurudeva is especially dear to Bhagavān. He is Kṛṣṇa’s beloved servant. Being the best of devotees, Gurudeva is considered even greater than the Lord Himself, as Kṛṣṇa declares, “Mad-bhakta-pūjābhyadhikā – My devotees are worshipped above all.”

The true sad-guru understands the essence of kṛṣṇa-tattva (truth about Kṛṣṇa). Imparting the knowledge of sambandha (relationship), abhidheya (process), and prayojana (ultimate goal), he directs his disciple to the highest welfare. Therein there is no possibility of any manifestation (prakāśa) other than servitude to Bhagavān. He is the āśraya-vigraha, so he is Sevaka Bhagavān (God as a servant). His dharma is to manifest the service of the sevya (the form of Godhead who receives service). Thus, he is an expansion (prakāśa-vigraha) of Bhagavān. Indeed, Bhagavān appears in the form of the ācārya to guide the disciple. Bhagavān Himself says, “Know the ācārya to be My self. Never consider him to be an ordinary human, for he embodies all the gods.”

guru kṛṣṇa-rūpa hana śāstrera pramāṇe |

guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe ||

(Caitanya-caritāmṛta, Ādi 1.45)

Guru is the personification of Kṛṣṇa as per the evidence of scripture. In the form of guru, Kṛṣṇa shows His mercy to the devotees.

ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit,

na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
 

(Śrīmad-Bhāgavatam 11.17.27)

Through adherence to the conclusions of scripture and preaching thereof, the Vaiṣṇava ācārya establishes dharma in the world. In his behavior, there is no activity other than service to Hari. Conducting himself as a servant of the Supreme effects his position as an ācārya. His singular devotion conveys his status as an expansion of Bhagavān. His is nondifferent from Sevya Bhagavān. The scriptures describe Śrī Gurudeva as either a beloved friend of Śrī Rādhā or as the personified form of Śrī Nityānanda: “Without Nityānanda, brother, there is no way to attain Rādhā-Kṛṣṇa; grasp Nityānanda’s feet firmly.”

Gurudeva reveals the fact of Śrī Bhagavān’s boundless compassion, rescuing the materialistic disciple from worldly bondage and engaging him in service to Śrī Hari. He is nondifferent from the Lord, as they share a single body and spirit. Mukunda is Sevya Bhagavān or Viṣaya Bhagavān (the object of service, or Supreme Lord) and Mukunda-preṣṭha (the beloved of Mukunda) is the Sevaka Bhagavān or Āśraya Bhagavān. By the Lord’s grace, one understands the guru, and by the Guru’s grace, one realizes the nature of the Lord. The scriptures declare that the mantra is the direct embodiment of guru, and that guru is the direct manifestation of Hari. Recognition of Kṛṣṇa’s divinity that excludes guru’s divinity, and understanding of guru’s significance that excludes Kṛṣṇa’s is not accepted. Hence, Gurudeva is both Bhagavān and the supreme devotee—the personification of service (sevā-vigraha).

Śrī Guru-pādapadma is Bhagavān’s intimate associate sent by Him. To impart instruction in divine service to Bhagavān, he descends from Goloka to this earthly realm. He is dearer to Śrī Kṛṣṇa than His own life. Thus, Kṛṣṇa is more pleased by the service offered to Guru than by service offered to Himself, and Gurudeva feels a greater joy when his disciple serves Kṛṣṇa than when served personally. He carries Viśvambhara Bhagavān within his heart. He is constantly absorbed in remembrance of Him. He is constantly longing to relish Bhagavān’s name, form, qualities, and pastimes.

