Taking Care of

Bhakti-Lata

Sri Srimad

Gour Govinda Swami Maharaja

Taking Care of

Bhakti-Lata

Contents
reyo-niraya
Taking Care of Bhakti-Lat

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1
4
6
6
7
8
8
10
12
14
15
15
16
17
18
19

Kas Fifty Primary Qualities 

Should We Endeavour to Acquire these Qualities?
Three Types of Sukt 
The Four Types of Anarthas
A Question of Cultivation
Cultivation & Attraction
Good Qualities Without Bhakti Have No Value
By the Mercy of Ka and the Spiritual Master
What Is Guru-Kp? 
Who Is Guru? 
What Is Ka-Kp? 
How Is Bhakti-Lat-Bja Obtained? 
Regular Watering 
A Creeper Needs Support
The Mad Elephant 
Upakhs
The Unwanted Creepers Growing Alongside20
Niiddhcra21
Kun & Jva-Hisa
21
Lbha-Pj-Pratih22
Become Free From All Enemies
23
Sdhu-Saga Koro Koro
25
Questions & Answers
25

Frontcover painting and inside painting Vrindavan das. Used with permission.

Taking Care of

Bhakti-Lata

Sri Srimad

Gour Govinda Swami Maharaja

A lecture on Caitanya-caritmta, di-ll 8.50-57, given on the 5th December 1991 in Bhubaneswar, India.

TAT T VA V I C A R A P U B L I C AT I O N S

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reyo-niraya
Gtval rla Bhaktivinoda hkura

Song 1
(1)
bhaja re bhaja re mra mana ati manda
bhajana vin gati ni re
(bhaja) vraja-vane rdh-ka-cararavinda
jna-karma parihari re
(bhaja) vraja-vane rdh-ka
O my foolish mind, worship the lotus feet of RdhKa in the forests of Vraja. Without this, there can be no
spiritual advancement. Give up all speculative knowledge and
materialistic activities.

(2)
(bhaja) gaura-gaddhardvaita guru-nitynanda
gaura-ke abheda jenere
guru ka-preha jene re
(smara) rnivsa, haridsa, murri, mukunda
gaura-preme smara, smara re
smara rnivsa haridse
Worship Gaura-Gaddhara, Advaita and the original
guru Nitynanda. Knowing Gaura and Ka to be the same,
and knowing the guru to be very dear to Ka, remember
Mahprabhus intimate associates, rvsa, Haridsa, Murri
Gupta and Mukunda Dutta.

reyo-niraya

(3)
(smara) rpa-santana-jva-raghuntha-dvandva
ka-bhajana jadi korbe re, rpa-santane smara
(smara) rghava-gopla-bhaa svarpa-rmnanda
ka-prema jadi co re, svarpa-rmnande smara
Just remember r Rpa Goswm, Santana, Jva, and
the two Raghunthas! If you worship r Ka, you should
remember r Rpa and Santana. Also remember Rghava
Paita, Gopla Bhaa, Svarpa Dmodara and Rmnanda
Rya. If you really seek ka-prema, you must remember
Svarpa Dmodara and Rmnanda Rya.

(4)
(smara) gohi-saha karapra, sena ivnanda
ajasra smara, smara re, goh-saha karapre
(smara) rpnuga-sdhu-jana bhajana-nanda
vraje vsa jadi co re, rpnuga-sdhu smara
Remember Kavi Karapra and his family members, who
are all sincere servants of Mahprabhu. Also remember his
father ivnanda Sena. Remember all those Vaiavas who
strictly follow the path of Rpa Gosvm and who are absorbed
in the ecstasy of bhajana. If you actually want residence in
Vraja, you must remember all the Vaiavas who are followers
of r Rpa Gosvm.

ii

Spiritual Welfare

Song 2
(1)
bhvo n bhvo n, mana, tumi ati dua
viaya-vie cho he
kma-krodha-lobha-moha-maddi-via
ripur bae cho he
My dear mind, you have not thought of this. You are very
wicked. You are deeply sunk in the poison of worldly sense
gratification. You are overwhelmed by lust, anger, greed,
illusion, madness, and so on. You are under the sway of the
enemy.

(2)
asad-vrt-bhukti-mukti-pips-ka
asat-kath bhlo lge he
pratih-kuini-ahatdi-pia
sarala to hole n he
ghireche tomre, bhi, e sab aria
e sab to atru he
You are attracted by a thirst for hearing mundane news,
enjoying material sense objects, and seeking liberation.
You think that nonsensical talk sounds very pleasant. You
have become crushed by the desire for fame, as well as by
hypocrisy and crooked dealings. You are not very simple or
straightforward. You are completely surrounded, dear brother,
by all these inauspicious signs of death. These are indeed your
deadly enemies.

iii

reyo-niraya

(3)
e sab n chee kise pbe rdh-ka
jatane cho, cho he
sdhu-saga vin r koth tava ia
sdhu-saga koro, koro he
vaiava-carae maja, ghucibe ania
ek-br bheve dekho he
If you do not give up all these things, then how will you
attain Rdh and Ka? Carefully abandon them. Just abandon
them. Other than the association of sdhus, where else is your
real benefit to be found? Just keep the company of saintly
devotees, immerse yourself in the lotus feet of a Vaiava, and
all unwanted things will disappear. Think about all of this very
seriously and see for yourself.

iv

Taking Care of

Bhakti-Lata
vndvane kalpa-drume suvara-sadana
mah-yogapha th, ratna-sihsana
In Vndvana, in a great place of pilgrimage underneath
the desire trees, is a golden throne bedecked with jewels.

tte vasi che sad vrajendra-nandana

r-govinda-deva nma skt madana
On that throne sits the son of Nanda Mahrja, r
Govindadeva, the transcendental Cupid.

rja-sev haya th vicitra prakra

divya smagr, divya vastra, alakra
Varieties of majestic service are rendered to Govinda
there. His garments, ornaments and paraphernalia are all
transcendental.

