The Cre e pe r of De v otion G rows
spiritual form, services, dress, hairstyles everything is there. This is also stated in the verse: jévera ’svarüpa’ haya—kåñëera ’nitya-däsa’ kåñëera ’taöasthä-çakti’ ’bhedäbheda-prakäça’1 The living entity is eternally kåñëa-däsa, and therefore everything about him is already there. We are eternally qualitatively the same as Kåñëa and quantitatively different from Him. If kåñëa-prema is already there in a dormant state as a seed in the heart, what then is meant by the statement: the spiritual master gives the seed? In answer, the äcäryas have given us the example of a certain planetary constellation called çväti-nakñatra. When the rain comes at the time of this constellation, it has a special effect on different living entities. For instance, the oysters within the ocean have the potency to produce pearls, but unless the rains of the çväti-nakñatra fall onto the water in which the oyster lives, the pearl is never developed. Likewise, an elephant has the potential to produce a gajä-mukta (elephant pearl), and if that particular rain falls on the elephant, this pearl appears. Another example is the cow; when this rain falls onto the hoof of a cow, gaurocana, a yellow-gold pigment that is used in unguents, appears. Also, the snake has the potential to produce a jewel, and this happens when the çväti-nakñatra rains fall on its head.
The Spiritual Master Gives ‘The Seed’ of Inspiration Similarly, every living entity has an eternal relationship with Kåñëa in one of the five rasas. This relationship is eternal; but it cannot be developed without the inspiration of the spiritual master. It is he who gives ‘the seed’ of inspiration, and teaches the disciple how to water it by proper hearing and chanting. 1. Caitanya-caritämåta, Madhya-lélä 20.108
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