Letter 74 - The meaning of the word “Mā”,...

The meaning of the word “Mā” • Guru-tattva • Śrī Bhagavān offers guru-śakti to His dear devotees • One whose heart is exclusively established in śuddha-sattva (pure existence) is worthy of being dīkṣā-guru • As long as the hankering for enjoyment remains prominent, it is impossible for bhakti to bloom • The nature of great personalities

श्री श्री गुरु-गौराङ्गौ जयतः

śrī śrī guru-gaurāṅgau jayataḥ

Śrī Vinoda-bihārī Gauḍīya Maṭha 28 Haldar Bagan Lane Kolkata—4 20/10/1984

Kalyāṇīyāsu—

Mā——! I hope that by the causeless compassion of Śrī Śrī Guru-Gaurāṅga-Gāndharvikā Giridhārī-jīu you are all well physically and also well in terms of your bhajana. …

I received a letter dated 19/7/84 from your sister. Because I wrote her a letter calling her “Mā”, she wanted an explanation of mā. Let her know that mā means mātā (mother). Ramā, Lakṣmī and others are referred to by the word mā. The word mā or mātā is also used to refer to kumārī (lifelong celibate) Vaiṣṇavīs. The word mā is also used in the sense of dhātṛ (nurse), pṛthvī (Earth), and jananī (mother). Mā or mātā is also used for one who gives birth, or who carries a pregnancy. The word mā is also seen to be used in reference to śakti (energy), prakṛti (nature) and other things related to that which is feminine. Mā is also used in relation to those deserving honour, like jyeṭhimā (senior paternal aunt by marriage), kākimā (junior paternal aunt by marriage), māsimā (maternal aunt), and māmīmā (maternal aunt by marriage). One’s object of affection is also addressed as mā. Fathers and mothers also often express deep affection to their daughters by calling them mā. Gurus and people who are like gurus also express unearthly affection by addressing their daughters or disciples as mā. In the connection between guru and disciple, the moods of dāsya, sakhya, and vātsalya exist. These three moods are applied to śrī guru-pādapadma in particular situations, although according to the highest conception, guru is a sakhī, a sakhī under the guidance of the sakhīs, a mañjarī, etc. Generally, disciples address sad-guru as father. If necessary, an extensive explanation of this will be conveyed later.

Śāstra delineates many principles and philosophic conclusions in relation to guru-tattva. Gurus are of two types: dīkṣā-guru and śikṣā-guru. He from whom one receives the mūla-mantra and gāyatrī of one’s worshipful deity is dīkṣā-guru. He from whom one receives instructions on the matter of bhajana is śikṣā-guru. “Yadyapi āmāra guru caitanyera dāsa, tathāpi jāniye āmi tā̃hāra prakāśa^[1] –although my guru is the servant of Caitanya, I know that he is His manifestation.” Śrī gurudeva is, by identity, the devotee of Śrī Kṛṣṇa and Śrī Kṛṣṇa Caitanya. He is, by identity, Śrī Kṛṣṇa’s most beloved devotee. There is a decree to remember śrī gurudeva as Śrī Kṛṣṇa’s most beloved devotee or mukunda-preṣṭha (the dear most of Mukunda). Though he is said to be Hari Himself, he is Śrī Kṛṣṇa’s dear devotee. Gurudeva is said to be equal to Kṛṣṇa in terms of how dear he is [to Him] and how worshipable. Pure devotees see Śrī Śiva and śrī gurudeva as non-different from Śrī Bhagavān because of how dear they are to Him.

