Srimad-Bhagavatam: Canto 5: “The Creative Impetus”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Seventeen
The Descent of the River Ganges
SB5.17Summary
The Seventeenth Chapter describes the origin of the Ganges River and how it flows in and around Ilavrta-varsa. There is also a description of the prayers Lord Siva offers to Lord Sankarsana, part of the quadruple expansions of the Supreme Personality of Godhead. Lord Visnu once approached Bali Maharaja while the King was performing a sacrifice. The Lord appeared before him as Trivikrama, or Vamana, and begged alms from the King in the form of three steps of land. With two steps, Lord Vamana covered all three planetary systems and pierced the covering of the universe with the toes of His left foot. A few drops of water from the Causal Ocean leaked through this hole and fell on the head of Lord Siva, where they remained for one thousand millenniums. These drops of water are the sacred Ganges River. It first flows onto the heavenly planets, which are located on the soles of Lord Visnu’s feet. The Ganges River is known by many names, such as the Bhagirathi and the Jahnavi. It purifies Dhruvaloka and the planets of the seven sages because both Dhruva and the sages have no other desire than to serve the Lord’s lotus feet.
The Ganges River, emanating from the lotus feet of the Lord, inundates the heavenly planets, especially the moon, and then flows through Brahmapuri atop Mount Meru. Here the river divides into four branches (known as Sita, Alakananda, Caksu and Bhadra), which then flow down to the ocean of salt water. The branch known as Sita flows through Sekhara-parvata and Gandhamadana-parvata and then flows down to Bhadrasva-varsa, where it mixes with the ocean of salt water in the West. The Caksu branch flows through Malyavan-giri and, after reaching Ketumala-varsa, mixes with the ocean of salt water in the West. The branch known as Bhadra flows onto Mount Meru, Mount Kumuda, and the Nila, Sveta and Srngavan mountains before it reaches Kuru-desa, where it flows into the ocean of salt water in the north. The Alakananda branch flows through Brahmalaya, crosses over many mountains, including Hemakuta and Himakuta, and then reaches Bharata-varsa, where it flows into the southern side of the ocean of salt water. Many other rivers and their branches flow through the nine varsas.
The tract of land known as Bharata-varsa is the field of activities, and the other eight varsas are for persons who are meant to enjoy heavenly comfort. In each of these eight beautiful provinces, the celestial denizens enjoy various standards of material comfort and pleasure. A different incarnation of the Supreme Personality of Godhead distributes His mercy in each of the nine varsas of Jambudvipa.
In the Ilavrta-varsa, Lord Siva is the only male. There he lives with his wife, Bhavani, who is attended by many maidservants. If any other male enters that province, Bhavani curses him to become a woman. Lord Siva worships Lord Sankarsana by offering various prayers, one of which is as follows: “My dear Lord, please liberate all Your devotees from material life and bind all the nondevotees to the material world. Without Your mercy, no one can be released from the bondage of material existence.” SB5.17.1 TEXT 1 sri-suka uvaca tatra bhagavatah saksad yajna-lingasya visnor vikramato vama-padangustha-nakha-nirbhinnordhvanda-kataha-vivarenantah-pravista ya bahya-jala-dhara tac-carana-pankajavanejanaruna-kinjalkoparanjitakhila-jagad-agha-malapahopasparsanamala saksad bhagavat-padity anupalaksita-vaco ’bhidhiyamanati-mahata kalena yuga-sahasropalaksanena divo murdhany avatatara yat tad visnu-padam ahuh. SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; tatra—at that time; bhagavatah—of the incarnation of the Supreme Personality of Godhead; saksat—directly; yajna-lingasya—the enjoyer of the results of all sacrifices; visnoh—of Lord Visnu; vikramatah—while taking His second step; vama-pada—of His left leg; angustha—of the big toe; nakha—by the nail; nirbhinna—pierced; urdhva—upper; anda-kataha—the covering of the universe (consisting of seven layers—earth, water, fire, etc.); vivarena—through the bole; antah-pravista—having entered the universe; ya—which; bahya-jala-dhara—the flow of water from the Causal Ocean outside the universe; tat—of Him; carana-pankaja—of the lotus feet; avanejana—by the washing; aruna-kinjalka—by reddish powder; uparanjita—being colored; akhila-jagat—of the whole world; agha-mala—the sinful activities; apaha—destroys; upasparsana—the