śrī śrī guru-gaurāngau jayatah

Śrī Keśavajī Gaudīya Matha Kamsa-tīlā,

Mathurā (U.P.) 27/01/1962

My dear —— Mahārāja,
I was saddened to hear about the incident with ——dāsa. “Vīra-bhogyā vasundharā – the Earth is enjoyed by the valiant.” It is crucial to remember these words. It is not right to imagine that the servants of mādhurya-rasa lack valour. Mādhurya-rasa is the complete rasa, wherein dwell all twelve rasas. Where necessary, they all manifest in the servants of mādhurya-rasa. Inactivity is the emblem of sloth. “To renounce what is actually favourable for the service of Śrī Hari, considering it vice, is to blunder.” To protect one paisa belonging to Śrī Krsna’s lotus feet, we may permit the destruction of hundreds of thousands. This is the teaching of exalted persons like Śrīla Prabhupāda.

“Nāyam ātmā bala-hīnena labhyah – one cannot attain Paramātmā if one is lacking in strength.” Upon reflection on this statement from the Upanisads, it becomes clear that bhagavad-bhajana is not for the weak or timid, nor for cowards. Thanks to the stupidity of phony sentimentalist sahajiyās, the dharma of the Gaudīya Vaisnavas – what Śrīman Mahāprabhu came to preach – is lapsing into oblivion. Unlike the sahajiyās, we do not display the slightest hint of weakness in preaching the message of Mahāprabhu. Weakness of heart (hṛdaya-daurbalya) is the foremost obstacle in performing hari-bhajana. Those thoroughly free of this flaw are most qualified to preach. They alone are worthy of making disciples the world over. Courage, symptomatically, is not passive. The function of consciousness is action.

We have had the fortune to be born in the spiritual family of such valiant personalities as Śrīla Prabhupāda and Śrīla Bhaktivinoda Thākura. Moreover, we maintain claim to the lineage of Śrīman Madhvācārya, the veritable emblem of strength and courage. It is the weak, cowardly, impotent and lazy who are following the efforts of those bābājīs, mātājīs and caste Gosvāmīs of today who are antagonistic to bhagavad-bhakti. We will not replicate the devotional blunders of the sahajiyās. The true purport of “trnād-api sunīcena – feeling oneself lower than a blade of grass” is “tabe lāthi māra tāra śire upare – kick them in the head.” These words are found in the writings of Śrīla Vṛndāvana dāsa Thākura. If you remember Śrīla Narottama dāsa Thākura’s words: “krodha bhakti-dvesī jane – may my anger be channelled toward those inimical to the devotees”, then you may truly become more tolerant than a tree. What more to say? Can the house that —— Bābu donated not be used in the service of Hari? Read this letter to everyone. I conclude here.

Your eternal well-wisher, Śrī Bhakti Prajñāna Keśava

Śrī Gaudīya-patrikā, Year 41 Issue 8

śrī śrī guru-gaurāngau jayatah

Śrī Uddhārana Gaudīya Matha Chowmatha, Chuchura (Hooghly) 05/11/1961

Please accept my regards.

I received a letter from you some days earlier. —— dāsa is well at present and engaged in regular service.

He appears to be much better than before. Hopefully this behaviour will last. Still, the scriptures on ethics (nīti-śāstras) state: “avyavasthita-cittasya prasādo ’pi bhayankarah – "If a person's mind is unsteady, even his kindness is worrisome." What seems promising early on may prove to raise fearsome havoc in the future. That being said, as long as he remains enthusiastic in hari-sevā by hearing hari-kathā, things will be auspicious for him. You have endeavoured greatly for his well-being and are continuing to do so. This is also auspicious for you. Both one’s own well-being and that of others are imperative. Moreover, the two are reciprocal.

Śiksā-guru and dīksā-guru are one in tattva. What you wrote is correct. He who gives instruction on service to guru is called the śiksā-guru. Not just any person who quotes scriptures can be called śiksā- guru. The duty of the śiksā-guru is to fix one’s attachment to the lotus feet of one’s dīksā-guru. If one’s śiksā-guru creates discord with one’s dīksā-guru, he ceases to be śiksā-guru. Therefore, dīksā-guru and śiksā-guru are accepted to be categorically identical. Only their pastimes and activities distinguish them from one another. This must be understood.

On the path of arcana, dīksā-guru must be worshipped first, not śiksā-guru. If śiksā-guru is more powerful than dīksā-guru, one must offer obeisances to both of them simultaneously. If śiksā-guru is extremely powerful, then he can deliver his disciples from all offences and give them a place at the lotus feet of Krsna. This is why he is known as bhajana-guru. Śrīla Bhaktivinoda Thākura has categorized guru as follows:

“The first guru is the vartma-pradarśaka-guru [who introduces one to the spiritual path]; the second is the nāma-guru [who imparts the holy name]; the third is the dīksā-guru [who bestows the dīksā-mantras]; the fourth is the śiksā-guru [who gives spiritual instruction]; and the fifth is the bhajana-guru [who guides one in bhajana]. This sequence illustrates the prominence of bhajana- guru in arcana-mārga. But dīkṣā-guru can do all these activities. If dīksā-guru is not qualified to give instruction and guidance in bhajana, then we accept the prominence of bhajana-guru. The main point is that we have to reach the lotus feet of Śrī Krsna, somehow or other.

Bring lots of people with you for this year’s parikramā. I conclude here.

Servant of Śrī Gaura’s devotees,

Śrī Bhakti Prajñāna Keśava

Śrī Gaudīya-patrikā, Year 41 Issue 3

All glories to Param Gurudeva Śrīla Bhakti Prajñāna Keśava Gosvāmi on the blessed occasion of his divine appearance day!