If one sincerely serves Śrī Gurudeva, he, in his affectionate mood, reveals his true form to the disciple and gives of himself fully. He takes supreme delight in witnessing the happiness derived from the Lord’s service. He has no desire for his own happiness; he is ever intent upon satisfying Kṛṣṇa’s senses. He is a pure resident of Vraja, embodiment of divine love; he sees all equally and does not see faults in others. He charms Kṛṣṇa through the joy he finds in service. Bhagavān therefore loves Śrī Gurudeva with His whole being; his happiness is Bhagavān’s happiness. Bhagavān finds great joy in his service. Thus, the truth of Guru and Kṛṣṇa is non-different. Without the Lord’s mercy, it is impossible to take refuge at the feet of the Guru, and without Guru’s mercy, one cannot attain the lotus feet of Bhagavān. For this reason, a surrendered devotee prays to both Bhagavān and Śrī Gurudeva:

tomāra vaiṣṇava, vaibhava tomāra, āmāke karuna dayā |

tabe mora gati, ha’be tava prati, pā’bo tava pada-chāyā ||

“Your Vaiṣṇavas are Your majesty; show mercy to me.
Then my destiny shall be with You, and I shall attain Your lotus feet.”

kṛṣṇa se tomāra, kṛṣṇa dite pāro, tomāra śakati āche |

āmi to kāṅgāla, ‘kṛṣṇa kṛṣṇa’ boli, dhāi tava pāche pāche ||

“Kṛṣṇa is yours; you can give Him; you have the power to do so.
I am indeed destitute; crying ‘Kṛṣṇa, Kṛṣṇa,’ I run behind you.”

When the disciple practices the worship of Bhagavān and the devotional activities prescribed in the Bhāgavata under the shelter of a true guru, he becomes eligible, by Guru’s grace, to behold Bhagavān and to attain prema for Him. However, if, even while taking shelter of the āśraya-vigraha, the dearmost of Mukunda and bestower of divine love, the disciple makes no progress in devotional practices or the elimination of anarthas, he should understand that pride and arrogance are the primary causes. In such a state, the disciple may disrespect Guru and Vaiṣṇavas and perceive them as mortal beings. He may disregard the teachings of saintly gurus and scriptural ordinances, creating new paths of devotion according to his whims. Failing to understand the inner purpose and significance of Guru’s teachings, he may neglect the path of rules and regulations (vidhi-mārga), thinking himself perfected and liberated, and attempt to enter the path of spontaneous love (rāga-mārga) prematurely, ultimately widening the path to hell due to being caught in the clutches of anarthas. 

Associating with opponents of Hari, Guru, and Vaiṣṇavas, he incurs sevā-aparādha offenses in relation to arcana worship and nāma-aparādha (offenses against the holy name), dhāma-aparādha (offenses in holy places), and vaiṣṇava-aparādha (offenses to Vaiṣṇavas) in relation to bhajana. As a result of nāma-aparādha, he loses faith and enthusiasm in chanting śrī nāma, which he received from Śrī Gurudeva and which grants prema-bhakti, and he is deprived of the supplementary benefits of the holy name.

‘eka’ kṛṣṇa-nāme kare sarva-pāpa nāśa |

premera kāraṇa bhakti karena prakāśa ||

anāyāse bhava-kṣaya, kṛṣṇera sevana |

eka kṛṣṇa-nāmera phale pāi eto dhana ||

hena kṛṣṇa-nāma yadi laya bahubāra |

tabu yadi prema nahe, nahe aśrudhāra ||

tabe jāni “aparādha” tāhāte pracura |

kṛṣṇa-nāma bīja tāhe nā kare aṅkura ||

(Caitanya-caritāmṛta, Antya 2.26, 28–30)

“Even a single utterance of Kṛṣṇa’s name destroys all sins
And reveals bhakti, the cause of prema (divine love).
With ease, it brings liberation from material existence and the joy of serving Kṛṣṇa.
Such wealth is attained by the result of one utterance of Kṛṣṇa’s name.
If one takes this holy name repeatedly,
But still finds no awakening of love nor a flow of tears,
Then it is clear that “offenses” are abundant,
For the seed of the holy name of Kṛṣṇa does not sprout there.”

Characteristics of a Fallen Disciple

A fallen disciple is characterized by: laziness, uncleanliness, engaging in useless hardships, arrogance, stinginess, poverty, affliction with disease, anger, attachment to material pleasures, greed, finding faults in others, envy, deceitfulness, harshness, accumulating wealth through unlawful means, indulging in illicit relationships, harboring hostility toward devotees, vanity in thinking oneself learned, neglect of vows, pointing out others’ faults, causing others’ distress, overeating, engaging in cruel acts, being wicked, reproachable, sinful, lowest among humans, unrestrained in wrongful conduct, and unable to accept the instructions of the guru.