touching of which; amala—completely pure; saksat—directly; bhagavat-padi—emanating from the lotus feet of the Supreme Personality of Godhead; iti—thus; anupalaksita—described; vacah—by the name; abhidhiyamana—being called; ati-mahata kalena—after a long time; yuga-sahasra-upalaksanena—consisting of one thousand millenniums; divah—of the sky; murdhani—on the head (Dhruvaloka); avatatara—descended; yat—which; tat—that; visnu-padam—the lotus feet of Lord Visnu; ahuh—they call. TRANSLATION Sukadeva Gosvami said: My dear King, Lord Visnu, the enjoyer of all sacrifices, appeared as Vamanadeva in the sacrificial arena of Bali Maharaja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Visnupadi. Later she received other names like Jahnavi and Bhagirathi. After one thousand millenniums, the water of the Ganges descended on Dhruvaloka, the topmost planet in this universe. Therefore all learned sages and scholars proclaim Dhruvaloka to be Visnupada [“situated on Lord Visnu’s lotus feet”]. PURPORT In this verse, Sukadeva Gosvami describes the glories of the Ganges River. The water of the Ganges is called patita-pavani, the deliverer of all sinful living beings. It is a proven fact that a person who regularly bathes in the Ganges is purified both externally and internally. Externally his body becomes immune to all kinds of disease, and internally he gradually develops a devotional attitude toward the Supreme Personality of Godhead. Throughout India, many thousands of people live on the banks of the Ganges, and by regularly bathing in her waters, they are undoubtedly being purified both spiritually and materially. Many sages, including Sankaracarya, have composed prayers in praise of the Ganges, and the land of India itself has become glorious because such rivers as the Ganges, Yamuna, Godavari, Kaveri, Krsna and Narmada flow there. Anyone living on the land adjacent to these rivers is naturally advanced in spiritual consciousness. Srila Madhvacarya says: varahe vama-padam tu Standing on His right foot and extending His left to the edge of the universe, Lord Vamana became known as Trivikrama, the incarnation who performed three heroic deeds. SB5.17.2 TEXT 2 yatra ha vava vira-vrata auttanapadih parama-bhagavato ’smat-kula-devata-caranaravindodakam iti yam anusavanam utkrsyamana-bhagavad-bhakti-yogena drdham klidyamanantar-hrdaya autkanthya-vivasamilita-locana-yugala-kudmala-vigalitamala-baspa-kalayabhivyajyamana-roma-pulaka-kulako ’dhunapi paramadarena sirasa bibharti. SYNONYMS yatra ha vava—in Dhruvaloka; vira-vratah—firmly determined; auttanapadih—the famous son of Maharaja Uttanapada; parama-bhagavatah—the most exalted devotee; asmat—our; kula-devata—of the family Deity; carana-aravinda—of the lotus feet; udakam—in the water; iti—thus; yam—which; anusavanam—constantly; utkrsyamana—being increased; bhagavat-bhakti-yogena—by devotional service unto the Lord; drdham—greatly; klidyamana-antah-hrdayah—being softened within the core of his heart; autkanthya—by great anxiety; vivasa—spontaneously; amilita—slightly open; locana—of eyes; yugala—pair; kudmala—from the flowerlike; vigalita—emanating; amala—uncontaminated; baspa-kalaya—with tears; abhivyajyamana—being manifested; roma-pulaka-kulakah—whose symptoms of ecstasy on the body; adhuna api—even now; parama-adarena—with great reverence; sirasa—by the head; bibharti—he bears. TRANSLATION Dhruva Maharaja, the famous son of Maharaja Uttanapada, is known as the most exalted devotee of the Supreme Lord because of his firm determination in executing devotional service. Knowing that the sacred Ganges water washes the lotus feet of Lord Visnu, Dhruva Maharaja, situated on his own planet, to this very day accepts that water on his head with great devotion. Because he constantly thinks of Krsna very devoutly within the core of his heart, he is overcome with ecstatic anxiety. Tears flow from his half-open eyes, and eruptions appear on his entire body. PURPORT When a person is firmly fixed in devotional service to the Supreme Personality of Godhead, he is described as vira-vrata, fully determined. Such a devotee increases his ecstasy in devotional service more and more. Thus as soon as he remembers Lord Visnu, his eyes fill with tears. This is a symptom of a maha-bhagavata. Dhruva Maharaja maintained himself in that devotional ecstasy, and Sri Caitanya Mahaprabhu also gave us a practical example of transcendental ecstasy when He lived at Jagannatha Puri. His pastimes there are fully narrated in Caitanya-caritamrta. SB5.17.3 