There is a chance that even considering śrī gurudeva to be Kṛṣṇa’s beloved devotee can be dangerous for the disciple, because there remains the risk of thinking guru to be an ordinary human being, and that is particularly likely to generate offences. For the disciple, śrī gurudeva is a special manifestation of Śrī Kṛṣṇa. He is Śrī Bhagavān’s anugraha-śakti (potency of mercy). Bhagavān’s guru-śakti appears through the medium of gurudeva and blesses the disciple. Śrī Bhagavān is the main refuge of guru-śakti. That is why He is referred to as the samaṣṭi-guru (the aggregate guru). Śrī Bhagavān offers this guru-śakti to His dear devotees and shows mercy to individuals who are thirsting for bhajana by granting them dīkṣā and so forth. Śrī Kṛṣṇa does not directly grant anyone dīkṣā; for the jīva who is bound by māyā, there is no possibility of attaining spiritual well-being except by the grace of guru-śakti. For the disciple, śrī gurudeva is the personification of Bhagavān’s formless mercy. Śrī Bhagavān is subservient to the devotees and [the attainment of] His mercy is also possible by the mercy of the devotees. And so it is that He grants the jīvas knowledge of the truth through the medium of His dear devotees. One whose heart is exclusively established in śuddha-sattva (pure existence) is worthy of being dīkṣā-guru; Bhagavān’s appearance is possible only in a heart that is radiant with śuddha-sattva, and by that, real experience and realization are gained. Sad-guru is acquainted with śāstra and thus can alleviate the doubts of his disciples, and he is equipped with realization of Bhagavān. “Jei kṛṣṇa-tattva-vettā sei guru haya^[2] –one who knows the truth of Kṛṣṇa is guru.” It is imperative to take a guru in order to invoke the mercy of bhagavad-anugraha-śakti (the Lord’s potency of grace), and therein lies the sādhaka and sādhikā’s unique spiritual welfare.

In regard to sādhana-bhakti, it is certainly crucial to observe sadācāra (proper conduct), which consists of various injunctions and prohibitions. Giving up misconduct and adopting proper conduct is the same as adopting the policy of shunning bad association and accepting good association. The Vaiṣṇava will observe specific conduct that is favourable for sādhana-bhajana and will certainly reject sense objects and association that are opposed to bhajana. These rules and prohibitions have been instructed for the sake of gaining bhakti. Performing the limbs of bhakti like śravaṇa, kīrtana, etc., which have been prescribed by śāstra, constitutes Vaiṣṇava sadācāra. The root of all injunctions is to remember Śrī Kṛṣṇa and the main prohibition is to forget Him.

Hence, remembering Śrī Kṛṣṇa is the chief sadācāra. 

येन केनाप्य् उपायेन मनः कृष्णे निवेशयेत्

Yena kenāpy upāyena manaḥ kṛṣṇe niveśayet^[3]

“By whatever means, one must turn the heart towards Kṛṣṇa.” 

Giving up bad association is Vaiṣṇava ācāra (conduct). As long as the hankering for enjoyment, which is rooted in the gratification of one’s own senses, remains prominent, it is impossible for bhakti to bloom. That is why, for a person who is desirous of bhakti, there is the instruction to abandon even varṇāśrama-dharma. As long as faith in the hearing, chanting, etc. of descriptions of Bhagavān and His devotees has not manifested, man remains attached to worldly, materialistic dharma. Any lust, or desire, for anything other than the desire for kṛṣṇa-bhakti is part of bad association and therefore discardable.

It is by good association and the mercy of great personalities that all these things [sadācāra] gain robustness. Great personalities have equanimous vision and are endowed with an intelligence that is fixed on Bhagavān. Those who are sat (virtuous) never acknowledge the flaws of others. They know that the supreme objective of mankind is only to love God. The company of living entities who are attached to eating, drinking, etc. and wife, son, daughter, wealth, home, etc. brings them no pleasure. 

कृष्ण-भक्ति जन्म-मूल हय साधु-सङ्ग

Kṛṣṇa-bhakti janma-mūla haya sādhu-saṅga^[4]

“Sādhu-saṅga is the root of the birth of devotion for Kṛṣṇa.” 

Without the mercy of great personalities, one cannot obtain devotion to Kṛṣṇa. Devotees are of two types: sādhakas (practitioners) and siddhas (perfected). Bhagavān is controlled by the devotees, and Bhagavān’s mercy is dependent on the mercy of the devotees. Take my affectionate blessings. Iti—

Your eternal well-wisher,
Śrī Bhaktivedānta Vāmana

Footnotes and references:

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[1]:

Śrī Caitanya-caritāmṛta (Ādi- līlā1.44)

[2]:

Śrī Caitanya-caritāmṛta (Madhya- līlā8.128)

[3]:

See Śrīmad-Bhāgavatam (7.1.32)

[4]:

Śrī Caitanya^- caritāmṛta (Madhya- līlā22.83)