The Misconduct of a Fallen Disciple in Direct Service to Guru

An unworthy disciple commits offenses in the course of direct service to the guru through actions such as: extending one’s feet toward the guru, leaving the guru’s presence without permission, praising oneself in the guru’s presence, boasting, using a loud voice in the guru’s presence, mentioning the guru’s name indiscriminately, imitating the guru’s gait, accent, or activities, disrespecting or crossing over the guru’s words, seating, vehicle, footwear, clothing, or shadow, performing separate worship before the guru, harboring the thought “I am as good as my guru,” ordering the guru, disregarding his instructions, accepting things without offering them to the guru, consuming items intended for the guru, failing to welcome the guru upon arrival or accompany him when he departs, standing silent without offering praises in his presence, sitting on his bed, neglecting guru or speaking harsh words to him when he chastizes or rebukes one, neglecting to serve him upon receiving mantras from him, conversing with and associating with those who criticize the guru, and other such activities—these all mark a disciple as guilty of offenses at the feet of the guru.

[Ten Offenses Against the Holy Name (Nāmāparādha)]

1. Blaspheming a saintly person devoted to the holy name.

2. Viewing Viṣṇu’s name, form, qualities, and pastimes as distinct from Him and considering Śiva and other demigods as independent controllers separate from Viṣṇu.

3. Disregarding the guru who imparts the holy name.

4. Disrespecting the scriptures that glorify the holy name.

5. Considering the glories of the holy name to be exaggeration.

6. Thinking that the holy name is imaginary.

7. Committing sinful acts on the strength of the holy name.

8. Viewing the holy name, which is like a wish-fulfilling gem, to be equal to material piety or auspicious activities.

9. Giving the holy name to those who are unqualified or without faith.

10. Performing nāma-saṅkīrtana with pride or attachment to one’s ego.

     

A fallen servant commits these ten types of offenses abd becomes deprived of the mercy of Śrī Nāma Prabhu (the Lord as the Holy Name).

[Ten Offenses Against the Holy Abode (Dhāmāparādha)]

1. Disregarding or showing disrespect to the guru and sādhus who reveal the glories of Śrī Dhāma (the holy abode);

2. Considering Śrī Dhāma to be temporary or impermanent;

3. Harboring envy (hiṁsā) or caste-consciousness (jāti-buddhi) towards the residents of Śrī Dhāma and pilgrims visiting the holy place;

4. Engaging in mundane, material activities while residing in Śrī Dhāma;

5. Using the pretext of serving Śrī Dhāma to conduct business or earn money through the sale of Śrī Nāma (the holy name) or Śrī Vigraha (the deities);

6. Viewing Śrī Dhāma with a materialistic perspective, equating it with other material locations or attempting to compare it to other holy pilgrimage sites (tīrthas);

7. Committing sinful acts under the guise of residing in Śrī Dhāma;

8. Making distinctions (bheda-jñāna) between Śrī Navadvīpa and Śrī Vṛndāvana;

9. Criticizing scriptures that glorify the greatness of Śrī Dhāma (dhāma-māhātmya);

10. Disbelieving in the glories of Śrī Dhāma and instead considering its descriptions in scriptures as exaggerated praise (artha-vāda) or mere imagination.

     

The unworthy disciple, by accumulating these ten types of offenses against Śrī Dhāma (dhāma-aparādha), becomes unfit to reside in the holy abode.

[Offenses Committed During Worship (Sevāparādhā)]

1. Journeying to the temple of the Lord by palanquin or while wearing footwear.

2. Not observing the grand festival (mahotsava) celebrating the birth and other pastimes of the Lord for the pleasure of the Lord.