Taking Care of Bhakti-Latasahasra sevaka sev kare anukaa

sahasra-vadane sev n yya varana
In that temple of Govindaj, thousands of servitors always
render service to the Lord in devotion. Even with thousands of
mouths, one could not describe this service.

sevra adhyakar-paita haridsa

tra yaa-gua sarva-jagate praka
In that temple the chief servitor was r Haridsa Paita.
His qualities and fame are known all over the world. (Caitanyacaritmta, di-ll 8.50-54)
r Haridsa Paita was a disciple of r Ananta crya,
who was a disciple of Gaddhara Paita. (Caitanya-caritmta,
di-ll 8.54 purport by rla AC Bhaktivedanta Swami)

sula, sahiu, nta, vadnya, gambhra

madhura-vacana, madhura-ce, mah-dhra
He was gentle, tolerant, peaceful, magnanimous, grave,
sweet in his words and very sober in his endeavors.

sabra sammna-kart, karena sabra hita

kauilya-mtsarya-his n jne tra cita
He was respectful to everyone and worked for the benefit of
all. Diplomacy, envy, crookedness and jealousy were unknown
to his heart.

kera ye sdhraa sad-gua paca

se saba guera tra arre nivsa
2

Taking Care of Bhakti-Lata-

The fifty qualities of Lord Ka were all present in his

body. (Caitanya-caritmta, di-ll 8.55-57)
In the Bhakti-rasmta-sindhu, the transcendental qualities
of r Ka are mentioned. Among these, fifty are primary
(aya net su-ramyga, etc.), and in minute quantity they
were all present in the body of r Haridsa Paita. Since
every living entity is a part of the Supreme Personality of
Godhead, all fifty of these good qualities of r Ka are
originally minutely present in every living being. Due to his
contact with material nature, these qualities are not visible
in the conditioned soul, but when one becomes a purified
devotee, they all automatically manifest themselves. This is
stated in rmad-Bhgavatam (5.18.12), as mentioned in the
text below. (Caitanya-caritmta, di-ll 8.57 purport by rla
AC Bhaktivedanta Swami)

yasysti bhaktir bhagavaty akican

sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
mano-rathensati dhvato bahi
In one who has unflinching devotional faith in
Ka, all the good qualities of Ka and the demigods
are consistently manifested. However, one who has no
devotion to the Supreme Personality of Godhead has
no good qualifications because he is engaged by mental
concoction in material existence, which is the external
feature of the Lord. (Caitanya-caritmta, di-ll 8.58)

Taking Care of Bhakti-LataKas Fifty Primary Qualities

These fifty qualities of Ka are mentioned in Bhakti-rasmtasindhu. Do you know these fifty qualities? Prabhupda has only
given a hint here by writing the beginning words aya net suramyga. This is the verse:
aya net su-ramyga
sarva-sal-lakanvita
ruciras tejas yukto
balyn vayasnvita
(Bhakti-rasmta-sindhu 2.1.23)*
The fifty qualities are (1) su-ramya-aga very beautify body
(Kandarpa-koi-kaminya-viea-obha, His beauty far excels that
of crores of Cupids.), (2) sarva-sal-lakanvita He is endowed
with all transcendental attributes, (3) sundara handsome, (4)
mah-tejas most powerful, (5) balyn supremely strong, (6)
kiora vea, always kiora ten, twelve years old, (7) vividhdbhutabh-j He knows all languages (Ka is adbhuta-bh
wonderfully expert in understanding any language you speak.),
(8) satya-vk truthful, (9) priya-vada-yukta always speaks
pleasingly, (10) vvadka eloquent speaker (That means rutimdhur-sang-yukta-vc-priyo, His words are very pleasing
to the ear.), (11) su-pita learned scholar, (12) buddhimn
supremely intelligent, (13) pratibhnvita most proficient,
(14) vidagdha very nicely dressed and attractive, (15) caturah
clever, (16) dakah expert, (17) kta-jah grateful, (18) sudha-vrata firmly determined, (19) dea-kla-suptra-ja He
knows time, place, circumstance, and acts accordingly, (20) stra* Seven verses in the Bhakti-rasmta-sindhu (2.1.2329) describe the fifty primary
qualities of Ka.

Taking Care of Bhakti-Latadi-yukta He has stra-caku, He sees with the vision of stra,
(21) uci clean and pure, (22) va He can capture one and
all, (23) sthira fixed, (24) dnta self-restrained, (25) kamla forgiving, (26) gambhra grave, (27) dhti-mn patient,
(28) sama-darana equal vision, (29) vadnya charitable,
(30) dhrmika religious, (31) sra chivalrous, (32) karua
merciful, (33) mnada gives respect to others, (34) dakia
magnanimous and simple, (35) vinay humble, (36) lajj-yukta
not devoid of shame, (37) saraa-gata-plaka protects those
who take shelter, (38) sukh always happy, (39) bhakta-bandhu
friend of the devotees, (40) prema-vaya captured by love,
(41) sarva-ukha-kri gives happiness to one and all, (42) pratp
very influential, (43) krti-mn endowed with all fame, (44)
loka-anurga-varjana He gives pleasure to all lokas, (45) ajana pakasritah He is partial to the devotees, (46) nr-gaamanohr He attracts the mind of all women, (47) sarvrdhya
worshipable by one and all, (48) samddhimn ever increasing,
(49) resha chief among one and all, and (50) aivarya-yukta
full of opulence. These are the fifty original qualities.
It is stated here, In Bhakti-rasmta-sindhu, the transcendental
qualities of r Ka are mentioned. Among these, fifty are
primary (aya net su-ramyga, etc.), and in minute quantity
they were all present in the body of r Haridsa Paita. This
is because he is a jva. These fifty qualities are present in minute
proportions in every jva because the jva is an eternal part and
parcel of the Lord. But these qualities do not manifest in the
conditioned state. When one becomes a purified devotee they
all automatically manifest themselves. This is stated in rmadBhgavatam,

Taking Care of Bhakti-Latayasysti bhaktir bhagavaty akican

sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
mano-rathensati dhvato bahi

Should We Endeavour to Acquire these Qualities?

