A glorification to the spiritual master

The spiritual master gives us such a valuable gift that it is impossible to be repaid. All the services we do and any offering we may offer are simply a token, or a reminder of our eternal debt to him

In his purport to Srimad Bhagavatam 4.22.47, Srila Prabhupada, speaking about the role of the spiritual master in the lives of his disciples, wrote:

"Knowledge of Kṛṣṇa is such a great gift that it is impossible to repay the benefactor. Therefore, Pṛthu Mahārāja requested the Kumāras to be satisfied by their own benevolent activities in delivering souls from the clutches of māyā. The King saw that there was no other way to satisfy them for their exalted activities. The word vinoda-pātram can be divided into two words, vinā and uda-pātram, or can be understood as one word, vinoda-pātram, which means "joker." A joker's activities simply arouse laughter, and a person who tries to repay the spiritual master or teacher of the transcendental message of Kṛṣṇa becomes a laughingstock just like a joker because it is not possible to repay such a debt. The best friend and benefactor of all people is one who awakens humanity to its original Kṛṣṇa consciousness."

The spiritual master gives us such a valuable gift that it is impossible to be repaid. All the services we do and any offering we may offer are simply a token, or a reminder of our eternal debt to him, for giving us the most precious gift of Krsna Consciousness. The role of the spiritual master is so important that even when Krsna Himself appears in this world, He accepts a spiritual master.

When Lord Caitanya appeared in Navadvipa, He at first played his pastimes of being engaged in philosophical debate, becoming feared as Nimai Pandita. He hid himself so well that devotees such as Mukunda were not able to recognize Him at first. They were thus morose, thinking that such an brilliant boy, with such sharp intelligence and other auspicious qualities, was wasting his life in logic debate instead of pursuing the ultimate goal of life. This all changed, however, when Namai met Isvara Puri. Being initiated by him and instructed to incessantly chant the Maha-Mantra, he completely changed, immediately exhibiting symptoms of ecstatic love for Krsna. By this pastime, the Lord shows how even the most intelligent person will simply waste his life without the guidance of a bona fide spiritual master.

Srila Prabhupada explains that we have an eternal connection with Krsna. As Lord Caitanya explains in His Siksastakan, we are His eternal servants, but somehow or other we have fallen into this ocean of birth and death, where we struggle for such a long period we can't even comprehend. Amid this great ocean, which is populated by many dangerous animals, in the form of mistaken philosophies and false incarnations, we somehow come in contact with the boat of the lotus feet of a pure devotee of the Lord, who loves Krsna and who accepts to help us to learn how also to love Him.

Once a disciple suggested that if Srila Prabhupada were to pass away, they could invite one of his godbrothers from India to continue guiding them. To this, Srila Prabhupada shed a tear, replying that "My spiritual master was not an ordinary spiritual master, he saved me." This example of Srila Prabhupada shows how the spiritual master is essential and irreplaceable. While the guru is physically present on the planet, we have the privilege of receiving as much as we can from him, and when he passes away, we are sustained by the vani, these precious instructions that guide us for the rest of our lives.

In the Mundaka Upaniṣad, 1.2.12, we find a verse that Srila Prabhupada quoted on many occasions:

parīkṣya lokān karma-citān brāhmaṇo

nirvedam āyān nasty akṛtaḥ kṛtena

tad vijñānārtham sa gurum evābhigacchet

samit pāṇiḥ śrotriyam brahma-niṣṭham

Prabhupada himself gives a beautiful translation for this verse in his purport to Srimad Bhagavatam 4.28.65:

"After examining the results of fruitive activities, the seeker of the truth understands their ephemeral nature. To learn transcendental subject matters, one must approach the spiritual master. In doing so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is an expert in understanding the Vedic conclusion, and therefore, he constantly engages in the service of the Supreme Personality of Godhead."

He then explains that "By serving such a bona fide spiritual master, gradually a conditioned soul becomes detached from material enjoyment and invariably makes progress in spiritual realization under the direction of the spiritual master. Those who are misled by the illusory energy are never interested in approaching a spiritual master to make life successful."

After achieving the human form of life, after wandering through the millions of animal and plant species, a soul finally comes to human life. Then, if one is fortunate, one may gradually come to the path of the Vedas. Then, after many lives as a karmi, performing fruitive activities and achieving elevation to the celestial planets, just to be tossed back when the pious results end, one may come to understand the faults in this process and start enquiring about the eternal. When one comes to this path, he approaches a self-realized person in all humility and enquires about spiritual knowledge. This is the process for anyone who wants to become free from the cycle of birth and death.

The scriptures contain the instructions that can liberate us from birth and death and bring us to the platform of love for Krsna, but all this knowledge is accessible only to one who studies the texts under proper guidance, as emphasized by Angirasa in this verse. Just as Saunaka approached him in all humility, carrying firewood for the performance of sacrifices in his hands, we should similarly approach a self-realized soul and understand the Vedas under the conclusions received from him.

Sometimes, in our foolishness, we may approach a self-realized soul with many material problems and lamentations, and although a sadhu may be compassionate and spend time trying to help us in our petty material sorrows, this indirectly shows our lack of appreciation for his real message.

In the Gītā, Krsna explains that the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord. In material life, we need so many things to feel happy, and we thus need to carry these things with us wherever we go. As we become separated from these objects of affection, misery settles in. A self-realized soul, however, finds unlimited happiness in his relationship with the Lord, and carries this happiness with him wherever he goes. He is never separated from this unlimited source of happiness, and therefore, he can share it with others, helping us to solve the real problems of life: birth, death, old age, and disease, regaining our eternal position as eternal servants of Krsna.

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