vettha tvaṁ saumya tat sarvaṁ
tattvatas tad-anugrahāt
brūyuḥ snigdhasya śiṣyasya
guravo guhyam apy uta (ŚB 1.1.8)
And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them.
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura Prabhupāda said that— “He-Who can completely harmonize his own heart with Guru-padapadma—He is “snigdha-śiṣya” in true sense.” If we can find all same acharan (etiquette) and siddhanta-vichar of Sad Gurudeva in the life of a disciple, then surely, we can identify that he is a “snigdha śiṣya” of Sad Gurudeva.
All our behavior and activities, I mean acharan should be approved by our paramahaṁsa-gauḍīya-guru–varga like Śrī Svarup Gosāi, Śrīla Sanātan Gosāi, Śrīla Rūpa Gosāi, Śrīla Raguṇath Gosāi or Śrīla Bhaktivinod Ṭhākura, in that case we need not take undue advantage of utilizing the vaiṣṇavi pratiṣṭhā of our Sad Gurudeva to identify our self in front of public to get false pratiṣṭhā. Rather people should become inquisitive about who is his Gurudeva by watching the perfect acharan and siddhanta-vichar of a snigdha-śiṣya.
The ever-green example of the complete dedication of Śrī Kuresh unto the Lotusfeet of Śrī Rāmānuja Ācārya the great guru should be discussed for our absolute benefit. He took life risk to go in front of Vidwad Jan Kolahal the notorious demon king of Madhuri in the guise of Śrī Rāmānuja Ācārya to save Gurudeva from danger, because he was always ready to sacrifice his own life for Gurudeva. That kind of Idealism is really very very rare. The stolen Bodayan Bashya on Vedānta-sūtra was keep secretly at Saradha Māthā in the Himalayan hill in the way of Bhadrinath by those Sankara Māyāvadis, anyhow this was rescued by Śrīla Rāmānuja Ācārya and Kuresh by the mercy of Śrī Narasiṃhadeva from that āśrama, but really this is the matter of high regret that the bashya was taken away forcefully by some Holligans debuted by those Māyāvadis from Saradha Māthā from Śrī Rāmānuja Ācārya, so Śrīla Rāmānuja Ācārya was feeling disappointed, but Kuresh the great guru-sevāk was successful to memorize the whole Bodhayan bhasa within that time gaping to rewrite the whole book as it is for guru-sevā, because Śrīla Rāmānuja Ācārya wanted to write one Bhasya on Vedānta-sūtra on the basis on that Bodhayan bhasya. The ideal guru-sevā of Kuresh is a rare example for us all. We are always in confusion to detect a genuine guru-sevāk or sādhu. Logical interpretation cannot stand in the way of that absolute truth, but we always forget this vital point. As per external calculation we cannot see that Śrīla Prabhupāda was busy to serve his Gurudeva (Śrīla Gaura Kishore das Babaji Maharaj), but still his Gurudeva was highly satisfied with him for his guru-gaura-vani-sevā, whereas external exhibition of guru-sevā by somebody to gather lābha-pūjā-pratiṣṭhā can come to a flop end, though he may enjoy material popularity all over the world.
Gaura Hari Hari Bol