We were having a discussion and the question arose whether
one should first endeavour to acquire these qualitiesin order for
bhakti to develop, or will these qualities automatically develop
by unalloyed devotion? Bhaktivinoda hkura has answered this
question. He said that a jva who has acquired some bhakti-sukti is
naturally attracted toward sdhu-saga.

Three Types of Sukt

The three types of sukt are (1) karma-unmukh sukti virtue
coming from pious activities, (2) jna-unmukh sukti virtue
coming from the cultivation of knowledge, and (3) bhaktyunmukh sukti virtue coming from devotional activities. Bhaktyunmukh sukti is the chief sukti. Furthermore, rla Bhaktivinoda
hkura has mentioned in his Harinma-cintmai,
bhaktira-unmukh sei sukti pradhna
tra phale jva bhakta-sdhu-saga pna
raddhvn hoye ka-bhakta-saga kare
nme-ruci, jve-doy, bhakti patha dhare
( Harinma-cintmai 1.57-58)

Taking Care of Bhakti-LataOne who has acquired some bhakti-sukti comes for sdhu-saga.
He develops raddh. raddh means unflinching faith in sdhuguru-stra. By associating with devotees, nme-ruci, taste for the
holy name develops and jve-doy, he becomes merciful towards
all living entities. Then he treads the path of devotion.

The Four Types of Anarthas

Before coming for sdhu-saga you have many anarthas. As
long as these anarthas are present one cannot develop these good
qualities at all. There are four types of anarthas. They are (1)
asat-t material desires, (2) hdaya-daurbalya weakness of
heart, (3) apardha offences, and (4) tattva-bhrma not clearly
understanding or misunderstanding spiritual knowledge.
What is asat-t? Hankering for bhukti and mukti. This is
anybhila. Bhukti-kman is hankering for material enjoyment,
and mukti-kman is hankering for liberation.
Next is hdaya-daurbalya, weakness of heart. What is weakness
of heart?
Devotee: Attachment to temporary things like kuin?
r rmad Gour Govinda Swami: Yes, kuin. Kuin means
kpaya crookedness, faultfinding nature, mtsarya envy,
pratih name, fame and prestige.
Then there are apardhas: vaiava-apardha, seva-apardha,
nma-apardha, and other apardhas.
The fourth anartha is tattva-bhrma. That means not being
conversant with the tattvas svya-tattva-bhrma, a-tattvabhrma, my-tattva-bhrma. The bhrma of not having a clear
understanding of these three tattvas; what i-tattva is, what aktitattva is and what my-tattva is. Who you are; what your own
7

Taking Care of Bhakti-Latatattva is. All these are anarthas and as long as they are present one
cannot develop those good qualities.

A Question of Cultivation
How can these anarthas be destroyed? The anarthas are
destroyed when a person associates with sdhus dau sdhusaga. By hearing from sdhus and vivsa, putting unflinching
faith in the words of sdhu-stra-guru, one develops raddh, dau
raddh. In sdhus association there are discourses on a-tattva,
jva-tattva and guru-tattva. All tattvas are discussed. Then the jva
understands who he is, Oh, I am ka-dsa. Ka is my eternal
master and I am His eternal servant. Now he understands his
real identity. He understands who the Supreme Lord is and his
relationship with the Supreme Lord. Nija-tattva jani ra sasra
na cay kena v bhajinu my kare kaya hay (Prema-vivarta 8) then
he cries, Oh alas! What am I doing? For lakhs of lives I have not
taken shelter at the lotus feet of Ka. I have not served Ka. I
have not become ka-dsa, but I have become my-dsa. All
these anarthas are there in the heart prior to coming to sdhusaga. But when a person associates with a sdhu, hears from him
and puts complete faith in the words of sdhu, then he cultivates
it in his life. It is a question of cultivation.

Cultivation & Attraction

Why does Lord Balarma have a plough in His hand? And
why does Lord Ka have a flute? Lord Balarma is guru-tattva,
Nitynanda-Rma, Guru-Nitynanda-Rma. The significance of
the plough is that the land will be cultivated with the plough. The
8

Taking Care of Bhakti-Lataland is your heart. It is land that needs cultivation. So therefore
the plough is needed. Then, after it is properly cultivated, the
barren land turns into fertile land. How will your barren land
become fertile without cultivation? Sdhana-bhakti, viddhi-mrgekaraa is this cultivation. That is why Balarma has a plough. He
is guru-tattva.
After the heart is purified and properly cultivated, when there
are no more weeds, pebbles or thorns, you will have developed very
nice fertile soil. Then the seed will be sown. And while watering
it, the bhakti-lat, creeper of devotion will begin to sprout. When
it is growing nicely then Ka will come and the sweet sound of
His flute will attract you, karaa. So this is why Lord Balarma
has a plough and Ka has a flute. It is karaa and karaa.
Plough means cultivation, or karaa in Sanskrit. One of the
names of Balarma is Haladhara or Lgal. Plough in Sanskrit
is lgala or hala. Therefore, one who has this hala or lgala is
called Haladhara or Lgal, which refers to Balarma because of
karaa, cultivation. And Ka attracts with His flute, karaa.
The significance of Ka and Balarma plough and flute is
cultivation and attraction. This is the purport to the KaBalarma Mandir here [in Bhubaneswar]. First Lord Balarma will
use His plough and repeatedly cultivate the land. Only after all
filth and nasty things are destroyed, the land, which is the heart,
is properly cultivated. Then the land is ready for the seed, the
bhakti-lat-bja, to be sown. Then you, the ml, or gardener, have
to take care of it by regular watering. ravaa-krtana-jale karaye
secana if you water the seed gradually by the process of ravaa
and krtana [hearing and chanting], the seed will begin to sprout
(Caitanya-caritmta, Madhya-ll 19.152). This ravaa, hearing
from the lips of sdhu, Vaiava, guru, crya and chanting under
his guidance, is watering.
9