3. Failing to offer obeisance in front of the deity (śrī-vigraha).

4. Offering obeisance with only one hand.

5. Roaming here and there within the temple.

6. Stretching one’s legs out while in the temple.

7. Sitting with knees clasped by the arms.

8. Sleeping within the temple.

9. Eating within the temple.

10. Speaking falsehoods within the temple.

11. Speaking in a loud voice within the temple.

12. Discussing mundane matters with others within the temple.

13. Weeping within the temple.

14. Quarreling within the temple.

15. Oppressing or subjugating others within the temple.

16. Showing favoritism towards anyone within the temple.

17. Speaking harshly to others within the temple.

18. Criticizing others within the temple.

19. Praising others within the temple.

20. Using vulgar language within the temple.

21. Passing wind within the temple.

22. Saluting others within the temple.

23. Sitting with one’s back towards the deity.

24. Chewing betel within the temple.

25. Offering praise, obeisances, or services to the deity while unclean or with remnants on one’s body.

26. Serving while wearing woolen blankets.

27. Performing worship or celebrating festivals with minimal materials despite having the means for a more elaborate offering.

28. Accepting items that have not been offered to the deity.

29. Failing to offer seasonal fruits, grains, or other items to the Lord in a timely manner.

30. Giving the first portion of items to others and offering the leftover to the Lord.

31. Criticizing other deities.

32. Touching the deity within a dark room.

33. Opening the temple doors without musical accompaniment.

34. Serving Lord Hari whimsically by disregarding prescribed regulations.

35. Offering items seen by dogs to the Lord.

36. Engaging in irrelevant conversation during worship.

37. Performing worship without thoroughly cleaning one’s hands and mouth.

38. Using inappropriate flowers for worship.

39. Engaging in worship after conjugal relations.

40. Performing worship after coming into contact with a menstruating woman.

41. Worshiping after touching a corpse.

42. Wearing unwashed, blue, red, borrowed, or soiled garments during worship.

43. Performing worship after seeing a corpse.

44. Touching, serving, or worshiping the deity while overwhelmed by anger or sorrow.

45. Visiting the cremation ground and then serving the deity.

46. Touching or serving the deity after applying oil to one’s body.

47. Using flowers placed on castor leaves in worship.

48. Sitting directly on the floor or a seat to perform worship.

49. Using withered or solicited flowers in worship.

50. Spitting during worship.

51. Becoming prideful of one’s status as a prominent worshipper.

52. Wearing horizontal tilaka.

53. Entering the temple without washing one’s feet.

54. Touching the deity with the left hand while giving Him a bath.

55. Offering food to the deity that was cooked by non-devotees.

56. Performing worship in the presence of non-devotees.

57. Worshiping while perspiring.

58. Worshiping after seeing or meeting a practitioner of black magic (Kāpālika).

59. Stepping over the remnants of the Lord.

60. Taking oaths in the name of the Lord.

61. Disrespecting scriptures that establish the Lord while honoring those in the modes of passion and ignorance.

62. Cleansing oneself without the use of fresh, pure dirt to scrub under fingernails, etc.

63. Performing ācamana (purificatory rites) while standing.

64. Avoiding bathing even though one has the means to do so.

65. Neglect in worship of the deity.

66. Neglecting to greet the deity.

67. Stepping over Viṣṇu’s offerings.

68. Applying tilaka or performing ācamana without mantra.

69. Maintaining friendship with those who are inimical towards Bhagavān and Vaiṣṇavas.

70. Plucking tulasī leaves on dvādaśī (the twelfth lunar day).

71. Bathing Viṣṇu on dvādaśī.

72. Performing ācamana with water other than caraṇāmṛta (holy water) when it is available because one thinks it is not as clean.

73. Using iron vessels for incense offerings.

74. Using unsanctified items in worship.

75. Performing worship with a restless mind.

76. Circumambulating only once around the deity.

77. Offering food that has been stored overnight.

78. Abandoning the main timing for worship and performing it at a secondary time.

79. Viewing the deity at inappropriate times.

80. Consuming food from non-devotees.

And additionally:

1. Sleeping at either dawn or dusk.

2. Being overcome by grief.

3. Attachment to trivial pleasures.

4. Drinking alcohol and consuming fish or meat.

5. Using intoxicating medicines.

6. Eating masoorī lentils.

7. Consuming onions, garlic, or carrots.

8. Publicly revealing the meanings of mantras.

9. Accepting mantras from non-devotees.

10. Observing vows prescribed by non-devotees.

11. Observing an Ekādaśī (eleventh lunar day) fast that overlaps with the tenth lunar day.

12. Differentiating between Ekādaśīs of the waxing and waning moon.

13. Sleeping on Ekādaśī.

14. Eating on Ekādaśī despite being capable of fasting completely.

15. Observing śrāddha (rites for ancestors) on Ekādaśī.

16. Performing śrāddha with items other than Viṣṇu-prasāda.

17. Offering śrāddha without tulasī.

18. Performing śrāddha for non-devotees or Rākṣasas.

19. Engaging in uncounted repetition of mantras.

One engrossed in these and various other prohibited practices, being conceited, attached to the body, restless, and a slanderer, will be an unworthy disciple, unfit to receive service to Hari, Guru, Vaiṣṇavas, or to attain devotion to the Lord.

An unworthy disciple is perpetually ignorant, lacking śraddhā (faith) and filled with doubts. He always questions the competence of Śrī Gurudeva, his power to deliver the fallen and sinful, and his ability to facilitate attainment of Bhagavān bhagavat-prema (divine love for the Supreme Lord). Thus, he merely pretends to take shelter at Śrī Guru’s lotus feet. He believes that by his own learning, intelligence, and scholarship, he can discern the nature of the guru, and with ulterior motives, feigns service to the guru to gain recognition. Such a disciple glorifies himself in the presence of Śrī Gurudeva, and by opposing the auspicious instructions of Śrī Guru or disrespecting his orders, he ensures his descent into hell. Thinking, “I understand more than my guru; what further instructions can he give me?”—this pride and offense cause him to fall. 

Such a bogus disciple considers Śrī Gurudeva to be an ordinary mortal subject to the laws of karma and overcome by grief and delusion; thus the bogus disciple invites his own misfortune. For this reason, all his nāma-kīrtana (chanting of the holy name), prodigious attempts at service, chanting of mantras related to Bhagavān, hearing and recitation of hari-kathā (narratives of Lord Hari), and study of the scriptures—all become futile. He delights in associating with those who oppose guru and Vaiṣṇavas and engages in vehement criticism of sādhu, guru, and Vaiṣṇavas. He accuses Śrī Gurudeva of being obstinate, shortsighted, ignorant, biased, and unjust—lacking impartiality. Failing to understand the intrinsic good intentions of Śrī Guru’s instructions in serving Vaiṣṇavas, he casts aspersions on him. He engages in criticizing the guru’s movements, gestures, efforts, conduct, and demeanor, scrutinizing every detail with a critical eye.

This so-called disciple, intoxicated by the pride of birth, wealth, erudition, or beauty, discriminates against guru and Vaiṣṇavas on the basis of caste. He either separates the guru’s servant from the guru or blames the guru for the faults of his servants and criticizes genuine servants of the guru. Thus, he becomes guilty of guru-nindā (offending the guru). Gradually, he loses faith in bhajana (devotional practices) and loses his affection for Guru and Vaiṣṇavas. Eventually, he becomes engrossed in sense gratification. Though he commits injustices himself, he demands justice and, to hide his myriad faults, becomes obsessed with finding flaws in others.

Even knowing the statement, “Ye pāpiṣṭha eka vaiṣṇavera pakṣa haya | anya vaiṣṇavere ninde, sei yāya kṣaya – He who supports one Vaiṣṇava and criticizes another is destined for ruin” (Śrī Caitanya-bhāgavata, Madhya 13.160), he foolishly becomes guilty of vaiṣṇava-aparādha by drawing divisions between Gurudeva’s devout servants who are like Gurudeva’s own limbs, thinking, “Eke māni’ āre nā māni; eke nindi, āre bandi – This one I accept, that one I reject; this one I glorify, that one I criticize,” adopting some sort of ‘ardha-jaratī-nyāya’ [half an elderly woman whose sons are fighting over who inherits her remains] or ‘ardha-kukkuṭī nyāya’ (half a chicken logic).

