Bābāra Kathā – Page 51

aho he putrakā yūyam asmad-arthe’tiduḥkhitāḥ

aho he putrakā yūyam asmad-arthe’tiduḥkhitāḥ |
ātmā vai prāṇināṁ preṣṭhas tam anādṛtya mat-parāḥ ||
etad eva hi sac-chiṣyaiḥ kartavyaṁ guru-niṣkṛtam |
yad vai viśuddha-bhāvena sarvārthātmārpaṇaṁ gurau ||
tuṣṭo’haṁ bho dvija-śreṣṭhāḥ satyāḥ santu manorathāḥ |
chandāṁsy ayāta-yāmāni bhavantv iha paratra ca ||
(Śrīmad Bhāgavatam: 10.80.40–42; cited in Hari-bhakti-vilāsa: 2.112)

“[Sāndīpani Muni to Kṛṣṇa and Sudāmā after finding that they have endured a night trapped in the forest by a storm after going out to collect firewood for his service]: Aho! O sons! The body is certainly most dear to living beings, but you two, being devoted to me, have disregarded it and been greatly troubled for my sake. Purely offering the entirety of one’s wealth and self to guru—this is indeed the requital of guru to be performed by sincere disciples. Bho! Best of the twice-born! I am satisfied [with you both because of your ideal attitude and conduct as disciples]. In this world and the next may your desires be fulfilled, and may the mantras [i.e., the mantras in the Vedas that I have taught you] be undiminished [i.e., remain ever-fresh and imbued with their essence—may they manifest themselves in your mind and bestow their wisdom and benefit upon you in this life and the next].”

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guru-mūlam idaṁ sarvaṁ tasmān nityaṁ guruṁ bhajet

guru-mūlam idaṁ sarvaṁ tasmān nityaṁ guruṁ bhajet |
puraścaraṇa-hīno’pi mantrī siddhyen na saṁśayaḥ ||
(Hari-bhakti-vilāsa: 17.242)

“The basis of all these [preliminary rites] is the guru. Therefore, always serve the guru. Thereby, even a mantra-sādhaka who has not performed any preliminary rites (puraścaraṇa) can attain perfection. Of this, there is no doubt.”

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tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ

tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ |
amāyayānuvṛttyā yais tuṣyed ātmātmado hariḥ ||
(Śrīmad Bhāgavatam: 11.3.22; cited in Bhakti-rasāmṛta-sindhu: 1.2.98; Bhakti Sandarbha: 206)

“One for whom the guru is the Self (ātmā) and the Devatā should, through unaffected adherence, learn from him [viz., the guru] Bhāgavata-dharmas by which Hari, he who is the Self and the Bestower of himself, can be pleased.”

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vyavasāyātmikā buddhir ekeha kuru-nandana

vyavasāyātmikā buddhir ekeha kuru-nandana |
bahu-śākhā hy anantāś ca buddhayo’vyavasāyinām ||
(Śrīmad Bhagavad-gītā: 2.41)

“O son of the Kurus, the resolute intellect (buddhi) is one [i.e., one-pointed] in this regard [i.e., in regard to practicing bhakti-yoga]. The intellects of the irresolute, however, are many-branched and endless [i.e., divided between numerous different pursuits and driven by an endless number of worldly desires].”

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yasya deve parā bhaktir yathā deve tathā guruḥ

yasya deve parā bhaktir yathā deve tathā guruḥ |
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ ||
(Śvetāśvatara Upaniṣad: 6.23; cited in Hari-bhakti-vilāsa: 4.346; Bhagavat Sandarbha: 98; Bhakti Sandarbha: 5, 21, 209; Govinda-bhāṣya: 3.3.44, 45, 3.4.50)

“These discussed subjects [i.e., the teachings a guru gives to a disciple regarding Brahma-vidyā] are revealed to the great soul who has pure bhakti to Deva, and as to Deva, so also to guru.”

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vaktā sarāgo nīrāgo dvividhaḥ parikīrtitaḥ

vaktā sarāgo nīrāgo dvividhaḥ parikīrtitaḥ |
sarāgo lolupaḥ kāmī tad uktaṁ hṛn na saṁspṛśet ||
upadeśaṁ karoty eva na parīkṣāṁ karoti ca |
aparīkṣyopadiṣṭaṁ yal loka-nāśāya tad bhavet ||
(Brahma-vaivarta Purāṇa; cited in Bhakti Sandarbha: 203)

“A teacher is said to be of two types: [one] with attachment (rāga) and [one] without attachment. One with attachment is greedy and covetous. His words cannot touch the heart. He only gives teachings and does not conduct any examination. That which is taught without conducting any examination certainly leads to ruination of society.”

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acakṣur andhasya yathāgraṇīḥ kṛtas

acakṣur andhasya yathāgraṇīḥ kṛtas
tathā janasyāviduṣo’budho guruḥ |
tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo
vṛto gurur naḥ sva-gatiṁ bubhutsatām ||
(Śrīmad Bhāgavatam: 8.24.50)

[Satyavrata Rāja to Matsya Avatāra:] “As an eyeless person [i.e., a blind person] is made a leader of a blind person [by a blind person who doesn’t realize that they are accepting another blind person as a leader], so an ignorant person is [made a leader] of an unknowing person [by the unknowing person who fails to recognize that the person whom they have accepted as a guru is actually ignorant]. [Thus,] You, whose knowledge is [illuminating] like the sun and who are the illuminator of all knowledges, are accepted [by us] as the guru of we who are desirous of understanding our own path [i.e., the best path for our true selves, viz., bhakti].”

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itthaṁ-vidhāny anekāni vasatāṁ guru-veśmani

itthaṁ-vidhāny anekāni vasatāṁ guru-veśmani |
guror anugraheṇaiva pumān pūrṇaḥ praśāntaye ||
(Śrīmad Bhāgavatam: 10.80.43)

“[Kṛṣṇa to Sudāmā:] While living in the home of our guru, we had many [experiences] of such type. Only by the grace of guru does a person become fulfilled and completely peaceful.”

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śrī-caitanya-mano’bhīṣṭaṁ sthāpitaṁ yena bhū-tale

śrī-caitanya-mano’bhīṣṭaṁ sthāpitaṁ yena bhū-tale |
so’yaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam ||
(Prema-bhakti-candrikā: 2)

“When will he, this Śrī Rūpa by whom the cherished object of Śrī Caitanya’s heart has been established on the surface of the earth, bestow upon me nearness to his feet?”

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nanv artha-kovidā brahman varṇāśrama-vatām iha

nanv artha-kovidā brahman varṇāśrama-vatām iha |
ye mayā guruṇā vācā taranty añjo bhavārṇavam ||
(Śrīmad Bhāgavatam: 10.80.33)

“[Kṛṣṇa to Sudāmā:] O brāhmaṇa, certainly they among those adherent to varṇa and āśrama here are sagacious who easily cross over the ocean of material existence by means of words from me—the guru.”

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