Taking Care of Bhakti-Latadau raddh tata sdhu-sago tha bhajana-kriy (Bhaktirasmta-sindhu 1.4.15), by performing bhajana under the guidance
of sdhu-guru all anarthas will disappear, anartha nivrtti. Otherwise
the anarthas cannot be destroyed. Then all these good qualities
will automatically develop. As long as the anarthas are not
destroyed, these good qualities will never manifest. So what stage
of devotional service is that?
rla Bhaktivinoda hkura has said that when some of the
anarthas are destroyed, but not completely, then these good
qualities are not manifest. This is the intermediate stage, which is
bhajan-bhasa or nma-bhsa.
When you do pure bhajana the anarthas are completely destroyed.
Once there is no tinge at all left of the anarthas, then you come to
the nih stage. That is the beginning. In this stage uddha-nma,
the pure name and prema begin to develop simultaneously. The
pure name and bhva come simultaneously. Then you will get ruci,
taste, nectarean taste. And there will be very quick development
of ruci, sakti, bhva, and prema.

Good Qualities Without Bhakti Have No Value

Thus you should not endeavour to cultivate all these qualities
first. You cannot do it. First you should associate with a sdhu, and
hear from him so that you will understand who you are. Then take
shelter of guru, guru-padraya. dau raddh tata sdhu-saga, in
the beginning there must be faith. Then one becomes interested
in associating with pure devotees (Bhakti-rasmta-sindhu 1.4.15).
This is guru-padraya. When you do bhajana under his guidance
then you will be able to eradicate all these anarthas and all these good
qualities will automatically develop. Without doing it in this way,
it is not possible at all to develop these good qualities. You cannot
10

Taking Care of Bhakti-Latado it by your own endeavours. That is what is stated. Therefore
Bhaktivinoda hkura said, O my brothers! Those who are very
eager to develop all these good qualities, I tell you, dont be lazy,
dont waste time, but immediately without delay do sdhusaga, take shelter of a sdhu-guru and make your life successful.
Then automatically all these qualities will develop. As long as you
are not interested in bhakti-sdhana and as long as you have not
taken shelter of sdhu-guru and have not performed bhajana under
his guidance, no good qualities will develop and no anarthas will
be destroyed. You may develop some material qualities as stated in
rmad-Bhgavatam (5.18.12): harv abhaktasya kuto mahad-gu,
mano-rathensati dhvato bahi, one who is devoid of devotion to
the Supreme Personality of Godhead has no good qualifications
because he is engaged in mental concoction in this material
existence, which is the external feature of the Lord. Mano-ratha
means a chariot produced by mental concoction. Such a persons
chariot, which is driven by his own mental speculation, runs here
and there in the Lords external energy, mano-rathensati dhvato
bahi. He has no good qualities at all. From the material point of
view he might be an expert worker, materially very intelligent, or
maybe materially opulent like Ravana or Hirayakaipu, but all
these material qualities are not good qualities, not godly qualities.
Thus, without ka-bhakti, all these so-called good qualities have
no value at all.
dharma satya-dayopeto
vidy v tapasnvit
mad-bhaktypetam tmna
na samyak prapunti hi
Neither religious activities endowed with honesty and
mercy, nor knowledge obtained with great penance can

11

Taking Care of Bhakti-Latacompletely purify ones consciousness if they are bereft of

loving service to Me.(rmad-Bhgavatam 11.14.22)

The value of all these qualities dharma, satya, doy, vidy,

tapasy, so-called religiosity, truthfulness, kindness, mercy,
knowledge and penance without bhakti is zero. There is no
value. It is just like adding up zeros. When you add zero plus zero,
plus zero, plus zero, the result is zero. When you divide zero into
zero, into zero, into zero, the result is zero. Plus, minus, or divide,
whatever you do, you only get zero. A zero without a one is only
zero. But if you place a one on the left side of that zero, then that
zero becomes ten, with two zeros it becomes hundred, with three
zeros it becomes one thousand, etc. But without that one they
are all zero. Similarly dharma, doy, satya, vidy and tapasy are
good qualities, but without bhakti their value is zero, whereas with
bhakti they have a tenfold increase in value. That is what is stated
here. So without ka-bhakti your human birth is useless, a waste.

By the Mercy of Ka and the Spiritual Master

Then there is another point made here,
thra ananta gua ke karu praka
tra priya iya ihapaita haridsa
Ananta crya was a reservoir of all good qualities. No
one can estimate how great he was. Paita Haridsa was his
beloved disciple. (Caitanya-caritmta, di-ll 8.60)

sabra sammna-kart, karena sabra hita

kauilya-mtsarya-his n jne tra cita
12

Taking Care of Bhakti-LataHe was respectful to everyone and worked for the benefit of
all. Diplomacy, envy, crookedness and jealousy were unknown
to his heart. (Caitanya-caritmta, di-ll 8.56)

These bad qualities were unknown to his heart. You will find
this also in Rpa-ik where Mahprabhu has taught it.
brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
According to their karma, all living entities are wandering
throughout the entire universe. Some of them are being
elevated to the upper planetary systems, and some are going
down into the lower planetary systems. Out of many millions
of wandering living entities, one who is very fortunate gets
an opportunity to associate with a bona fide spiritual master
by the grace of Ka. By the mercy of both Ka and the
spiritual master, such a person receives the seed of the creeper
of devotional service.