A disciple who offends Guru and Vaiṣṇavas imagines that by his own efforts and extensive study of scriptures, he will comprehend all truths, without relying on the guidance of Guru and Vaiṣṇavas. Thinking Himself a Vaiṣṇava himself, he neglects the prescribed acts of offering daṇḍavat-praṇāma (prostrated obeisances) and seeks to accept such expressions of honour for himself. Resorting to indulgent performance (tauryatrika), he becomes intoxicated with the pomp of music, song, and dance. With audacity, he delivers scriptural interpretations unauthorized by Guru and Vaiṣṇavas, hurling verbal attacks on the Vaiṣṇava community. Without awaiting instructions from the Vaiṣṇavas, he engages in nāma-saṅkīrtana, scriptural discussions, and instructs others while showcasing his supposed scholarship.

The hypocritical disciple takes advantage of the instruction, “Antara-niṣṭhā kara – Develop inner sincerity,” to shirk adherence to Vaiṣṇava etiquette and strives for exalted position of an uttama-adhikārī. Such an arrogant disciple is not ashamed to lie, quarrel loudly in front of Guru and Vaiṣṇavas, and insult his peers with harsh and vulgar language. A sensualist disciple hoards items fit for serving guru and Vaiṣṇavas, appropriating them for his own enjoyment. He disregards scriptural injunctions and the orders of Śrī Guru, making a pompous show of worshiping the deity and serving Lord Hari. Proudly considering himself an exceptional priest and servant, he becomes intoxicated by his false sense of superiority.

The unfortunate bogus disciple, failing to sincerely serve Guru and Vaiṣṇavas, repeatedly commits vaiṣṇava-aparādha by faultfinding, mimicking the behavior of a fly searching for sores. Ultimately, he becomes deprived of the shelter of Śrī Guru’s lotus feet.

The opportunistic disciple thinks, “By guru’s mercy, I will be cured of my diseases, obtain mundane education funded by the maṭha, and never face scarcity. My days will pass in comfort and peace.” Such ulterior motives lead him astray from the real purpose of serving Guru and Bhagavān, which is simply to please them. When such facilities for his own sense gratification are not forthcoming, he takes oaths in the name of Bhagavān before others and laments his fortunes, critiquing Śrī Gurudeva’s influence, his fellow disciples, the maṭha, temple, and their preaching and praising other missions inimical to his own. He takes refuge of the defunct currency of the karmī, or fruitive actor, and becomes entrenched in karma (fruitve action). Failing to see much industriousness or ostentation among devotees of Bhagavān, he brags about his own accomplishments and looks down on them.

A fame-seeking, unworthy disciple, hears harsh but welfare-oriented instructions from guru instead of gratifying words that serve his hankering for prestige and reveals his true nature, proceeding to criticize the guru and abandon devotional service to try to re-enter Māyā’s materialistic world. He thinks then, “If staying in the maṭha only accumulates offenses, it is better to enter household life, where there is no fear of offense!” The bogus disciple who is consumed by mundane attachments, he declares, “Are there any genuine gurus left in the world? Surely not! The guru’s incompetence is the reason I was not able to perform hari-bhajana. How long I lived in the maṭha, how much hari-kathā I heard and recited – all of it was for naught, what to speak of attaining Bhagavān and eliminating material existence! This is all the same regurgitated nonsense: ‘The body is nothing, the mind is nothing—only the self (ātman) matters! Karma, jñāna, and yoga are nothing—only bhakti is supreme!’ Can anyone attain Bhagavān with such narrow, dogmatic, and sectarian views?” Deceived by this invalid reasoning, he expresses his frustration by saying: “Phoṭā-dīkṣā-mālā-dharī dhūrtta kare sucāturī, tāi ebe āmāra virāga – All these external rituals—receiving tilaka, initiation, and mālā (chanting beads)—are just the tricks of cunning individuals! That’s why I have now developed detachment from all these practices!”^[1]

Blinded by pride and arrogance, such a disciple, who offends Hari, Guru, and Vaiṣṇavas, eventually withdraws completely from hari-bhajana. In doing so, he meets the most degraded fate. Re-entering the material world, which is like the doorway to hell, he sinks into severe misfortune and accepts the ultimate ruin of his soul.