Love in Separation from the departed pure devotees:

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Lamentation Due to Separation from the Lord and His Associates
When the Acarya Leaves: 

Saparsada-bhagavad-viraha-janita-vilapa (from Prarthana)

Lamentation Due to Separation from the Lord and His Associates

je anilo prema-dhana koruna pracur

heno prabhu kotha gela acarya-thakur

kaha mora swarup rupa kaha sanatan

kaha dasa raghunatha patita-pavan

kaha mora bhatta-juga kaha kaviraj

eka-kale kotha gela gora nata-raj

pasane kutibo matha anale pasibo

gauranga gunera nidhi kotha gele pabo

se-saba sangira sange je koilo bilas

se-sanga na paiya kande narottama das

1) He who brought the treasure of divine love and who was filled with compassion and mercy--where has such a personality as Srinivasa Acarya gone ?

2) Where are my Svarupa Damodara and Rupa Gosvami? Where is Sanatana? Where is Raghunatha Dasa, the saviour of the fallen?

3) Where are my Raghunatha Bhatta and Gopala Bhatta, and where is Krsnadasa Kaviraja? Where did Lord Gauranga, the great dancer, suddenly go?

4) I will smash my head against the rock and enter into the fire. Where will I find Lord Gauranga, the reservoir of all wonderful qualities?

5) Being unable to obtain the association of Lord Gauranga accompanied by all of these devotees in whose association He performed His pastimes, Narottama Dasa simply weeps.

The Acarya Leaves:

Srimad Bhagavatam 4.28.47

ätmänaà çocaté dénam
abandhuà viklaväçrubhiù
stanäv äsicya vipine
susvaraà praruroda sä

Being now alone and a widow in that forest, the daughter of Vidarbha began to lament, incessantly shedding tears, which soaked her breasts, and crying very loudly.
Figuratively the queen is supposed to be the disciple of the king; thus when the mortal body of the spiritual master expires, his disciples should cry exactly as the queen cries when the king leaves his body. However, the disciple and spiritual master are never separated because the spiritual master always keeps company with the disciple as long as the disciple follows strictly the instructions of the spiritual master. This is called the association of väëé (words). physical presence is called vapuù. As long as the spiritual master is physically present, the disciple should serve the physical body of the spiritual master, and when the spiritual master is no longer physically existing, the disciple should serve the instructions of the spiritual master.

Srimad Bhagavatam 4.28.48

uttiñöhottiñöha räjarñe
imäm udadhi-mekhaläm
dasyubhyaù kñatra-bandhubhyo
bibhyatéà pätum arhasi

O best of kings, please get up! Get up! Just see this world surrounded by water and infested with rogues and so-called kings. This world is very much afraid, and it is your duty to protect her.
Whenever an äcärya comes, following the superior orders of the Supreme Personality of Godhead or His representative, he establishes the principles of religion, as enunciated in Bhagavad-gétä. Religion means abiding by the orders of the Supreme personality of Godhead. Religious principles begin from the time one surrenders to the Supreme Personality of Godhead. It is the äcärya’s duty to spread a bona fide religious system and induce everyone to bow down before the Supreme Lord. One executes the religious principles by rendering devotional service, specifically the nine items like hearing, chanting and remembering. Unfortunately, when the äcärya disappears, rogues and nondevotees take advantage and immediately begin to introduce unauthorized principles in the name of so-called svämés, yogés, philanthropists, welfare workers and so on. Actually, human life is meant for executing the orders of the Supreme Lord, and this is stated in Bhagavad-gétä (9.34):

man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru
mäm evaiñyasi yuktvaivam
ätmänaà mat-paräyaëaù
“Engage your mind always in thinking of Me and become My devotee. Offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”
The main business of human society is to think of the Supreme Personality of Godhead at all times, to become His devotees, to worship the Supreme Lord and to bow down before Him. The äcärya, the authorized representative of the Supreme Lord, establishes these principles, but when he disappears, things once again become disordered. The perfect disciples of the äcärya try to relieve the situation by sincerely following the instructions of the spiritual master. At the present moment practically the entire world is afraid of rogues and nondevotees; therefore this Kåñëa consciousness movement is started to save the world from irreligious principles. Everyone should cooperate with this movement in order to bring about actual peace and happiness in the world.

Srimad Bhagavatam 4.28.49

evaà vilapanté bälä
vipine ’nugatä patim
patitä pädayor bhartü
rudaty açrüëy avartayat

That most obedient wife thus fell down at the feet of her dead husband and began to cry pitifully in that solitary forest. Thus the tears rolled down from her eyes.
Just as a devoted wife becomes afflicted at the passing away of her husband, when a spiritual master passes away, the disciple becomes similarly bereaved.

Srimad Bhagavatam 4.28.50

citià därumayéà citvä
tasyäà patyuù kalevaram
ädépya cänumaraëe
vilapanté mano dadhe

She then prepared a blazing fire with firewood and placed the dead body of her husband upon it. When this was finished, she lamented severely and prepared herself to perish in the fire with her husband.
It is the long-standing tradition of the Vedic system that a faithful wife dies along with her husband. This is called saha-maraëa. In India this system was prevalent even to the date of British occupation. At that time, however, a wife who did not wish to die with her husband was sometimes forced to do so by her relatives. Formerly that was not the case. The wife used to enter the fire voluntarily. The British government stopped this practice, considering it inhuman. However, from the early history of India we find that when Mahäräja Päëòu died, he was survived by two wives—Mädré and Kunté. The question was whether both should die or one should die. After the death of Mahäräja Päëòu, his wives settled that one should remain and the other should go. Mädré would perish with her husband in the fire, and Kunté would remain to take charge of the five Päëòava children. Even as late as 1936 we saw a devoted wife voluntarily enter the fire of her husband.
This indicates that a devotee’s wife must be prepared to act in such a way. Similarly, a devoted disciple of the spiritual master would rather die with the spiritual master than fail to execute the spiritual master’s mission. As the Supreme Personality of Godhead comes down upon this earth to reestablish the principles of religion, so His representative, the spiritual master, also comes to reestablish religious principles. It is the duty of the disciples to take charge of the mission of the spiritual master and execute it properly. Otherwise the disciple should decide to die along with the spiritual master. In other words, to execute the will of the spiritual master, the disciple should be prepared to lay down his life and abandon all personal considerations.

Srimad Bhagavatam 4.28.51

tatra pürvataraù kaçcit
sakhä brähmaëa ätmavän
säntvayan valgunä sämnä
täm äha rudatéà prabho

My dear King, one brähmaëa, who was an old friend of King Puraïjana, came to that place and began to pacify the Queen with sweet words.
The appearance of an old friend in the form of a brähmaëa is very significant. In His Paramätmä feature, Kåñëa is the old friend of everyone. According to Vedic injunction, Kåñëa is sitting with the living entity side by side. According to the çruti-mantra (dvä suparëä sayujä sakhäyäù), the Lord is sitting within the heart of every living entity as suhåt, the best friend. The Lord is always eager to have the living entity come home, back to Godhead. Sitting with the living entity as witness, the Lord gives him all chances to enjoy himself materially, but whenever there is an opportunity, the Lord gives good counsel and advises the living entity to abandon trying to become happy through material adjustment and instead turn his face toward the Supreme Personality of Godhead and surrender unto Him. When one becomes serious to follow the mission of the spiritual master, his resolution is tantamount to seeing the Supreme Personality of Godhead. As explained before, this means meeting the Supreme Personality of Godhead in the instruction of the spiritual master. This is technically called väëé-sevä. Çréla Viçvanätha Cakravarté Öhäkura states in his Bhagavad-gétä commentary on the verse vyavasäyätmikä buddhir ekeha kuru-nandana (Bg. 2.41) that one should serve the words of the spiritual master. The disciple must stick to whatever the spiritual master orders. Simply by following on that line, one sees the Supreme Personality of Godhead.
The Supreme Personality of Godhead, Paramätmä, appeared before the Queen as a brähmaëa, but why didn’t He appear in His original form as Çré Kåñëa? Çréla Viçvanätha Cakravarté Öhäkura remarks that unless one is very highly elevated in loving the Supreme Personality of Godhead, one cannot see Him as He is. Nonetheless, if one sticks to the principles enunciated by the spiritual master, somehow or other he is in association with the Supreme Personality of Godhead. Since the Lord is in the heart, He can advise a sincere disciple from within. This is also confirmed in Bhagavad-gétä (10.10):

teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te
“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.”
In conclusion, if a disciple is very serious to execute the mission of the spiritual master, he immediately associates with the Supreme Personality of Godhead by väëé or vapuù. This is the only secret of success in seeing the Supreme Personality of Godhead. Instead of being eager to see the Lord in some bush of Våndävana while at the same time engaging in sense gratification, if one instead sticks to the principle of following the words of the spiritual master, he will see the Supreme Lord without difficulty. Çréla Bilvamaìgala Öhäkura has therefore said:
bhaktis tvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
muktiù svayaà mukulitäïjali sevate ’smän
dharmärtha-käma-gatayaù samaya-pratékñäù
“If I am engaged in devotional service unto You, my dear Lord, then very easily can I perceive Your presence everywhere. And as far as liberation is concerned, I think that liberation stands at my door with folded hands, waiting to serve me—and all material conveniences of dharma [religiosity], artha [economic development] and käma [sense gratification] stand with her.” (Kåñëa-karëämåta 107) If one is very highly advanced in devotional service, he will have no difficulty in seeing the Supreme Personality of Godhead. If one engages in the service of the spiritual master, he not only sees the Supreme Personality of Godhead but attains liberation. As far as material conveniences are concerned, they automatically come, just as the maidservants of a queen follow the queen wherever she goes. Liberation is no problem for the pure devotee, and all material conveniences are simply awaiting him at all stages of life.

Srimad Bhagavatam 4.28.52

brähmaëa uväca
kä tvaà kasyäsi ko väyaà
çayäno yasya çocasi
jänäsi kià sakhäyaà mäà
yenägre vicacartha ha

The brähmaëa inquired as follows: Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don’t you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.
When a person’s relative dies, renunciation is automatically visible. Consultation with the Supersoul seated within everyone’s heart is possible only when one is completely free from the contamination of material attachment. One who is sincere and pure gets an opportunity to consult with the Supreme Personality of Godhead in His Paramätmä feature sitting within everyone’s heart. The Paramätmä is always the caitya-guru, the spiritual master within, and He comes before one externally as the instructor and initiator spiritual master. The Lord can reside within the heart, and He can also come out before a person and give him instructions. Thus the spiritual master is not different from the Supersoul sitting within the heart. An uncontaminated soul or living entity can get a chance to meet the Paramätmä face to face. Just as one gets a chance to consult with the Paramätmä within his heart, one also gets a chance to see Him actually situated before him. Then one can take instructions from the Supersoul directly. This is the duty of the pure devotee: to see the bona fide spiritual master and consult with the Supersoul within the heart.
When the brähmaëa asked the woman who the man lying on the floor was, she answered that he was her spiritual master and that she was perplexed about what to do in his absence. At such a time the Supersoul immediately appears, provided the devotee is purified in heart by following the directions of the spiritual master. A sincere devotee who follows the instructions of the spiritual master certainly gets direct instructions from his heart from the Supersoul. Thus a sincere devotee is always helped directly or indirectly by the spiritual master and the Supersoul. This is confirmed in Caitanya-caritämåta: guru-kåñëa-prasäde päya bhakti-latä-béja. If the devotee serves his spiritual master sincerely, Kåñëa automatically becomes pleased. Yasya prasädäd bhagavad-prasädaù. By satisfying the spiritual master, one automatically satisfies Kåñëa. Thus the devotee becomes enriched by both the spiritual master and Kåñëa. The Supersoul is eternally the friend of the living entity and always remains with him. The Supersoul has always been ready to help the living entity, even before the creation of this material world. It is therefore stated here: yenägre vicacartha. The word agre means “before the creation.” Thus the Supersoul has been accompanying the living entity since before the creation.