ml ha kare sei bja ropaa

ravaa-krtana-jale karaye secana
When a person receives the seed of devotional service, he
should take care of it by becoming a gardener and sowing the
seed in his heart. If he waters the seed gradually by the process
of ravaa and krtana [hearing and chanting], the seed will
begin to sprout. (Caitanya-caritmta, Madhya-lila 19.151-152)

There is a question here. Out of the three types of sukti, the

best type is bhakty-unmukh sukti. One who has acquired that
bhakty-unmukh sukti is attracted toward sdhus. He comes in the
association of sdhus and therefore he develops interest in the
13

Taking Care of Bhakti-Latapath of devotion. He is a fortunate person, bhgyavn jva. One

who comes for sdhu-saga, hears from sdhu with full faith and
cultivates it in his life, taj-joad, he is bhgyavn. Kapiladeva
said that it is a question of cultivation. When he accepts guru,
Guru-Nitynanda-Rma, then the cultivation begins. Guru,
Nitynanda-Balarma, cultivates the field with the plough.
Cultivation is needed because passive listening will never help
you. You should cultivate it in your life, under the care of guru.
By yourself you cannot do it; guru does it. So it should be done
under his guidance. Therefore it is said that sdhu-saga means
guru-padraya; devotional service, bhajana under the guidance
of guru, bhajana-kriy. Then anartha-nivtti, the anarthas will be
eradicated, destroyed. Otherwise they will not go. So the point
here is guru-ka-prasde pya bhakti-lat-bja, and the question is;
what is guru-prasda and what is ka-prasda?

What Is Guru-Kp?
What is guru-prasda? What is that mercy? Guru is a
representative, a manifestation of the Paramtm who has come
to shower his mercy. It is gurus mercy, kp. It is kp-akti. So, if
you surrender unto the lotus feet of guru, then guru accepts you
as iya and showers his mercy upon you and teaches you how to
serve Ka. Ka-sev-rpa-anugraha, he teaches how to serve
Ka. Otherwise you cannot serve Ka, because you do not
know how to serve Ka. You chant everyday guruvtakam
yuktasya bhakt ca niyujato pi, he engages the disciple in the
service of Ka. That is the mercy of guru. This is guru-kp.

14

Taking Care of Bhakti-LataWho Is Guru?

Guru is ka-kp-r-mrti, the embodiment of ka-kp.
Ka-kp has assumed a body: that is guru. He has been sent
by Ka and he has come down from that abode of Ka to
distribute mercy to the conditioned souls.
sasra-dvnala-lha-lokatrya kruya-ghanghanatvam
prptasya kalya-guravasya
vande guro r-cararavindam
Arava means ocean. Ka is kruna-sindhu. (Krunya
means kruna.) He is an ocean of mercy. So guru has come down
here with that ocean of mercy, to distribute it. Therefore guru
is known as ka-kp-r-mrti. He is the embodiment of kakp. Ka-kp has assumed a body, guru, who has come down
here to distribute that ocean of mercy. That is kp. He teaches us
how to serve Ka and he imparts tattva-jna. That is guru-kp.
In other words he sows the seed of the bhakti-lat creeper in the
properly cultivated land. That land is our heart. That is his kp.
That is guru-kp, the mercy of guru.

What Is Ka-Kp?
Then what is ka-kp?
Devotee: Giving us sad-guru.
r rmad Gour Govinda Swami: Yes, making the arrangement
that such an aspirant, a bhakta or soul will meet His true
representative, or sending such a soul to His real representative,
15

Taking Care of Bhakti-LataHis own man. That is ka-kp. Therefore we say ka-kpte
guru mile guru-kpte ka-mile by the mercy of Ka you will
get guru and by the mercy of guru you will get Ka. Thus, kakp and guru-kp are interdependent, related.

How Is Bhakti-Lat-Bja Obtained?

Then what is bhakti-lat-bja, the seed of bhakti-lat? Bja means
seed. From which seed does the bhakti-lat sprout? That seed
is bhakti-lat-bja. And how it is obtained? It is obtained by the
mercy of guru and Ka, ka-kpte guru-mile bhakti-lat-bja.
This bhakti-lat-bja is different from anyavilsa-bja, karma-bja or
jna-bja. How do you say it in English?
Devotee: The seed is different from the seed of material desires.
r rmad Gour Govinda Swami: Yes. It is different from the
seed of fruitive activity and the seed of jna. This bhakti-lat-bja
is different from all these seeds. Yasya prasdd bhagavat-prasdo
yasyprasdn na gati kuto pi, if guru is pleased then automatically
you get the mercy of Ka. If guru is displeased then this bhaktilat-bja, the seed of the bhakti creeper, will never be available
to you. What will be available if guru is displeased? When guru
is displeased only anyavilsa-bja the seed of material desires,
karma-bja the seed of fruitive activity, or jna-bja the seed
of jna will be available. Then only these bjas will be available
to you but not bhakti-lat-bja. This is what has been said. So one
who is really fortunate gets this seed, this bhakti-lat-bja. One who
is not fortunate cannot get it. Therefore it is stated brahma
brahmite kona bhgyavn-jva, a bhgyavn, fortunate jva gets it.