TEXT 3 tatah sapta rsayas tat prabhavabhijna yam nanu tapasa atyantiki siddhir etavati bhagavati sarvatmani vasudeve ’nuparata-bhakti-yoga-labhenaivopeksitanyarthatma-gatayo muktim ivagatam mumuksava iva sabahu-manam adyapi jata-jutair udvahanti. SYNONYMS tatah—thereafter; sapta rsayah—the seven great sages (beginning with Marici); tat prabhava-abhijnah—who knew very well the influence of the Ganges River; yam—this Ganges water; nanu—indeed; tapasah—of our austerities; atyantiki—the ultimate; siddhih—perfection; etavati—this much; bhagavati—the Supreme Personality of Godhead; sarva-atmani—in the all-pervading; vasudeve—Krsna; anuparata—continuous; bhakti-yoga—of the mystic process of devotional service; labhena—simply by achieving this platform; eva—certainly; upeksita—neglected; anya—other; artha-atma-gatayah—all other means of perfection (namely religion, economic development, sense gratification and liberation); muktim—liberation from material bondage; iva—like; agatam—obtained; mumuksavah—persons desiring liberation; iva—like; sa-bahu-manam—with great honor; adya api—even now; jata-jutaih—with matted locks of hair; udvahanti—they carry. TRANSLATION The seven great sages [Marici, Vasistha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jnanis think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life. PURPORT Transcendentalists are divided into two primary groups: the nirvisesa-vadis, or impersonalists, and the bhaktas, or devotees. The impersonalists do not accept spiritual varieties of life. They want to merge into the existence of the Supreme Lord in His Brahman feature (the brahmajyoti). The devotees, however, desire to take part in the transcendental activities of the Supreme Lord. In the upper planetary system, the topmost planet is Dhruvaloka, and beneath Dhruvaloka are the seven planets occupied by the great sages, beginning with Marici, Vasistha and Atri. All these sages regard devotional service as the highest perfection of life. Therefore they all carry the holy water of the Ganges on their heads. This verse proves that for one who has achieved the platform of pure devotional service, nothing else is important, even so-called liberation (kaivalya). Srila Sridhara Svami states that only by achieving pure devotional service of the Lord can one give up all other engagements as insignificant. Prabodhananda Sarasvati confirms his statement as follows: kaivalyam narakayate tri-dasa-pur akasa-puspayate Sri Caitanya Mahaprabhu has perfectly enunciated and broadcast the process of bhakti-yoga. Consequently, for one who has taken shelter at the lotus feet of Sri Caitanya Mahaprabhu, the highest perfection of the Mayavadis, kaivalya, or becoming one with the Supreme, is considered hellish, to say nothing of the karmis’ aspiration to be promoted to the heavenly planets. Devotees consider such goals to be worthless phantasmagoria. There are also yogis, who try to control their senses, but they can never succeed without coming to the stage of devotional service. The senses are compared to poisonous snakes, but the senses of a bhakta engaged in the service of the Lord are like snakes with their poisonous fangs removed. The yogi tries to suppress his senses, but even great mystics like Visvamitra fail in the attempt. Visvamitra was conquered by his senses when he was captivated by Menaka during his meditation. She later gave birth to Sakuntala. The wisest persons in the world, therefore, are the bhakti-yogis, as Lord Krsna confirms in Bhagavad-gita (6.47): yoginam api sarvesam “Of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” SB5.17.4 TEXT 4 tato ’neka-sahasra-koti-vimananika-sankula-deva-yanenavatar-antindu mandalam avarya brahma-sadane nipatati. SYNONYMS tatah—after purifying the seven planets of the seven great sages; aneka—many; sahasra—thousands; koti—of millions; vimana-anika—with contingents of airplanes; sankula—congested; deva-yanena—by the spaceways of the demigods; avataranti—descending; indu-mandalam—the moon planet; avarya—inundated; brahma-sadane—to the abode of Lord Brahma atop Sumeru-parvata; nipatati—falls down. TRANSLATION After purifying the seven planets near Dhruvaloka [the polestar], the Ganges water is carried through the spaceways of the demigods in billions of celestial airplanes. Then it inundates the moon [Candraloka] and finally reaches Lord Brahma’s abode atop Mount Meru. PURPORT We should always remember that the Ganges River comes from the Causal Ocean, beyond the covering of the universe. After the water