298 Srimad-Bhagavatam [Canto 3, Ch. 7

spiritual master and try themselves to take his place by propagating the
theory that a spiritual master is not necessary. Srimad-Bhagavatam, how-
ever, does not approve this viewpoint. Even the great transcendental
scholar Vyasadeva had need of a spiritual master, and under the instruction
of his spiritual master, Narada, he prepared this sublime literature, Srimad-.
Bhagavatam. Even Lord Caitanya, although He is Krsna Himself, accepted
a spiritual master; even Lord Krsna accepted a spiritual master, Sandipani
Muni, in order to be enlightened; and all the dcdryas and saints of the
world had spiritual masters. In Bhagavad-gitd Arjuna accepted Lord Krsna
as his spiritual master, although there was no necessity of such a formal
declaration. So, in all cases, there is no question about the necessity of
accepting a spiritual master. The only stipulation is that the spiritual
master should be bona fide; i.e., the spiritual master must be in the proper
chain of disciplic succession called the parampara system.

Siribhih are great scholars, but they may not always be anagha, or
spotless. The anagha-siiri is one who is a pure devotee of the Lord. Those
who are not pure devotees of the Lord, or who want to be on an equal
level with Him, are not anagha-siiri. Pure devotees have prepared many
books of knowledge on the basis of authorized scriptures. Srila Ripa
Gosvami and his assistants, under the instructions of Lord Sri Caitanya
Mahaprabhu, have all written various literatures for the guidance of
prospective devotees, and anyone who is very serious about raising himself
to the standard of a pure devotee of the Lord must take advantage of those
literatures.

TEXT 40

CAH TSA: AAT] Et: TAMARA |
afe Asya faa aA’: Ivo

etan me prcchatah prasnan
hareh karma-vivitsaya

brihi me’jiiasya mitratvad
ajaya nasta-caksusah

etan—all these; me—mine; prcchatah—of one who inquires; prasnan—
questions; hareh—of the Supreme Lord; karma—pastimes; vivitsaya—de-
siring to know; briihi—kindly describe; me—unto me; ajfiasya—of one who
is ignorant; mitratvat—because of friendship; ajayad—by the external energy;
nasta-caksgugah—those who have lost their vision.