16

Taking Care of Bhakti-LataRegular Watering

ml ha kare sei bja ropaa
ravaa-krtana-jale karaye secana
(Caitanya-caritmta, Madhya-ll 19.152)
Once the seed is sown regular watering is needed. What is that
watering? ravaa and krtana: hearing and chanting. This regular
hearing and chanting is the watering of that seed, bhakti-lat-bja.
Then the seed sprouts and it will gradually grow.
upajiy be lat brahma bhedi yya
viraj, brahma-loka bhedi para-vyoma jya
As one waters the bhakti-lat-bja, the seed sprouts, and
the creeper gradually grows to the point where it penetrates
the walls of this universe and goes beyond the Viraj River*,
lying between the spiritual world and the material world. It
attains Brahma-loka, the Brahman effulgence, and penetrating
through that stratum, it reaches the spiritual sky and the
spiritual planet Goloka Vndvana.

tabe yya tad-upari goloka-vndvane

ka-caraa-kalpa-vke kare rohaa
*Viraj River: a transcendental current flowing from the perspiration of the body of
the Lord. The Viraj River divides the material world from the spiritual world. On one
side of the river Viraj is the effulgence of Brahma-loka and innumerable Vaikuha
planets, and on the other side is this material world. It is to be understood that this side
of the Viraj River is filled with material planets floating in the Causal Ocean. The
name Viraj indicates a marginal position between the spiritual and material worlds,
but the Viraj River is not under the control of the material energy. Consequently it is
devoid of the three guas; therefore it is called Viraj. The prefix vi means vigata (completely eradicated), and rajas means the influence of the material world.
17

Taking Care of Bhakti-LataBeing situated in ones heart and being watered by

ravaa-krtana, the bhakti creeper grows more and more. In
this way it attains the shelter of the desire tree of the lotus
feet of Ka, who is eternally situated in the planet known as
Goloka Vndvana, in the topmost region of the spiritual sky.
(Caitanya-caritmta, Madhya-ll 19.153-154)

Thus, there must be regular watering. Otherwise how will it

grow? As it gradually grows it penetrates this brahma. Then
it goes to where the Viraj River is. Crossing the Viraj River it
goes to the Brahman effulgence. After penetrating the Brahman
effulgence it goes to para-vyoma, the spiritual sky. The creeper
grows and grows till at last tabe yya tad-upari goloka-vndvana
it reaches Goloka-Vndvana.

A Creeper Needs Support

A lat, creeper needs support. When planting a creeper, you
put a stick next to it and then, with the support of that stick, it
grows. So, what is the support of the creeper here? The lotus feet
of Ka are that support, ka-caraa-kalpa-vke kare rohaa.
The creeper entwines itself around the lotus feet of Ka, there
in Goloka-Vndvana.
th vistrita ha phale prema-phala
ih ml sece nitya ravadi jala
The creeper greatly expands in the Goloka Vndvana
planet, and there it produces the fruit of love for Ka.
Although remaining in the material world, the gardener
regularly sprinkles the creeper with the water of hearing and
chanting. (Caitanya-caritmta, Madhya-ll 19.155)

18

Taking Care of Bhakti-LataThen the creeper flowers and at last it produces fruit, th
vistrita ha phale prema-phala. That fruit is prema, ka-prema,
prema-phala. But you still have to regularly give water, hearing
and chanting, ih ml sece nitya ravadi jala. Do not stop or
cease the watering process, it must regularly go on.

The Mad Elephant

But there is one danger: vaiava-apardha.
yadi vaiava-apardha uhe ht mt
upe v chie, tra ukhi yya pt
If the devotee commits an offence at the feet of a Vaiava
while cultivating the creeper of devotional service in the
material world, his offence is compared to a mad elephant that
uproots the creeper and breaks it. In this way the leaves of the
creeper are dried up.

tte ml yatna kari kare varaa

apardha-hastra yaiche n haya udgama
The gardener must defend the creeper by fencing it all
around so that the powerful elephant of offences may not
enter. (Caitanya-caritmta, Madhya-ll 19.156-157)

Vaiava-apardha is compared to a mad elephant. If you

commit vaiava-apardha, it is like a mad elephant that comes,
breaks all your fences, up-roots the creeper, and throws it away.
Finished! So the ml, the gardener should be very careful that
this mad elephant does not come. One should not commit any
vaiava-apardha.
19

Taking Care of Bhakti-LataUpakhs

The Unwanted Creepers Growing Alongside
There is one other danger. What is that?
kintu yadi latra sage uhe upakh
bhukti-mukti-vch, yata asakhya tra lekh
Sometimes unwanted creepers, such as the creepers of
desires for material enjoyment and liberation from the material
world, grow along with the creeper of devotional service. The
varieties of such unwanted creepers are unlimited.

niiddhcra, kun, jva-hisana

lbha, pj, pratihdi yata upakh-gaa
Some unnecessary creepers growing with the bhakti creeper
are the creepers of behaviour unacceptable for those trying
to attain perfection, diplomatic behaviour, animal-killing,
mundane profiteering, mundane adoration and mundane
importance. All these are unwanted creepers.

seka-jala p upakh bi yya

stabdha ha mla-kh bite n pya
If one does not distinguish between the bhakti creeper and
the other creepers, the sprinkling of water is misused because
the other creepers are nourished while the bhakti creeper is
curtailed. (Caitanya-caritmta, Madhya-ll 19.158-160)

Mahprabhu teaches all these bhakti-tattvas. Upakh looks

exactly like the bhakti creeper. You cannot distinguish whether
20

Taking Care of Bhakti-Latait is the original creeper or some other creeper. When you are
regularly watering, the upakh, other creeper also grows. It looks
exactly like the bhakti creeper and it grows with it, not separately.
This is the danger.

Niiddhcra
Then the verse states niiddhcra, what is that?
Devotee: Accepting things forbidden in the stra?
r rmad Gour Govinda Swami: Yes. To accept that what is
forbidden in stra, Vedic literature, that is niiddhcra. That
means yoit-saga*, breaking the regulative principles: having
illicit sex, intoxication, fish eating, meat eating and gambling,
viay daraan associating with materialistic persons, and strdaran associating with women. All these are niiddhcra.

Kun & Jva-Hisa

Then it states kun, which is duplicity, politics,
pretentiousness and crookedness. Then the verse states jva-hisa.
What is jva-hisa?
Devotee: Envying other living entities, injuring other living
entities.
r rmad Gour Govinda Swami: Yes. Jva-hisa is injuring or
causing pain to other living entities. As I mentioned previously,
Mahprabhu teaches all these things. Pri-mtre mano-vkye
*Yoit-saga: yoit means woman, and saga means association or attachment.
Woman is the symbolical representation of sense gratification, but anything meant for
sense gratification is called yoit.
21

Taking Care of Bhakti-Lataudvega n diba (Caitanya-caritmta, Madhya-ll 22.120), do not

hurt any living entity, any animal with your body, mind and
speech. That is jva-hisa.
Devotee: To stop the preaching. rla Bhaktisiddhnta said jvahisa means disturbing the preaching.
r rmad Gour Govinda Swami: Yes, yes, yes. And one, who
does not preach, who never preaches at all becomes a miser in
preaching activity, kpnk. Becoming a miser in preaching
activity is jva-his. And supporting myvd, karm, or
anybhil comes under jva-his.

Lbha-Pj-Pratih
Then comes lbha-pj-pratih. One who hankers for name,
fame and prestige thinks, How can I be adored by other people,
by materialistic persons? They will glorify me. Theyll speak
highly of me. They will offer worship to me. Hankering for name,
fame and prestige is lbha-pj-pratih. These are the upakhs:
niiddhcra, kun, jva-hisa and lbha-pj-pratih.
When these creepers grow alongside, the original creeper will
never develop. Its growth is now checked mla-kh bite n
pya. One should be very, very careful. Therefore it is said here,
sabra sammna-kart, karena sabra hita
kauilya-mtsarya-his n jne tra cita
He was respectful to everyone and worked for the benefit of
all. Diplomacy, envy, crookedness and jealousy were unknown
to his heart. (Caitanya-caritmta, di-ll 8.56)

These are detrimental to the development of your bhakti

creeper. And duplicity is its mother, janan. Janan means mother.
22

Taking Care of Bhakti-LataDuplicity is the mother.

Devotee: The mother of upakh?
r rmad Gour Govinda Swami: The mother of diplomacy,
envy, crookedness and jealousy, all these things. That is why we
were singing that very nice song for this stupid mind written by
Bhaktivinoda hkura at the beginning.

Become Free From All Enemies

bhaja re bhaja re mra mana ati manda
bhaja vraja-vane rdh-ka-cararavinda
O my foolish mind, worship the lotus feet of Rdh-Ka
in the forests of Vraja.

bhaja gaura-gaddhardvaita guru-nitynanda

rnivs, harids, murri, mukunda
Just worship Gaura, Gaddhara, Advaita, and Lord
Nitynanda, the original spiritual master! Just remember the
dear associates of Lord Caitanya, namely rvsa hkura,
Haridsa hkura, Murri Gupta, and Mukunda Daa!

rpa-santana-jva-raghuntha-dvandva
rghava-gopla-bhaa svarpa-rmnanda
Just remember r Rpa Goswm, Santana, Jva, and
the two Raghunthas! Also remember Rghava Paita,
Gopl Bhaa Goswm, Svarpa Dmodara Goswm, and
Rmnanda Rya!

gohi-saha karapra, sena ivnanda

smara rpnuga sdhu-jana bhajana-nanda
23

Taking Care of Bhakti-LataRemember rla Kavi Karapra and his family members,
especially his father, ivnanda Sena. Remember all those
Vaiavas who strictly follow the path of Rpa Gosvm and
who are absorbed in the ecstasy of bhajana.

That means sdhu-saga; associate with sdhus and do bhajan.

bhvo n bhvo n, mana, tumi ati dua
viaya-vie cho he
kma-krodha-lobha-moha-maddi-via
ripur bae cho he
O mind! You are very wicked, stupid. You are surrounded
by the enemies kma, krodha, lobha, moha lust, anger, greed,
delusion and pride, ripur bae cho. Ripu means enemy.
asad-vrt-bhukti-mukti-pips-ka
asat-kath bhlo lge he
pratih-kuini-ahatdi-pia
sarala to hole n he
ghireche tomre, bhi, e sab aria
e sab to atru he
(Gtval)
You are not interested in ka-kath; you have not developed
taste for it. Rather you have developed taste for grmye-kath
politics, topics related to sense gratification, topics related to
liberation, topics related to sense enjoyment. Pratih-kuiniahatdi, you have become crushed by the desire for pratih
name, fame and prestige, adoration, kuin, crookedness, envy,
jealousy, duplicity and intolerance. You cannot tolerate others
bhakti su-samddhi, that others are making rapid advancement on
the path of devotion. That is mtsarya. Bhaktivinoda hkura
24

Taking Care of Bhakti-Latasings, sarala to hole n he, you have not become simple, but rather
you have become crooked, duplicitous and pretentious. Ghireche
tomre, bhi, e sabu aria, you are surrounded by these anarthas
and you should understand that they are your enemies, e sab to
atru he. Bhaktivinoda hkura has said, If you cannot become
free from all these enemies, e sab n chee kise pbe rdh-ka,
how can you get Rdh-Ka? Give up all these things, jatane
cho, cho he. How can you give them up?

Sdhu-Saga Koro Koro

Without sdhu-saga you cannot give them up, sdhu-saga
vin r koth tava ia. Therefore, sdhu-saga koro, koro. Do sdhusaga! Do sdhu-saga! Constant sdhu-saga. Every day. Daily!
Vaiava-carae maja, ghucibe ania, take shelter of sdhu-guru
completely then you will become free from all these enemies,
all these anarthas. Then your heart will be properly cultivated
by Balarmas plough. Thus give your heart, your field to Lord
Balarma so that He can cultivate it properly. Without sdhusaga, how can it be done? It cannot be done. Bhaktivinoda
hkura has said ek-br bheve dekho, think about this very
seriously. Deliberate upon this point otherwise, kise pbe rdhka how can you get Rdh-Ka? You cannot get RdhKa. This is what is needed and then all these good qualities
will automatically develop.

Questions & Answers

Devotee 1: What is the best way to uproot upakhs, weeds?
r rmad Gour Govinda Swami: You should understand what
those upakhs are. So you dont hanker for it.
25

Taking Care of Bhakti-LataDevotee 1: But what is the best way to uproot them?
r rmad Gour Govinda Swami: The best way is with sdhusaga. Hear all these things from the lips of a bona fide sdhu
and allow Balarma to cultivate the land properly. Then He can
uproot them. Sdhu-guru can uproot them with his plough, Lord
Balarmas plough. Then Ka will attract you through His flute.
Youll automatically be attracted by the sweet singing of His flute.
Karaa karaa, you should understand this.
Hala and va, lgala and va, karaa karaa, without
karaa there is no karaa. So first is karaa, first Balarmas
plough will be applied and then Ka will attract you through
His flute, with His sweet flute playing as the gops are attracted,
and run at the dead of night to hear the singing of Kas flute. If
there is no karaa, there will be no karaa. So do you understand
now why we have the Ka-Balarma Mandir? Yes. This is the
purport here. Kise pbe rdh-ka? How can you get RdhKa? You cannot get Them without karaa and then karaa.
So there is a very deep purport to this Ka-Balarma Temple
[in Bhubaneswar], the last temple that rla Prabhupda founded.
You should understand it. So many raise this question, Oh, there
is no Rdh. How can you get Rdh? How can you get RdhKa without karaa? First karaa then karaa, and then you
can get Rdh-Ka. This is the most important thing.
It is confidential tattva. It is tattva-vicra. Do you understand
what tattva lies here? You should understand what tattva is here.
The tattva is so deep, so confidential. You cannot get it. You
should understand it.
Ka has said in Bhagavad-gt (9.24), Abhijnanti tattventa
cyavanti te, one who does not know Me in tattva, he cannot enter
into My abode. Again and again he will fall down here. Finished!
It is not easy.
26

Taking Care of Bhakti-LataDevotee 2: Yes, I know. It is not easy.

r rmad Gour Govinda Swami: Ka is crooked in three
places, you see? Not just in one or two, but in three places.
He is so funny. First cultivation is required; Balarma first. Let
Balarma cultivate, use His plough, and then next comes Kas
flute; Ka-Balarma.
Devotee 1: You say He is tri-bhaga.
r rmad Gour Govinda Swami: Yes, tri-bhaga.
Devotee 1: What is the tattva in tri-bhaga?
r rmad Gour Govinda Swami: Sambandha, abideya, prayojanatattva; three. Here is sambandha, here is abhideya, and here is
prayojana (Gurudeva shows the lotus feet, the smile, the heart).
Properly cultivated field, then prema-phala. This is very deep
tattva.
Devotee 1: An ocean.
r rmad Gour Govinda Swami: An ocean, an unlimited ocean.
Devotee 3: Is it that He always ploughs three times?
r rmad Gour Govinda Swami: What three? He ploughs
multiple, multiple, multiple times. Three times three, times three,
times three; it goes on, and on, and on.
Devotee 2: Lgui found it took many years of ploughing to get
rid of the weeds.
r rmad Gour Govinda Swami: Yes, yes.
Devotee 2: We plant some crop there but so many weeds will
come up. We have to plough again, and again, and again.
r rmad Gour Govinda Swami: Yes, again, and again, and
again.
27

Taking Care of Bhakti-LataDevotee 2: The plough is in the hands of the guru?

r rmad Gour Govinda Swami: Yes, Balarama is GuruNitynanda-Rma.
Devotee 2: That plough is actually cutting.
r rmad Gour Govinda Swami: Cutting, cutting, cutting, yes.
Devotee 2: Is it very violent cutting?
Devotee 1: Guru-kara, he takes us by the ear.
r rmad Gour Govinda Swami: Kara-dhra. Yes, he slaps you.
Devotee 1: You dont slap us. We have not started to be good
disciples, we are pretending. So you are not using the slapping yet.
r rmad Gour Govinda Swami: Yes, he is using it. Prabhupda
is using it. You should accept it, unhesitatingly. Dont hesitate to
accept it. This is Ka-Balarma. So deep tattva is there, Ka
Balarma, karaa karaa, lgala and flute va.
Devotee 2: Ka has a flute called kari.
r rmad Gour Govinda Swami: Yes, because it attracts.
Devotee 2: And it says that that flute is made of gold with jewels
or something.
r rmad Gour Govinda Swami: Yes.
Devotee 2: Its in the Nectar of Devotion.
r rmad Gour Govinda Swami: He started with that, yes. Such
is ka-tattva, vaiava-tattva, bhakti-tattva. Sambandha-tattva,
abhideya-tattva, prayojana-tattva. Sambandha, abhideya, prayojana.
Devotee 1: Gurudeva, so we have to be very patient?
r rmad Gour Govinda Swami: Yes. Have patience, have
patience. Utsh [enthusiasm], nicayt [confidence], and dhairy
[patience].
28

Taking Care of

a-

he significance
of Ka and
Balarma plough and
flute is cultivation and
attraction. First Lord
Balarma will use His
plough and repeatedly
cultivate the land. Only
after all filth and nasty
things are destroyed,
the land, which is the
heart, is properly cultivated. Then the land is
ready for the seed, the bhakti-lat-bja, to be sown. Then you,
the ml, or gardener, have to take care of it by regular watering. ravaa-krtana-jale karaye secana if you water the seed
gradually by the process of ravaa and krtana [hearing and
chanting], the seed will begin to sprout. This ravaa, hearing
from the lips of sdhu, Vaiava, guru, crya and chanting
under his guidance, is watering.

TAT T VA V I C A R A P U B L I C AT I O N S

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