of the Causal Ocean leaks through the hole created by Lord Vamanadeva, it flows down to Dhruvaloka (the polestar) and then to the seven planets beneath Dhruvaloka. Then it is carried to the moon by innumerable celestial airplanes, and then it falls to the top of Mount Meru, which is known as Sumeru-parvata. In this way, the water of the Ganges finally reaches the lower planets and the peaks of the Himalayas, and from there it flows through Hardwar and throughout the plains of India, purifying the entire land. How the Ganges water reaches the various planets from the top of the universe is explained herein. Celestial airplanes carry the water from the planets of the sages to other planets. So-called advanced scientists of the modern age are trying to go to the higher planets, but at the same time they are experiencing a power shortage on earth. If they were actually capable scientists, they could personally go by airplane to other planets, but this they are unable to do. Having now given up their moon excursions, they are attempting to go to other planets, but without success. SB5.17.5 TEXT 5 tatra caturdha bhidyamana caturbhir namabhis catur-disam abhispandanti nada-nadi-patim evabhinivisati sitalakananda caksur bhadreti. SYNONYMS tatra—there (on top of Mount Meru); caturdha—into four branches; bhidyamana—being divided; caturbhih—with four; namabhih—names; catuh-disam—the four directions (east, west, north and south); abhispandanti—profusely flowing; nada-nadi-patim—the reservoir of all great rivers (the ocean); eva—certainly; abhinivisati—enters; sita-alakananda—Sita and Alakananda; caksuh—Caksu; bhadra—Bhadra; iti—known by these names. TRANSLATION On top of Mount Meru, the Ganges divides into four branches, each of which gushes in a different direction [east, west, north and south]. These branches, known by the names Sita, Alakananda, Caksu and Bhadra, flow down to the ocean. SB5.17.6 TEXT 6 sita tu brahma-sadanat kesaracaladi-giri-sikharebhyo ’dho ’dhah prasravanti gandhamadana-murdhasu patitvantarena bhadrasva-varsam pracyam disi ksara-samudram abhipravisati. SYNONYMS sita—the branch known as Sita; tu—certainly; brahma-sadanat—from Brahmapuri; kesaracala-adi—of Kesaracala and of other great mountains; giri—hills; sikharebhyah—from the tops; adhah adhah—downward; prasravanti—flowing; gandhamadana—of Gandhamadana Mountain; murdhasu—on the top; patitva—falling down; antarena—within; bhadrasva-varsam—the province known as Bhadrasva; pracyam—in the western; disi—direction; ksara-samudram—the ocean of salt water; abhipravisati—enters. TRANSLATION The branch of the Ganges known as the Sita flows through Brahmapuri atop Mount Meru, and from there it runs down to the nearby peaks of the Kesaracala Mountains, which stand almost as high as Mount Meru itself. These mountains are like a bunch of filaments around Mount Meru. From the Kesaracala Mountains, the Ganges falls to the peak of Gandhamadana Mountain and then flows into the land of Bhadrasva-varsa. Finally it reaches the ocean of salt water in the west. SB5.17.7 TEXT 7 evam malyavac-chikharan nispatanti tato ’nuparata-vega ketumalam abhi caksuh praticyam disi sarit-patim pravisati. SYNONYMS evam—in this way; malyavat-sikharat—from the top of Malyavan Mountain; nispatanti—falling down; tatah—thereafter; anuparata-vega—whose force is uninterrupted; ketumalam abhi—into the land known as Ketumala-varsa; caksuh—the branch known as Caksu; praticyam—in the West; disi—direction; sarit-patim—the ocean; pravisati—enters into. TRANSLATION The branch of the Ganges known as Caksu falls onto the summit of Malyavan Mountain and from there cascades onto the land of Ketumala-varsa. The Ganges flows incessantly through Ketumala-varsa and in this way also reaches the ocean of salt water in the West. SB5.17.8 TEXT 8 bhadra cottarato meru-siraso nipatita giri-sikharad giri-sikharam atihaya srngavatah srngad avasyandamana uttarams tu kurun abhita udicyam disi jaladhim abhipravisati. SYNONYMS bhadra—the branch known as Bhadra; ca—also; uttaratah—to the northern side; meru-sirasah—from the top of Mount Meru; nipatita—having fallen; giri-sikharat—from the peak of Kumuda Mountain; giri-sikharam—to the peak of Nila Mountain; atihaya—passing over as if not touching; srngavatah—of the mountain known as Srngavan; srngat—from the peak; avasyandamana—flowing; uttaran—the northern; tu—but; kurun—the land known as Kuru; abhitah—on all sides; udicyam—in the northern; disi—direction; jaladhim—the ocean of salt water; abhipravisati—enters into. TRANSLATION The branch of the Ganges known as Bhadra flows from the northern side of Mount Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Nila, Sveta Mountain and Srngavan Mountain in succession. Then it runs down into the province of Kuru and, after crossing through that land, flows into the saltwater ocean in the north. SB5.17.9 TEXT 9 tathaivalakananda daksinena brahma-sadanad bahuni giri-kutany atikramya hemakutad dhaimakutany ati-rabhasatara-ramhasa luthayanti bharatam abhivarsam daksinasyam disi jaladhim abhipravisati yasyam snanartham cagacchatah pumsah pade pade ’svamedha-rajasuyadinam phalam na durlabham iti. SYNONYMS tatha eva—similarly; alakananda—the branch known as Alakananda; daksinena—by the southern side; brahma-sadanat—from the city known as Brahmapuri; bahuni—many; giri-kutani—the tops of mountains; atikramya—crossing over; hemakutat—from Hemakuta Mountain; haimakutani—and Himakuta; ati-rabhasatara—more fiercely; ramhasa—with great force; luthayanti—plundering; bharatam abhivarsam—on all sides of Bharata-varsa; daksinasyam—in the southern; disi—direction; jaladhim—the ocean of salt water; abhipravisati—enters into; yasyam—in which; snana-artham—for bathing; ca—and; agacchatah—of one who is coming; pumsah—a person; pade pade—at every step; asvamedha-rajasuya-adinam—of great sacrifices like the Asvamedha yajna and Rajasuya yajna; phalam—the result; na—not; durlabham—very difficult to obtain; iti—thus. TRANSLATION Similarly, the branch of the Ganges known as Alakananda flows from the southern side of Brahmapuri [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls down with fierce force upon the peaks of the mountains Hemakuta and Himakuta. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bharata-varsa, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very difficult for them to achieve with every step the results of performing great sacrifices like the Rajasuya and Asvamedha yajnas. PURPORT The place where the Ganges flows into the salt water of the Bay of Bengal is still known as Ganga-sagara, or the meeting place of the Ganges and the Bay of Bengal. On Makara-sankranti, in the month of January–February, thousands of people still go there to bathe, hoping to be liberated. That they can actually be liberated in this way is confirmed herein. For those who bathe in the Ganges at any time, the results of great sacrifices like the Asvamedha and Rajasuya yajnas are not at all difficult to achieve. Most people in India are still inclined to bathe in the Ganges, and there are many places where they can do so. At Prayaga (Allahabad), many thousands of people gather during the month of January to bathe in the confluence of the Ganges and Yamuna. Afterward, many of them go to the confluence of the Bay of Bengal and the Ganges to take bath there. Thus it is a special facility for all the people of India that they can bathe in the water of the Ganges at so many places of pilgrimage. SB5.17.10 TEXT 10 anye ca nada nadyas ca varse varse santi bahuso merv-adi-giri-duhitarah satasah. SYNONYMS anye—many others; ca—also; nadah—rivers; nadyah—small rivers; ca—and; varse varse—in each tract of land; santi—are; bahusah—of many varieties; meru-adi-giri-duhitarah—daughters of the mountains beginning with Meru; satasah—in the hundreds. TRANSLATION Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain, and they flow to the various tracts of land in hundreds of branches. SB5.17.11 TEXT 11 tatrapi bharatam eva varsam karma-ksetram anyany asta varsani svarginam punya-sesopabhoga-sthanani bhaumani svarga-padani vyapadisanti. SYNONYMS tatra api—out of all of them; bharatam—known as Bharata-varsa; eva—certainly; varsam—the tract of land; karma-ksetram—the field of activities; anyani—the others; asta varsani—eight tracts of land; svarginam—of the living entities elevated to the heavenly planets by extraordinary pious activities; punya—of the results of pious activities; sesa—of the remainder; upabhoga-sthanani—the places for material enjoyment; bhaumani svarga-padani—as the heavenly places on earth; vyapadisanti—they designate. TRANSLATION Among the nine varsas, the tract of land known as Bharata-varsa is understood to be the field of fruitive activities. Learned scholars and saintly persons declare the other eight varsas to be meant for very highly elevated pious persons. After returning from the heavenly planets, they enjoy the remaining results of their pious activities in these eight earthly varsas. PURPORT The heavenly places of enjoyment are divided into three groups: the celestial heavenly planets, the heavenly places on earth, and the bila heavenly places, which are found in the lower regions. Among these three classes of heavenly places (bhauma-svarga-pada-ni), the heavenly places on earth are the eight varsas other than Bharata-varsa. In Bhagavad-gita (9.21) Krsna says, ksine punye martya-lokam visanti: when the persons living in the heavenly planets exhaust the results of their pious activities, they return to this earth. In this way, they are elevated to the heavenly planets, and then they again fall to the earthly planets. This process is known as brahmanda bhramana, wandering up and down throughout the universes. Those who are intelligent—in other words, those who have not lost their intelligence—do not involve themselves in this process of wandering up and down. They take to the devotional service of the Lord so that they can ultimately penetrate the covering of this universe and enter the spiritual kingdom. Then they are situated on one of the planets known as Vaikunthaloka or, still higher. Krsnaloka (Goloka Vrndavana). A devotee is never caught in the process of being promoted to the heavenly planets and again coming down. Therefore Sri Caitanya Mahaprabhu says: ei rupe brahmanda bhramite kona bhagyavan jiva Among all the living entities wandering throughout the universe, one who is most fortunate comes in contact with a representative of the Supreme Personality of Godhead and thus gets the opportunity to execute devotional service. Those who are sincerely seeking the favor of Krsna come in contact with a guru, a bona fide representative of Krsna. The Mayavadis indulging in mental speculation and the karmis desiring the results of their actions cannot become gurus. A guru must be a direct representative of Krsna who distributes the instructions of Krsna without any change. Thus only the most fortunate persons come in contact with the guru. As confirmed in the Vedic literatures, tad-vijnanartham sa gurum evabhigacchet: [MU 1.2.12] one has to search out a guru to understand the affairs of the spiritual world. Srimad-Bhagavatam also confirms this point. Tasmad gurum prapadyeta jijnasuh sreya uttamam: [SB 11.3.21] one who is very interested in understanding the activities in the spiritual world must search out a guru—a bona fide representative of Krsna. From all angles of vision, therefore, the word guru is especially meant for the bona fide representative of Krsna and no one else. Padma Purana states, avaisnavo gurur na syat: one who is not a Vaisnava, or who is not a representative of Krsna, cannot be a guru. Even the most qualified brahmana cannot become a guru if he is not a representative of Krsna. Brahmanas are supposed to acquire six kinds of auspicious qualifications: they become very learned scholars (pathana) and very qualified teachers (pathana); they become expert in worshiping the Lord or the demigods (yajana), and they teach others how to execute this worship (yajana); they qualify themselves as bona fide persons to receive alms from others (pratigraha), and they distribute the wealth in charity (dana). Yet even a brahmana possessing these qualifications cannot become a guru unless he is the representative of Krsna (gurur na syat). Vaisnavah sva-paco guruh: but a Vaisnava, a bona fide representative of the Supreme Personality of Godhead, Visnu, can become a guru, even if he is sva-paca, a member of a family of dog-eaters. Of the three divisions of heavenly planets (svarga-loka), bhauma-svarga is sometimes accepted as the tract of land in Bharata-varsa known as Kashmir. In this region there are certainly good facilities for material sense enjoyment, but this is not the business of a pure transcendentalist. Rupa Gosvami describes the engagement of a pure transcendentalist as follows: anyabhilasita-sunyam “One should render transcendental loving service to the Supreme Lord Krsna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” Those who fully engage in devotional service to Krsna just to please Him are not interested in the three divisions of heavenly places, namely, divya-svarga, bhauma-svarga and bila-svarga.
tad-anyesu tu daksinam
padam kalpesu bhagavan
ujjahara trivikramah
durdantendriya-kala-sarpa-patali protkhata-damstrayate
visvam purna-sukhayate vidhi-mahendradis ca kitayate
yat karunya-kataksa-vaibhavavatam tam gauram eva stumah
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
guru-krsna-prasade paya bhakti-lata-bija
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama