Çréla Prabhupäda: The purpose of this Kåñëa consciousness movement is to awaken man’s original consciousness. At the present moment our consciousness is designated. I am thinking, “I am American,” and you are thinking, “I am Englishman,” or he is thinking, “I am American.” But actually we do not belong to any of these designations. We are all part and parcel of God—that is our real identification. If we simply come to that consciousness, all the problems of the world will be solved. Now due to our designated consciousness we are thinking ourselves to be different from one another, but if we come to Kåñëa consciousness we shall come to know that we are one-the same spirit soul. The same spirit soul is within everyone, although it may be in a different dress. This is the explanation given in Bhagavad-gétä

This Kåñëa consciousness movement is actually a purificatory process. Sarvopädhi-vinirmuktam. Its purpose is to make people free from all designations. Tat-paratvena nirmalam. In Kåñëa consciousness we become purified, and when we are purified our activities carried out by our purified senses make us perfect. That is the ideal perfection of human life. This process is also very simple. It is not necessary for one to become a great philosopher, scientist or whatever. We need only chant the holy name of the Lord, understanding that His person, His name and His qualities are all absolute. This Kåñëa consciousness process is a great science; unfortunately in the universities there is no department for this science. Therefore we invite all serious men who are interested in the welfare of human society to understand this great movement, and, if possible, take part in it and cooperate with us. The problems of the world will be solved. This is also the verdict of Bhagavad-gétä, the most authoritative book of knowledge. Many of you have heard of Bhagavad-gétä. It is most important, for our movement is based on it. It is approved by all great äcäryas in India—Rämänujäcärya, Madhväcärya, Lord Caitanya and so many others. You are all representatives of newspapers, so now I am asking you to try to understand this movement as far as possible for the good of all human society.

Interviewer: Your Grace, it seems to many people that there are probably more people in the world seeking some kind of new spiritual life. At least there is evidence of this. I wonder if you agree with that, and, if so, if you could tell me why.

Prabhupäda: That is an absolutely natural hankering. Because we are spirit souls, we cannot be happy in the material atmosphere. If you take a fish from water, it cannot be happy on land. Similarly, if we are without spiritual consciousness, we can never be happy. Today so many people are after scientific advancement and economic development, but they are not happy. So many of the young people are becoming hippies. They are acting in this way because they are rejecting materialistic life and are trying to search for spiritual life. Actually this is the proper search. Kåñëa consciousness is the proper goal of life.

Interviewer: Presumably you would encourage this movement and encourage more people to participate.

Prabhupäda: Yes. Unless you take to this movement you cannot be happy. That is a fact. Therefore we invite everyone to study and understand this great movement.

Interviewer: What frankly worries me is that since the arrival in Britain some time ago of an Indian yogi who was the first guru that most people ever heard of, there have been a lot of people and a lot of gurus that have suddenly appeared out of nowhere. One gets the feeling sometimes that they are not all as genuine as they ought to be. I wondered whether you thought it would be right to warn the people who are thinking of entering into some kind of spiritual life that they should take care to make sure they have a genuine guru to teach them.

Prabhupäda: Yes.

Interviewer: Do you feel there is such a danger?

Prabhupäda: Of course to search out a guru is very nice, but if you want a cheap guru, or if you want to be cheated, then there will be many cheater gurus. But if you are sincere, you will have a sincere guru. Because people want everything very cheaply, they are cheated. We ask our students to refrain from illicit sex, meat eating, gambling and intoxication, and consequently people think that this is all very difficult and is a botheration. But if someone else says, “You may do whatever nonsense you like. Simply take my mantra,” then people will like it. The point is that people want to be cheated, and therefore cheaters come. No one wants to undergo any austerity. Human life is meant for austerity, but no one is prepared to undergo austerity. Consequently cheaters come and say, “No austerity. Whatever you like, you do. Simply pay me and I’ll give you some mantra and you’ll become God in six months.” All this is going on. If you want to be cheated like this, the cheaters will come.

Interviewer: But what happens if someone in all seriousness wants to find spiritual life and happens to finish up with the wrong guru?

Prabhupäda: If one wants simply an ordinary education, he has to devote so much time, labor and understanding to it. Similarly, if one is going to take to spiritual life, he must become serious. How is it that simply by some wonderful mantras they can become God in six months? Why do they want something like that? This means that they want to be cheated.

Interviewer: And how does one tell that one has a genuine guru?

Prabhupäda: That of course depends on the person who is really anxious for a guru. When you go to the market to purchase some things, you test whether they are genuine or not. Similarly, you have to test whether the guru is genuine.

Interviewer: How can you tell if you don’t know?

Prabhupäda: That requires a little education, a little knowledge. Therefore we are opening so many centers to give people an opportunity to know what is genuine and what is not.

Interviewer: How many followers do you have now throughout the world?

Prabhupäda: For anything genuine, the followers may be very little. For something rubbish, the followers may be many.

Interviewer: I meant initiated followers.

Prabhupäda: We have about three thousand.

Interviewer: It is growing all the time?

Prabhupäda: Yes, it is growing, but slowly. This is because we have so many restrictions. People do not like restrictions.

Interviewer: Where is your following the greatest? In America?

Prabhupäda: In America, Europe, Canada, Japan and Australia. And of course in India there are millions belonging to this cult. Apart from India, however, in other countries there are but small quantities.

Interviewer: Do you think your movement is the only way to come to know God?

Prabhupäda: Yes.

Interviewer: How do you have that assured?

Prabhupäda: From the authorities, from God, Kåñëa. Kåñëa says:

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Bhagavad-gétä As It Is 18.66)

Interviewer: If one wants to become initiated in your Society, what does he have to do or not do?

Prabhupäda: First of all you have to give up illicit sex life.

Interviewer: Does that include all sex life? What is illicit sex life?

Prabhupäda: Illicit sex is sex without marriage. Animals have sex with no restrictions. In human society there are restrictions. In every country and in every religion there is some system, and that is the guide. Without marriage sex life is illicit. You must also give up all intoxicants. This includes tea, cigarettes, alcohol, marijuana-anything that intoxicates.

Interviewer: Anything else?

Prabhupäda: One also has to give up animal food. This includes meat, eggs and fish. One also has to give up gambling.

Interviewer: I think everyone lives in the temple, don’t they?

Prabhupäda: Yes. Unless one gives up all these sinful activities, he cannot be initiated.

Interviewer: So one should give up one’s family as well?

Prabhupäda: We are not concerned with families but with individual persons. If one wants to be initiated in this Kåñëa consciousness movement, he has to give up all sinful activities.

Interviewer: And the family as well?

Prabhupäda: No.

Interviewer: But suppose I were to become an initiate wouldn’t I have to come and live in the temple?

Prabhupäda: Not necessarily.

Interviewer: I can stay at home?

Prabhupäda: Oh yes.

Interviewer: What about work? Does one have to give up his job?

Prabhupäda: You simply have to give up these bad habits and chant these beads. Chant the Hare Kåñëa mantra. That’s all.

Interviewer: Would I have to give any financial support?

Prabhupäda: No, that is your voluntary wish. If you give, that’s all right. And if you don’t, we don’t mind. We do not want to depend on anyone’s financial contribution. We depend on God or Kåñëa.

Interviewer: I wouldn’t have to give any money at all?

Prabhupäda: No.

Interviewer: Is this one of the main things that distinguishes the genuine guru from the fake guru?

Prabhupäda: Yes, a genuine guru is not a businessman. Guru means a representative of God. Whatever God says, the guru repeats. He does not speak otherwise.

Interviewer: But would you expect to find a real guru, for instance, traveling in a Rolls Royce and staying in a penthouse suite or a top class hotel?

Prabhupäda: Sometimes people provide us with a top class hotel, but we generally stay in our own temples. We have some sixty temples around the world, and we don’t require to go to any hotels.

Interviewer: I wasn’t trying to make any accusations. I was merely trying to illustrate the fact that you have given a warning which I think is a valid one. There are so many people interested in finding a spiritual life, and at the same time there are a lot of people who are interested in cashing in on it. The point is that we should be able to distinguish one from the other.

Prabhupäda: Are you under the impression that spiritual life means voluntarily accepting poverty? Do you think like that?

Interviewer: Well, I don’t, but I only thought that—

Prabhupäda: A poverty-stricken man may be most materialistic, and a wealthy man may be very spiritual. Spiritual life does not depend on one’s living in poverty or wealth. Spiritual life is different. Consider Arjuna, for instance. Arjuna was a member of the royal family, and in Bhagavad-gétä Çré Kåñëa said: evaà paramparä präptam imaà räjarñayo viduù: “This supreme science was received through the chain of disciplic succession, and the saintly kings understood it in that way.” (Bhagavad-gétä As It Is 4.2) In the past all kings who were saintly understood this spiritual life. Therefore spiritual life does not depend on one’s material condition. A person may be a king or a pauper—whatever his material condition may be, he can still understand spiritual life. Generally people do not know what spiritual life is, and they unnecessarily criticize us because they have no knowledge of spiritual life. If I asked you whether you. know what spiritual life is, how would you answer?

Interviewer: Well, I—

Prabhupäda: Because they do not know what spiritual life is, they unnecessarily say, “It is this,” or “It is that.” But first of all one should know what spiritual life is. Spiritual life begins when you understand that you are not this body. That is the real beginning of spiritual life. One thus comes to understand that, “I am spirit soul.” The exact Sanskrit term for this realization is ahaà brahmäsmi. “I am spirit soul.”

Interviewer: Yes, but how can one actually determine who is a cheater and who is not?

Prabhupäda: For that we have to become a little expert. If a person is a mechanic, he can understand things mechanical, and he can understand who is a valid mechanic. If you have no knowledge of machines, then how can you detect whether this man is a mechanic or not? So some little knowledge is required. If you want to purchase gold and know nothing about gold, then how can you understand whether this is gold or some other ore?

Interviewer: So how can people understand about a guru?

Prabhupäda: You have to be expert in spiritual knowledge. Then you can understand. Otherwise you will simply be cheated. People are being cheated because they have no spiritual understanding, education.

Interviewer: Do you think there are many phoney gurus?

Prabhupäda: Well, there may be maNew York, but there are also many genuine ones. It is not that because there is some counterfeit money there is no genuine money. Both of them are there. You simply have to select whether one is counterfeit or not. I may give you a hundred dollar note, but if you do not know what is genuine, you will be cheated. Therefore it is up to you to find out what is counterfeit and what is genuine.

Interviewer: But how can you find out?

Prabhupäda: That means you have to be qualified also.

A Disciple: Once I remember John Lennon asked you, “How will I know who is the genuine guru?” And you answered, “Just find out the one who is most addicted to Kåñëa. He is genuine.”

Prabhupäda: But if someone does not know Kåñëa, then how can he find out who is most addicted to Him? That is the test for one who is already aware of Kåñëa. But if one is not aware of Kåñëa, God, how can he find out? That depends on his fortune. If he is fortunate, he comes in contact with a genuine guru.

Interviewer: That is why I was asking about the Rolls Royce and the penthouse suites because that was a very simple way for a learner to be able to say, “Well, this man is in a Rolls Royce, so therefore—

Prabhupäda: That is not the test. Suppose a genuine guru is riding in a Rolls Royce. Do you think that just because he is in that car he is not genuine?

Interviewer: No, but—

Prabhupäda: Then why are you making this the test? First of all you have to accept that your position is that you do not know the test. Because you do not know, you conclude, “Oh, this man is going in a Rolls Royce. Therefore he is not genuine.” But that is the wrong conclusion. You should know what is genuine. The genuine guru may go in a Rolls Royce or on foot, but that doesn’t matter. What you have to test is whether or not he is genuine, and that will require your qualification. My point is that people are not given any spiritual education. Therefore they cannot understand what is genuine and what is not.

Interviewer: How do you think people should be educated then?

Prabhupäda: People should first be taught what they are. Are they the body or something else? That is the beginning of education. Now everybody is being educated to think that he is this body. Because one accidentally gets an American body, he thinks, “I am an American.” This is just like thinking, “I am red,” just because you are wearing a red shirt. You are neither red, nor black nor white. You are a human being. Similarly, this body is considered to be a dress or a shirt or coat. If we simply recognize ourselves by our shirt and coat, then we have no spiritual education.

Interviewer: Do you think that such education should be given in schools?

Prabhupäda: Yes, in schools, colleges, universities. There is an immense literature on this subject, an immense fund of knowledge. But the people are not interested. We are publishing many books, and we can publish many thousands more like them, but people are interested in cheap novels and other books. They may read newspapers, but if we present some philosophical book they are not interested in reading it. They have lost all their taste.

Interviewer: Presumably if spiritual education were given in schools then we wouldn’t have to worry about this problem.

Prabhupäda: Yes, that is so. What is required is that the leaders of society come forward to understand this movement.

“It is up to you to find out what is counterfeit and what is genuine.” Below, Çréla Prabhupäda and disciples in New York: “It is not a question of quantity but of quality.”

Interviewer: Have you ever had people come to you who have been previously to a fake guru?

Prabhupäda: Yes, there are many.

Interviewer: And what has happened? Have they had their spiritual lives in any way spoiled by the fake gurus?

Prabhupäda: No, they are seeking something, and that is their qualification. As soon as one is genuinely seeking, God, who is within everyone’s heart, helps.

Interviewer: I wonder if the real gurus like yourself have ever tried in any way to put a stop to the false gurus—that is, put pressure on them to put them out of business, so to speak.

Prabhupäda: No, that was not my purpose. I started my movement simply by chanting Hare Kåñëa. I chanted in New York in a place called Tompkins Square Park, and gradually people began to come to me. So this Kåñëa consciousness movement gradually began to develop. Many accepted, and many did not accept. Those who are fortunate have accepted.

Interviewer: Don’t you feel that people are suspicious because of their experience with bad gurus? If you went to a bad dentist and he broke your tooth, you might be suspicious about going to another.

Prabhupäda: Yes, naturally if one is cheated, he becomes suspicious. But this does. not mean that if one is cheated once, he will always be cheated. He should find out something genuine. Either one must be fortunate or well aware of this science. From Bhagavad-gétä we understand that the genuine seekers are very few. Manuñyäëäà sahasreñu kaçcid yatati siddhaye. Out of many millions of people there may be only one who is interested in spiritual life. Generally people are interested in eating, sleeping, mating and defending. So how can we expect to find many followers? First of all it is not difficult to notice that people have lost their spiritual interest. Those who are actually interested are all being cheated by so-called spiritualists. You cannot judge a movement simply by the number of its followers. If one man is genuine, then the movement is successful. It is not a question of quantity but quality.

Interviewer: I just wondered whether you knew that there are hundreds or thousands of people who have turned up with the wrong guru. I wondered how many people you think might have been taken in

Prabhupäda: Practically everyone. (laughter) There is no question of numbering. Everyone.

Interviewer: So this would be thousands of people, wouldn’t it?

Prabhupäda: Millions. Millions have been cheated because they want to be cheated. God is omniscient. He can understand. He is within your heart, and if you want to be cheated, God sends you a cheater.

Interviewer: Do you think it is possible for everyone to attain the perfectional stage you spoke of previously? Is it possible for everyone?

Prabhupäda: Within a second. Anyone can attain perfection within a second provided he is willing. The difficulty is that no one is willing. For instance, in Bhagavad-gétä Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: “Simply surrender unto Me.” But who is going to surrender to God? Everyone says, “Oh, why should I surrender to God? I will be independent.” If you simply surrender, it is a second’s business. That’s all. But no one is willing, and that is the difficulty.

Interviewer: When you say that lots of people want to be heated, do you mean that lots of people want to carry on with their worldly pleasures and at the same time, by chanting a mantra or by holding a flower, think that they can achieve spiritual life as well? Is this what you mean by wanting to be cheated?

Prabhupäda: Yes, this is like a patient thinking, “I shall continue with my disease, and at the same time I shall become healthy.” It is contradictory. The first requirement is that one become educated in spiritual life. Spiritual life is not something one can understand by a few minutes’ talk. There are many philosophy and theology books, but people are not interested in them. That is the difficulty. For instance, Çrémad-Bhägavatam is a very long work, and if you try to read this book it may take many days just to understand one line of it. The Bhägavatam describes God, the Absolute Truth, but people are not interested. In the present age people are disturbed in so many ways. If, by chance, one becomes a little interested, he wants something immediate and cheap. Therefore he is cheated. Actually human life is meant for austerity and penance. That is the way of Vedic civilization. They first used to train boys up as brahmacärés, and no sex life was allowed at all, up to the age of twenty-five. Where is that education? A brahmacäré is a student who lives a life of complete celibacy and obeys the commands of his guru at the gurukula. Now schools and colleges are teaching sex from the very beginning, and twelve or thirteen-year-old boys and girls are having sex, so how can they have a spiritual life?

Interviewer: I am told that in India you are the most sought after guru. I take it that this means you are a genuine guru and have all the knowledge

Prabhupäda: How do you know that I am genuine? (laughter) What makes you think that I am genuine and another is not?

Interviewer: I don’t know that you are. I know only that you say you are and that what you say seems to make sense.

Prabhupäda: First of all I will give you some preliminary idea. The genuine guru is God’s representative, and he’ll speak about God and nothing else. The genuine guru is he who has no interest in materialistic life. He is after God and God only. That is one of the tests of a genuine guru.

Brahma-niñöham. He is absorbed in the Absolute Truth. In the Muëòakopaniñad it is stated, çrotriyaà brahma-niñöham. “The genuine guru is well versed in the scriptures and Vedic knowledge, and he is completely dependent on Brahman.” One should know what is Brahman and how one is situated in Brahman. These signs are given in the Vedic literature. As stated before, the real guru is God’s representative. He represents the Supreme Lord just as a viceroy represents a king. The real guru will not manufacture anything. Everything he says is in accordance with the scriptures and the previous äcäryas. He will not give you a flower and tell you that you will be God in six months. This is not a guru’s business. A guru’s business is to canvass everyone to become devotees of God. That is the sum and substance of a real guru’s business. Indeed, he has no other business. He tells whomever he sees, “Please become God conscious.” Somehow or other if he canvasses on behalf of God and tries to get everyone to become a devotee of God, he is a genuine guru. So have you noted the definition of guru?

Interviewer: What about a Christian priest?

Prabhupäda: Christian, Mohammedan, it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance, canvassed people, saying, “Just become a lover of God.” Anyone-it doesn’t matter who be he Hindu, Muslim or Christian, is a guru if he convinces people to become lovers of God. That is the test. The guru never says, “I am God,” or, “I will make you God.” The real guru says, “I am a servant of God, and I will make you too a servant of God.” It doesn’t matter how one is dressed. As Caitanya Mahäprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” He does not say that the spiritual master is a person who always wants money and sells mantras. The genuine guru is not interested in collecting money but in getting people to become devotees of Kåñëa, or God. He has no other business.

Interviewer: But the bad gurus—

Prabhupäda: If you understand what a genuine guru is, why are you trying to understand the opposite?

Interviewer: I was trying to understand how one can recognize a bad guru.

Prabhupäda: And what is a bad guru?

Interviewer: A bad guru just wants some money or some fame.

Prabhupäda: Well, if he is bad, how does he become the guru? (laughter) How can iron be gold or gold be iron? Actually a guru cannot be bad, for if he is bad he cannot be guru. You cannot say “bad guru.” That is a contradiction. You may say “false guru.” But that is not so important. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God, that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru any more than there’s a red guru or a white guru. Guru is guru. All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine. Is that point clear?

Interviewer: Yes. Thank you very much.

66 08 12 Bhagavad-gétä As It Is Lecture 4.24-34, New York, August 12, 1966:

Oh, that is also mentioned, who is spiritual master. Samit-päëiù çrotriyaà brahma-niñöham: [Muëdaka Upaniñad 1.2.12] “You have to approach a spiritual master who is çrotriyam and brahma-niñöham.” Çrotriyam means who has come down from the disciplic succession, or from the Supreme. Just like we have understood in the Fourth Chapter, in the beginning of the Fourth Chapter, evaà paramparä-präptam imaà räjarñayo viduù [Bhagavad-gétä As It Is 4.2]. There is a paramparä; there is disciplic succession. So one who is coming into that disciplic succession and by coming from that disciplic succession, he is firmly convinced in the Absolute, he is firmly conversant in the Absolute Truth, he is guru. Two qualifications. Tad viddhi praëipätena paripraçnena [Bhagavad-gétä As It Is 4.34].

66 12 26 Çré Caitanya-caritämåta Lecture Madhya 20.352-354, ny December 26, 1966:

Sädhu-çästra-guru-väkya. Nobody can become a sädhu if he does not accept the principles of scripture. Nobody can be accepted as guru, or spiritual master, if he does not follow the principles of scripture. This is the test.

71 01 01 Çrémad-Bhägavatam 6.2.12-14 Lecture all, January 1, 1971:

He should present the çästra as it is. He should understand the çästra as it is. And guru means who is following sädhu and çästra. He is guru.

71 02 16 Lecture at Krishna Niketan Goraklpur, February 16, 1971:

Therefore, janma karma me divyaà yo jänäti tattvataù [Bhagavad-gétä As It Is 4.9]. One who knows in truth how Kåñëa is appearing, how Kåñëa is disappearing, he is learned. He is learned in the spiritual science, and for him, as soon as he becomes learned, well-versed in the spiritual science, Kåñëa science, he immediately becomes liberated. Caitanya Mahäprabhu confirms, yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya Lila 8.128]. Because one who has understood Kåñëa in truth, he is liberated person. Therefore he is guru. Guru cannot be a conditioned soul. Guru must be liberated. Because without complete knowledge of Kåñëa, without being free from the contamination of the three modes of material nature… One cannot understand Kåñëa on account of his being engrossed with these three material modes of nature. And Kåñëa says, “One who understand Me rightly, he becomes immediately free.” Tyaktvä dehaà punar janma naiti [Bhagavad-gétä As It Is 4.9]. Just like we are changing our dress or our different bodies every moment, so Kåñëa says, tyaktvä deham. The last change, last change… Ordinarily, those who are not liberated, those who are conditioned still, they die. Die means they change this body and accept another material body. Another material body. But one who is liberated by understanding Kåñëa, one who is fully Kåñëa conscious, he also changes his body and he accepts immediately a spiritual body. And so long he lives, that is also spiritual body. That is spiritual body in the (this) sense because that body is engaged in spiritual activities only. There is no material activity; therefore that is spiritual. The same example: the iron rod, although it is rod, because it has become red hot it is no longer rod; it is fire. Similarly, this material body becomes spiritualized when one is completely Kåñëa conscious, because he has no more activity of this material body. His actions are… The same example, try to follow. When it has become so hot, red hot, that it is no more acting as iron rod, it is acting as fire. Similarly, and when he changes this body also, he immediately… Tyaktvä dehaà punar janma naiti [Bhagavad-gétä As It Is 4.9]. Then he does not come in material body. Immediately, a spiritual body develops. As this material body has developed from the spirit soul, on the platform of spirit soul, similarly, what is the difficulty to understand a spiritual body can also grow? There is no difficulty.

71 03 17 Lecture on Teaching of Lord Caitanya Bombay, March 17, 1971:

And sädhu will instruct you. Not by whims, but through çästra. He is sädhu. Sädhu will never speak to you anything which is not in the çästra. Sädhu, çästra, and guru. And guru is bona fide spiritual master who follows sädhu and çästra. Who follows his bona fide spiritual master and who follows the instructions of çästra, he is guru. sädhu-çästra-guru-väkya, tinete kariyä aikya.

71 02 21 Çrémad-Bhägavatam 6.3.18-19 Lecture Gorakhpur, February 21, 1971:

Either gåhastha or brahmacäré or sannyäsé, the main center is Kåñëa. One who is advanced in Kåñëa consciousness is all right. It doesn’t matter what he is. That is Caitanya Mahäprabhu’s recommendation.

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ‘guru’ haya

[Çré Caitanya-caritämåta Madhya Lila 8.128]

Anyone who is conversant, well conversant in the science of Kåñëa, he is guru. He is mahäjana. He is following actually the mahäjanas.

71 02 27 Conversation, Talk with Bob Colen February 27, 1971:

Guru is one, representative of Kåñëa. So there are symptoms who is guru. The general symptoms are described in the Vedas. Tad-vijïänärthaà gurum eväbhigacchet, çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. The first symptom is çrotriyam. Guru is in disciplic succession. One who has thoroughly heard about the Vedas through his spiritual master. This is general description. So another description is in the Bhägavatam:

tasmäd guruà prapadyeta

jijïäsuù çreya uttamam

çabde pare ca niñëätaà

brahmaëy upaçamäçrayam

[SB 11.3.21]

Generally, the guru’s symptom is that he’s a perfect devotee. That’s all. And he’s serving Kåñëa by preaching His message.

71 03 29 Bhagavad-gétä As It Is Lecture 7.3, Bombay, March 29, 1971:

It doesn’t matter whether he is a sannyäsé or gåhastha or brahmacäré. One who knows the science of Kåñëa and preaches all over the world, he is guru,

71 09 03 Appearance Day, Lecture London, September 3, 1971:

So therefore, to find out a bona fide guru means that he does not change the words of Kåñëa. That is his position. He places everything as it is, and he has understood thoroughly the science

71 09 03 Festival Lectures, London, September 3, 1971:

72 03 07 Bhagavad-gétä As It Is 9.2 Lecture cal March 07, 1972:

Guru must transfer his qualities to the student. How it is there that a man makes one’s person as disciple and he remains a çüdra? What is this nonsense? Can çüdra be initiated? No. No çüdra can be initiated. Dvijatvaà jäyate nåëam, tathä dékñä-vidhänena dvijatvaà jäyate nåëäm. This is Sanätana Gosvämé’s injunction. Immediately he becomes brähmaëa if he’s actually initiated. If you are falsely initiated, he remains a çüdra and you remain a rascal. That’s all. Why you should falsely initiate a person? If you cannot make him a brähmaëa and elevate him to the highest stage of devotional service, why should you cheat others? Initiation means making him dvijatvam. Tathä dékñä-vidhänena dvijatvaà jäyate nåëäm. How an initiated person can remain a çüdra? This is going on.

72 06 14 Room Conversation, Los Angeles, June 14, 1972:

Guru means who is more intelligent. Guru means weight, heavy, heavier, heavier in knowledge. So you have to find out a person who is heavier than you, not ordinary. Must go. Not that may go or may not go. No. Must go. Tad vijïänärthaà sa gurum eva abhigacchet [MUËDAKA UPANIÑAD 1.2.12]. And what is the symptom of guru? Çrotriyaà. Means he has heard about God from his superior, his guru. Çrotriyaà. And how can I know that he has heard from his superior about God? He might say that “Yes, I have heard,” but what symptoms? Brahma-niñöham. Brahma-niñöham means that he has become a complete devotee of God, result. Just like a man, physician. A physician means he has attended the medical college, passed the examination, and the result is that he’s practicing as a physician. Not only passing will do, but he’s actually passing and he’s actually practicing and he’s curing patients. Therefore, you find out a physician, here is a physician. It is not difficult. So guru means one who knows God. How can I know that he knows God? Because he’s making others to know God. Where is the difficulty?

74 06 29 Reporters Interview, Melbourne, June 29, 1974:

He will describe about Kåñëa. He will ask you to become devotee of Kåñëa. His business is to propagate Kåñëa. That is the symptom of guru.

72 06 24 Çrémad-Bhägavatam 2.4.1 Lecture Los Angeles, June 24, 1972:

That is guru. Means one who has seen the truth. How he has seen the truth? Through the paramparä system. Kåñëa said this, and then Brahmä said the same thing, then Narada said the same thing, Vyasadeva said the same thing, and then disciplic succession, MadhvÄcärya, Madhavendra Puri, Isvara Puri, Lord Caitanya, Sad-Gosvämé , Kåñëadasa Kaviraja Gosvämé , Srinivasa Äcärya, Narottama dasa Thakura, Visvanatha Cakravarti Thakura. In this way. Jagannatha dasa Babaji, Gaura Kisora dasa Babaji, Bhaktisiddhänta Sarasvati. Then we are speaking. Therefore, he same thing.

72 10 01 Çrémad-Bhägavatam 1.3.26 Lecture Los Angeles, October 1, 1972:

“There are many incarnations. So guru is also incarnation of God, mercy incarnation of God. Guru means that… God is within you, caitya-guru, the guru, or the spiritual master, within your heart. Isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati [Bhagavad-gétä As It Is 18.61]. So this Paramatma is also incarnation of God. And the same Paramatma, when He comes before you, being very much merciful upon you, to teach you from outside, that is guru. Therefore it is said, saksad-dharitvena samasta-Çästraih. Guru is the mercy incarnation of God. Saksat, direct. Hari-tvena, he is Hari, God. It is not that somewhere it is stated, somewhere it is not stated. No. In all Vedic literature. Saksad-dharitvena samasta-Çästrair uktah. Uktah means “it is said.” And tatha bhavyata eva sadbhih. Sadbhih, those who are real devotees, they accept this. Yes, guru is exactly representative of Kåñëa, mercy representative.”

72 10 18 Çrémad-Bhägavatam 1.2.7 Lecture Våndävana, October 18, 1972:

“Sädhu means whatever he will speak, immediately he will give evidence from the Çästra. Sädhu-Çästra-guru. And guru means who is following Sädhu and Çästra. The guru does not follow a Sädhu, who does not follow Rupa Gosvämé , or a Sädhu who does not follow shastric injunction… Shastric injunction is that if one wants to become leader, if one is the spiritual leader or political leader or Brahmäna, he must give up four principles of sinful life: illicit sex life, intoxication, gambling, and meat eating, fish eating. He must give up. This is called Sädhu-marganugamanam. If you do not follow these principles, then how you are following Sädhu? If you are intoxicated, if you are fond of smoking, drinking, ganja, bidi, wine, even chewing pan… Pan is also intoxication. Drinking tea. These are all intoxication. So if you are addicted to these habits, how you can be Sädhu?”

72 10 18 Çrémad-Bhägavatam 1.2.7 Lecture Våndävana, October 18, 1972:

“Guru, accept guru means you must surrender there. [MUNDAKA UPANISAD 1.2.12].and [Bhagavad-gétä As It Is 4.34]. Bhagavad-gétä As It Is says that “You learn from guru by pranipata, surrendering”. The whole system is surrender. [SB 1.2.7]. Bhakti-yogah prayojitah means in order to enter into bhakti-yoga one has to first surrender to a bona fide spiritual master. This is the beginning of bhakti-yoga. And what kind of guru? That is also explained in the Çästras: Guru must be sabde pare ca nisnatam [SB 11.3.21]. Sabde means sabda-Brahmän, Vedic knowledge. He must be dipped into the Vedic knowledge, sabde pare ca, and in devotional service, sabde pare ca nisnatam, Brahmäny upasamasrayam. And accepting the Supreme Brahmän, Param Brahmän, as the ultimate goal of life. Not he has got any other goal of life. These are the signs of guru.”

72 10 18 Nectar of Devotion Lecture Våndävana, October 18, 1972:

Unless one has followed strictly the path of the Ñaò-Gosvämés, we cannot accept him as guru. Because Narottama däsa Öhäkura says, ei chay gosäi yära tära mui däsa. One who has followed strictly the principles of Rüpa Gosvämé. Rüpa Gosvämé, of course, he lived very simply, mendicant. A small loincloth and simple underneath a tree. But simply by imitating his loincloth one does not become Rüpa Gosvämé. One has to follow the principles of Rüpa Gosvämé. Then he’s called rüpänuga. Unless you become rüpänuga, you cannot understand the Gauòéya philosophy. Ei chay gosäi yära tära mui däsa. So this is called paramparä system. Evaà paramparä-präptam imaà räjarñayoù viduù [Bhagavad-gétä As It Is 4.2]. If you follow the path of Rüpa Gosvämé, Sanätana Gosvämé… Not that simply by imitating his cloth. You must follow in principle all the rules and regulations given by…

anyäbhiläñitä-çünyaà

jïäna-karmädy-anävåtam

änukülyena kåñëänu-

çélanaà bhaktir uttamä

[Bhakti-rasämåta-sindhu 1.1.11]

This is the definition given by Çréla Rüpa Gosvämé in his Bhakti-rasämåta-sindhu. So one must be freed from all material desires. You cannot earn your livelihood by showing the Deity. This was not the business of Rüpa Gosvämé. Rüpa Gosvämé did not do any business by showing the Deity. Therefore you have to follow strictly the principles of Rüpa Gosvämé, Sanätana Gosvämé. Then you become Rüpänuga Vaiñëavas. And Narottama däsa Öhäkura says, “One who is following the principles of the Rüpa Gosvämé and Sanätana Gosvämé, tära mui däsa, I accept him as spiritual master.” Tän-sabära pada-reëu mora païca-gräs.

72 10 31 The Nectar of Devotion Lecture Våndävana, October 31, 1972:

Nobody can be self-made anything. A medical practitioner, he cannot become self-made, that “I have studied all the medical books in my home.” No. “Have you ever gone to the medical college and taken instruction from the bona fide teachers?” Then, if you have got the certificate, then you are medical practitioner. Similarly, bona fide guru means he must be authorized by the superior guru. Just like Caitanya Mahaprabhu says, amara ajnaya guru hana tara’ ei desa [Çré Caitanya-caritämåta Madhya Lila 7.128]. He must receive the order from the superior. And the superior must be bona fide. Then he is bona fide, not self-made. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. The direction is that one must go to a guru. But who is guru?

So to find out a bona fide guru is not difficult, provided one is bona fide to search out a guru. Therefore, Caitanya Mahaprabhu said, guru-Kåñëa-krpaya paya bhakti-lata-bija [Çré Caitanya-caritämåta Madhya Lila 19.151]. By the mercy of guru and Kåñëa… Because by the mercy of Kåñëa one gets a bona fide guru, and by the mercy of bona fide guru, one gets Kåñëa. This is the process.

When I am actually serious to have connection with Kåñëa, Kåñëa is sitting in everyone’s heart. Isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati [Bhagavad-gétä As It Is 18.61]. So Kåñëa can understand. We cannot hide anything from Kåñëa. That is not possible. Because Kåñëa is sitting side by side, just like two birds, sitting side by side. One bird is eating the fruit of the tree. Another bird is the witness. That is the Vedic version.

So as soon as I become serious to know about Kåñëa, Kåñëa can understand, “Now My friend is very serious.” So He will find out a bona fide guru for him. Therefore, Caitanya Mahaprabhu says that guru-Kåñëa-krpaya paya bhakti-lata-bija [Çré Caitanya-caritämåta Madhya Lila 19.151]. By the double mercy… Kåñëa’s mercy, and guru’s mercy. If one is serious, Kåñëa is satisfied: “Now he’s serious about finding out, about knowing Me.” Then Kåñëa gives him direction that “Here is guru, My representative. You take shelter of him and you will get Me.” This is the way.

That by the grace of Kåñëa, that it is a fortunate person. Fortunate person means he must be sincere, serious to know about Kåñëa. That is fortunate.

72 11 21 Bhagavad-gétä As It Is 2.15 Lecture Hyderabad, November 21, 1972:

“The first thing is to take shelter of the bona fide spiritual master. Adau gurvasrayam sad-dharma-prccha. Not that I will, as it has become a system: ‘I’ll make a guru. Now my business is finished. I’ve got a guru.’ No. Tattva-jijnasa. Jéva sya tattva-jijnasa. Guru means, to accept guru means to inquire from him about the Absolute Truth. Jijnasuh sreya uttamam. These are the Vedic injunctions. One, who is jijnasu, means inquisitive. Jijnasuh sreya uttamam. Sreyah. Sreyah means beneficial. So uttamam, the prime benefit”.

72 11 30 Bhagavad-gétä As It Is 2.26 Lecture Hyderabad, November, 30, 1972.

These are the occupational duty of brähmaëa. Paöhana päöhana. Sat-karma, sat-karma-nipuëaù. A brähmaëa, he is very expert in his business, sat-karma. Sat-karma-nipuëo mantra-tantra-viçäradaù. And he has read the Vedic literatures and tantras very nicely. Viçärada. Still, if he’s not a Vaiñëava, then avaiñëava gurur na sa syät. By that only qualification, that he’s not a Vaiñëava, he cannot become guru, whereas, on the other hand, sad-vaiñëavaù çva-pacaù guru. If a person, çva-pacaù… Çva-pacaù means coming of the family of dog-eaters, caëòäLos Angeles, if he has become a Vaiñëava, sadäcära-sampanna-vaiñëava, sa guruù syät. You can accept him as guru. There are so many instances. Çréman Rämänujäcärya’s guru was not from a brähmaëa family, but still, he accepted guru.

So in the Vaiñëava literature… Just like Haridäsa Öhäkura. Haridäsa Öhäkura, we give “Jaya, Öhäkura Haridäsa Öhäkura ki jaya.” We say. This Haridäsa Öhäkura was born in a Mohammedan family. And Caitanya Mahäprabhu made him nämäcärya, Çréla Haridäsa Öhäkura. He was chanting Hare Kåñëa mantra daily three hundred thousands of times. So Caitanya Mahäprabhu selected him, nämäcärya. Caitanya Mahäprabhu Himself came to broadcast the glory of Hare Kåñëa mahä-mantra. So instead of becoming Himself the äcärya, He designated Haridäsa Öhäkura as äcärya.

72 12 13 Bhagavad-gétä As It Is 7.1 Lecture Ahmedabad December 13, 1972

So çästra says that ñaö-karma-nipuëo vipraù. If one vipra is quite expert in executing the six kinds of business, and mantra-tantra-viçäradaù, and very well known in the Vedic mantras and hymns and everything complete, but if he is avaiñëava, if he is not Vaiñëava, he does not know viñëu-tattva, or kåñëa-tattva, then he cannot become spiritual master. Avaiñëavo gurur na syäd vaiñëavaù çva-paco guruù. But if a Vaiñëava, one who knows viñëu-tattva, kåñëa-tattva, even if he’s born in the family of çva-paca, the dog-eaters, caëòäLos Angeles, he can be accepted as guru. So the real test is whether the guru is a Vaiñëava, whether he know the science of Kåñëa. That is also confirmed by Caitanya Mahäprabhu:

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä sei ‘guru’ haya

[Çré Caitanya-caritämåta Madhya Lila 8.128]

A… It doesn’t matter what he is, whether he’s a sannyäsé or a gåhastha or a brähmaëa or a su…, born in brähmaëa family or… It doesn’t matter. Yei kåñëa-tattva. Anyone who knows Kåñëa, he can become guru, not others. So that is the statement of the çästras. Avaiñëava cannot become guru.

72 12 13 Bhagavad-gétä As It Is 7.1 Lecture Ahmedabad, December 13, 1972:

“Guru means, as you explained,

One who eradicates the ajnana, andhakara, darkness? In the darkness, if somebody brings lamp, ajnana-timirandhasya jnananjana-salakaya… The jnana-rupa, torchlight, he’s guru. So maybe of different degrees, but anyone who opens the spiritual eyes, he’s guru.”

72 12 13 Bhagavad-gétä As It Is 7.1 Lecture, Ahmedabad December 13, 1972:

Prabhupäda: Hmmm. Guru is only one. Guru means, as you explained,

ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur unmélitaà yena

tasmai çré-gurave namaù

One who eradicates the ajïäna, andhakära, darkness. In the darkness, if somebody brings lamp, ajïäna-timirändhasya jïänäïjana-çaläkayä… The jïäna-rüpa, torchlight, he’s guru. So maybe of different degrees, but anyone who opens the spiritual eyes, he’s guru. So… But in the çästra it is said, gurur api käryäkäryakam ajänataù. If I accept some guru, but if later on it appears that he did not know what is to be done, what is to be not to be done, then Çréla Jéva Gosvämé says that such guru: parityägo vidhéyate. Such guru should be rejected. But it doesn’t matter that degree. Actually, if the guru teaches Kåñëa consciousness, then he may be in lesser degree, but he’s accepted as guru. There is no question of rejection. Because Kåñëa is actually jïäna. One who teaches Kåñëa as the Supreme Personality of Godhead, “One has to know Kåñëa, one has to surrender to Kåñëa,” this kind of teaching is required.

73 07 20 Bhagavad-gétä As It Is 1.24-25 Lecture London, July 20, 1973:

“Guru means he will always enlighten the disciple with the light of Çästra.”

73 08 05 Bhagavad-gétä As It Is 2.4-5 Lecture London, August 05, 1973:

So gurün ahatvä. A devotee of Kåñëa, if need be, if he’s unqualified guru… Unqualified guru means who does not know how to guide the disciple. Guru’s duty is to guide. So such kind of guru can be at least rejected. That is Jéva Gosvämé’s… Kärya-käryam ajänataù. A guru who does not know what to do and what not to do, but by mistake, by mistakenly I have accepted somebody as guru, he can be rejected. By rejecting him, you can accept an actual bona fide guru. So guru is not killed, but he can be rejected. That is the injunction of the çästra. So Bhéñmadeva or Droëäcärya, certainly they were gurus, but Kåñëa indirectly giving indication to Arjuna, that “Although they are in the position of guru, you can reject them.” Kärya-käryam ajänataù. “They do not know factually.”

73 08 08 Bhagavad-gétä As It Is 2.8 Lecture London, August 8, 1973:

“To accept guru means whatever guru says, you have to accept. Otherwise, do not make guru. Do not make a fashion. You must be ready. That is called prapannam. Tad viddhi pranipatena [Bhagavad-gétä As It Is 4.34]. You can understand simply by surrendering, not to test guru. ‘I shall test him, how, how much he knows.’ Then what is the use of making guru? No.”

73 08 10 Bhagavad-gétä As It Is 13.1-2 Lecture Paris, August 10, 1973:

“And guru means who speaks… Guru means who speaks on behalf of Kåñëa. Sädhu-Çästra-guru.”

73 08 28 Çrémad-Bhägavatam 1.10.5 Lecture London, August 28, 1973:

“Where you get the direction? Sädhu-Çästra-guru-vakya. You get Kåñëa’s direction from saintly persons, from authorized scriptures, Vedic literature… Sädhu, Çästra, and guru. Guru means who knows how to follow previous saintly persons, who knows what is written there in the book of knowledge, he is guru. Sädhu-Çästra-guru. In addition, Çästra means that the direction of Kåñëa; that is called Çästra.”

73 10 06 Bhagavad-gétä As It Is 13.13 Lecture Bombay, October 6, 1973:

“We are calculating via our own experience. Therefore, we cannot have perfect knowledge by speculating our experience. It is not possible. We must go to a person whose experience is beyond our experience. That is called guru. Tad-vijnanartham sa gurum evabhigacchet [MUNDAKA UPANISAD 1.2.12]. Guru means heavy. If guru is as good as, I am, then what is the use of taking knowledge from him? Guru must be heavier.”

73 11 16 Çrémad-Bhägavatam 1.2.18 Lecture, Delhi, November 16, 1973:

So according to Vedic system, a guru, generally, he must be a brähmaëa. Any guru. It doesn’t matter, it doesn’t require that he is to take birth in a brähmaëa family. If he is qualified, then he is guru. If he is not qualified, then he cannot become guru. Even becoming a brähmaëa, qualified brähmaëa, one does not become a guru, if he is not a Vaiñëava. That is the injunction of the çästra.

ñaö-karma-nipuëo vipro

mantra-tantra-viçäradaù

avaiñëavo gurur na syäd

vaiñëavaù çva-paco guruù

Sad-vaiñëava. One has to become Vaiñëava. Vaiñëava means one who is a devotee of the Supreme Personality of Godhead. Therefore Kåñëa instructed Arjuna, He said, bhakto ‘si priyo ‘si [Bhagavad-gétä As It Is 4.3], “Because you are My bhakta, therefore I am talking to you.” So guru means a Vaiñëava. He must be a representative of Kåñëa.

73 12 04 Wedding Ceremony Los Angeles, December 4, 1973:

One may be a gåhastha or sannyäsé—it doesn’t matter—but he must be Kåñëa-tattva-vit. He must know the science of Kåñëa. That is required. So in our Kåñëa consciousness movement, we have got four orders: brahmacäré, gåhastha, vänaprastha, sannyäsa. Whichever position one can find himself suitable, he can accept that, and… But the main business is kåñëa-tattva-vettä, and preach the cult all over the world, sei guru haya. Guru means preacher, to enlighten. One who can enlighten, he is guru.

ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur-unmélitaà yena

tasmai çré-gurave namaù

Guru means one who can open the eyes of the ignorant by the light of knowledge. He is guru.

ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur-unmélitaà yena

tasmai çré-gurave namaù

Guru means one who can open the eyes of the ignorant by the light of knowledge. He is guru.

73 12 09 Conversation with Latin Professor Los Angeles, December 09, 1973:

The Vedic injunction is tad-vijïänärthaà sa gurum eväbhigacchet: [Muëdaka Upaniñad 1.2.12] “In order to receive perfect knowledge, you must have approach the guru.” Guru means who has the perfect knowledge. So you cannot independently get perfect knowledge, intellectual. That will remain always imperfect. So intellectually, how you can conceive about God, who is unlimited, beyond your sense perception? We cannot know even ordinary material things, how great the sun is, how this universe is. We have imperfect knowledge. So our process is to receive knowledge from the perfect. Therefore, we are receiving knowledge from Kåñëa, the supreme perfect. I am not perfect, but because I am receiving knowledge from the supreme perfect, therefore whatever I say, it is perfect. And that is guru. Guru does not say anything of his own manufacture or research. He says only what he has heard from the Supreme. That’s all. So it is easier. It is easier.

77 01 31 Room Conversation Bhuvanesvara, January 31, 1977:

And guru means faithful servant of the Lord. That is guru. Yäre dekha täre kaha ‘kåñëa’-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Bas. You become guru, faithful servant. Don’t make any change. That is guru. Guru…, to become guru is not difficult thing.

73 __ __ Çréla Prabhupäda Lecture on Vyäsa-püjä day, 1973, at Bhaktivedanta Manor: What is Guru?

What is Guru?

A lecture given by

His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda

on Vyäsa-püjä day, 1973, at Bhaktivedanta Manor, England

oà ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur unmélitaà yena

tasmai çré-gurave namaù

“I was born in the darkest ignorance, and my guru, my spiritual master, opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”

The word ajïäna means ignorance or darkness. If all the lights in this room immediately went out, we would not be able to tell where we or others are sitting. Everything would become confused. Similarly, we are all in darkness in this material world, which is a world of tamas. Tamas or timira means darkness. This material world is dark, and therefore it needs sunlight or moonlight for illumination. However, there is another world, a spiritual world, that is beyond this darkness. That world is described by Çré Kåñëa in Bhagavad-gétä:

na tad bhäsayate süryo

na çaçäìko na pävakaù

yad gatvä na nivartante

tad dhäma paramaà mama

“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.” (Bhagavad-gétä As It Is 15.6)

From Darkness to Light.

The guru’s business is to bring his disciples from darkness to light. At present everyone is suffering due to ignorance, just as one contacts a disease out of ignorance. If one does not know hygienic principles, he will not know what will contaminate him. Therefore due to ignorance there is infection, and we suffer from disease. A criminal may say, “I did not know the law,” but he will not be excused if he commits a crime. Ignorance is no excuse. Similarly, a child, not knowing that fire will burn, will touch the fire. The fire does not think, “This is a child, and he does not know I will burn.” No, there is no excuse. Just as there are state laws, there are also stringent laws of nature, and these laws will act despite our ignorance of them. If we do something wrong out of ignorance, we must suffer. This is the law. Whether the law is a state law or a law of nature, we risk suffering if we break it.

The guru’s business is to see that no human being suffers in this material world. No one can claim that he is not suffering. That is not possible. In this material world, there are three kinds of suffering: adhyätmika, adhibhautika and adhidaivika. These are miseries arising from the material body and mind, from other living entities and from the forces of nature. We may suffer mental anguish, or we may suffer from other living entities—from ants or mosquitoes or flies—or we may suffer due to some superior power. There may be no rain or there may be flood. There may be excessive heat or excessive cold. So many types of suffering are imposed by nature. Thus there are three types of miseries within the material world, and everyone is suffering from one, two or three of them. No one can say that he is completely free from suffering.

We may then ask why the living entity is suffering. The answer is: out of ignorance. He does not think, “I am committing mistakes and am leading a sinful life; that is why I am suffering.” Therefore the guru’s first business is to rescue his disciple from this ignorance. We send our children to school to save them from suffering. If our children do not receive an education, we fear that they will suffer in the future. The guru sees that suffering is due to ignorance, which is compared to darkness. How can one in darkness be saved? By light. The guru takes the torchlight of knowledge and presents it before the living entity enveloped in darkness. That knowledge relieves him from the sufferings of the darkness of ignorance.

Guru is One

One may ask whether the guru is absolutely necessary. The Vedas inform us that he is:

tad-vijïänärthaà sa gurum eväbhigacchet

samit-päëiù çrotriyaà brahma-niñöham

(Muëdaka Upaniñad 1.2.12)

The Vedas enjoin us to seek out a guru; actually, they say to seek out the guru, not just a guru. The guru is one because he comes in disciplic succession. What Vyäsadeva and Kåñëa taught 5,000 years ago is also being taught now. There is no difference between the two instructions. Although hundreds and thousands of äcäryas have come and gone, the message is one. The real guru cannot be two because the real guru does not speak differently from his predecessors. Some spiritual teachers say, “In my opinion you should do this,” but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Kåñëa, Vyäsadeva, Närada, Arjuna, Çré Caitanya Mahäprabhu and the Gosvämés. Five thousand years ago Lord Çré Kåñëa spoke Bhagavad-gétä, and Vyäsadeva recorded it. Çréla Vyäsadeva did not say, “This is my opinion.” Rather, he wrote, çré bhagavän uväca, that is, “The Supreme Personality of Godhead says.” Whatever Vyäsadeva wrote was originally spoken by the Supreme Personality of Godhead. Çréla Vyäsadeva did not give his own opinion.

Consequently, Çréla Vyäsadeva is a guru. He does not misinterpret the words of Kåñëa but transmits them exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct it, edit it or add to it. He simply presents it. That is the guru’s business. The guru may be this person or that, but the message is the same; therefore it is said that guru is one.

In the disciplic succession we simply find repetition of the same subject. In Bhagavad-gétä Çré Kåñëa says:

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru

mäm evaiñyasi yuktvaivam

ätmänaà mat-paräyaëaù

“Engage your mind always in thinking of Me, become My devotee, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.” (Bhagavad-gétä As It Is 9.34)

These very instructions were reiterated by all the äcäryas—Rämänujäcärya, Madhväcärya and Caitanya Mahäprabhu. The six Gosvämés also transmitted the same message, and we are simply following in their footsteps. There is no difference. We do not interpret the words of Kåñëa by saying, “In my opinion, the Battlefield of Kurukñetra represents the human body.” Such interpretations are set forth by rascals. In the world there are many rascal gurus who give their own opinion, but we can challenge any rascal. A rascal guru may say, “I am God,” or, “We are all God.” That is all right, but we should find out from the dictionary what the meaning of God is. Generally, a dictionary will tell us that the word God indicates the Supreme Being. Thus we may ask such a guru, “Are you the Supreme Being?” If he cannot understand this, then we should give the meaning of supreme. Any dictionary will inform us that supreme means “the greatest authority.” We may then ask, “Are you the greatest authority?” Such a rascal guru, even though proclaiming himself to be God, cannot answer such a question. God is the Supreme Being and the highest authority. No one is equal to Him or greater than Him. Yet there are many guru Gods, many rascals who claim to be the Supreme. Such rascals cannot help us escape the darkness of material existence. They cannot illumine our darkness with the torchlight of spiritual knowledge.

The bona fide guru will simply present what the supreme guru, God, says in bona fide scripture. A guru cannot change the message of the disciplic succession. Once there was a gentleman named Vallabhäcärya, who was very devoted to Caitanya Mahäprabhu. Vallabhäcärya wrote a commentary on Çrémad-Bhägavatam, and he presented it to Caitanya MahäpraBhuvanesvara, saying, “Lord Caitanya, please hear my commentary on Çrémad-Bhägavatam. You will find that it is far better than Çrédhara Svämé’s.” Çrédhara Svämé was a very ancient commentator Caitanya Mahäprabhu immediately rejected Vallabhäcärya, saying, “Oh, are you claiming that you have written something better than Çrédhara Svämé?” Caitanya Mahäprabhu then chastised Vallabhäcärya, saying, svamike yini na manena, tini vesya. Çré Caitanya Mahäprabhu sarcastically used the word svami, which also means husband. He said, “I think that one who does not recognize the svami [husband] is a prostitute.” In other words, “If you do not recognize Çrédhara Svämé, then you are a prostitute. How can I hear from a prostitute?”

No Research Necessary.

We must understand that we cannot carry out research to find the Absolute Truth. Caitanya Mahäprabhu Himself said, “My Guru Mahäräja considered me a great fool.” He who remains a great fool before his guru is a guru himself. However, if one says, “I am so advanced that I can speak better than my guru,” he is simply a rascal. In Bhagavad-gétä Çré Kåñëa says:

evaà paramparä-präptam

imaà räjarñayo viduù

sa käleneha mahatä

yogo nañöaù parantapa

“This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.” (Bhagavad-gétä As It Is 4.2)

Taking on a guru is not simply a fashion. One who is serious about understanding spiritual life requires a guru. A guru is a question of necessity, for one must be very serious to understand spiritual life, God, proper action and one’s relationship with God. When we are very serious about understanding these subjects, we need a guru. We shouldn’t go to a guru simply because a guru may be fashionable at the moment. Surrender must be there, for without surrender we cannot learn anything. If we go to a guru simply to challenge him, we will learn nothing. But we must accept the guru just as Arjuna accepted his guru, Çré Kåñëa Himself:

kärpaëya-doñopahata svabhävaù

påcchämi tvaà dharma-sammüòha-cetäù

yac chreyaù syän niçcitaà brühi tan me

çiñyas te ‘haà çädhi mäà tväà prapannam

“Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You. Please instruct me.” (Bhagavad-gétä As It Is 2.7)

From “God” to Dog

This is the process for accepting a guru. The guru is Kåñëa’s representative, the former äcäryas’ representative. Kåñëa says that all äcäryas are His representatives; therefore the guru should be offered the same respect one would offer to God. As Viçvanätha Cakravarté Öhäkura says in his prayers to the spiritual master: yasya prasädäd bhagavat-prasädaù. “By the mercy of the spiritual master, one receives the benediction of Kåñëa.” Thus, if we surrender to the bona fide guru, we surrender to God. God accepts our surrender to the guru.

In Bhagavad-gétä, Kåñëa instructs:

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Bhagavad-gétä As It Is 18.66)

Someone may argue, “Where is Kåñëa? I shall surrender to Him.” But no, the process is that we first surrender to Kåñëa’s representative; then we surrender to Kåñëa. Therefore it is said, säkñäd-dharitvena samasta-çästraih: the guru is as good as God. When we offer respects to the guru, we are offering respects to God. Because we are trying to be God conscious, it is required that we learn how to offer respects to God through God’s representative. In all the çästras, the guru is described to be as good as God, but the guru never says, “I am God.” The disciple’s duty is to offer respect to the guru just as he offers respect to God, but the guru never thinks, “My disciples are offering me the same respect they offer to God; therefore I have become God.” As soon as he thinks like this, he becomes a dog instead of God. Therefore Viçvanätha Cakravarté says, kintu prabhor yaù priya eva tasya. Because he is the most confidential servitor of God, the guru is offered the same respect that we offer God. God is always God, guru is always guru. As a matter of etiquette, God is the worshipable God, and guru is the, worshiper God (sevä-bhagavän). Therefore the guru is addressed as prabhupäda. The word prabhu means “lord,” and päda means “position.” Thus prabhupäda means “he who has taken the position of the Lord.” This is the same as säkñäd-dharitvena samasta-çästraiù.

Only if we are very serious about understanding the science of God is a guru required. We should not try to keep a guru as a matter of fashion. One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but we should also remember how to carry out his orders. In Bhagavad-gétä Çré Kåñëa Himself tells us the method of seeking out and approaching the guru:

tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Bhagavad-gétä As It Is 4.34)

The first process is that of surrender. We have to find an exalted person and willingly surrender before him. The çästras enjoin that before we take a guru we study him carefully to find out whether we can surrender to him. We should not accept a guru suddenly out of fanaticism. That is very dangerous. The guru should also study the person who wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and disciple. Everything is provided, but we must take up the process seriously. Then we can be trained to become a bona fide disciple. First we must find a bona fide guru, establish our relationship with him and act accordingly. Then our life will be successful, for the guru can enlighten the sincere disciple who is in darkness.

Perfecting Our Life

Everyone is born a rascal and a fool. If we are born learned, why do we need to go to school? If we do not cultivate knowledge, we are no better than animals. An animal may say that there is no need of books and that he has become a guru, but how can anyone obtain knowledge without the study of authoritative books on science and philosophy? Rascal gurus try to avoid these things. We must understand that we are all born rascals and fools and that we have to be enlightened. We have to receive knowledge to make our lives perfect. If we do not perfect our lives, we are defeated. What is this defeat? The struggle for existence. We are trying to obtain a better life, to attain a superior position, and for this we are struggling very hard. But we do not know what a superior position actually is.

Whatever position we have in this material world must be given up. We may have a good position or a bad position; in any case, we cannot remain here. We may earn millions of dollars and think, “Now I am in a good position,” but a little dysentery or cholera will finish our position. If the bank fails, our position is gone. So actually there is no good position in this material world. It is a farce. Those who try to attain a better position in the material world are ultimately defeated because there is no better position. Bhagavad-gétä (14.26) says what the better position is:

mäà ca yo ’vyabhicäreëa

bhakti-yogena sevate

sa guëän samatétyaitän

brahma-bhüyäya kalpate

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.”

Is there any science that gives us the knowledge by which we may become immortal? Yes, we may become immortal, but not in the material sense. We cannot receive this knowledge in so-called universities. However, there is knowledge contained in the Vedic scriptures by which we may become immortal. That immortality is our better position. No more birth, no more death, no more old age, no more disease. Thus the guru takes on a very great responsibility. He must guide his disciple and enable him to become an eligible candidate for the perfect position, immortality. The guru must be competent to lead his disciple back home, back to Godhead. Thank you very much

73 12 17 Çrémad-Bhägavatam 1.15.39 Lecture Los Angeles, December 17, 1973:

Out of that eaters, one who eats the dog, he is considered the lowest. So even a person coming from the family of dog-eaters, if he knows who is God, he can be guru. This is the injunction of the çästra. One who knows God, he cannot remain dog-eaters. But sometimes he comes from there. So… But çästra says, “Yes. When he has learned the science of God, then he can be accepted as guru.”

That is the confirmation of Caitanya MahäpraBhuvanesvara,

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä sei ‘guru’ haya

[Çré Caitanya-caritämåta Madhya Lila 8.128]

Who can become guru? Anyone who knows the science of Kåñëa, he can become guru. That is the injunction. Yei… It doesn’t matter. Kibä vipra kibä çüdra, nyäsé kene naya. He may be a brähmaëa, he may be a çüdra, he may be a sannyäsé, he may be a gåhastha. It doesn’t matter. He may be a European, he may be American, he may be Indian. It doesn’t matter. If he knows the science, yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya Lila 8.128].

74 01 10 Çrémad-Bhägavatam 6.1.9 Lecture hon, April 10, 1974:

First of all find out the person where you can surrender.

Surrender means you first of all be convinced that “Here is a person who can give me actual knowledge.” Therefore before selecting guru one has to convince himself that “The person whom I am going to accept as guru, whether he actually can give me the knowledge?” That is wanted. Therefore before making guru, the system is, for one year the prospective disciple should hear from the person and then decide. And similarly, the guru also see a person who is actually submissive or not. That is Vaiñëava injunction, Hari-bhakti-viläsa, not that to make a guru as a fashion. No. Not do. Don’t keep a guru, order-supplying guru. No. Just like if somebody keeps a dog and the master orders him, “Do this,” and he does, fashion. No. It is not fashion. You must approach guru who…, where you can surrender. Otherwise don’t make guru. And the guru also should not accept such rascal as guru. First of all the thing is surrender. Tad viddhi praëipätena [Bhagavad-gétä As It Is 4.34]. The first necessity is that you surrender. So here you have seen, Parékñit Mahäräja, although the emperor of the world, he is taking lesson from Çukadeva Gosvämé. Çukadeva Gosvämé is seated on the throne and he is seated on the ground, submissive. So does it mean that “I shall become submissive, and whatever my guru will say, I will have to accept?”

74 02 10 Bhagavad-gétä As It Is 7.4 Lecture Bombay, February 10,1974:

One must go to the guru. And who is guru? Guru, çrotriyaà brahma-niñöham—”One who has heard from the paramparä system and he has become completely convinced in the understanding of Brahman.”

74 02 18 Bhagavad-gétä As It Is 7.3, Lecture Bombay, February 18, 1974:

You must accept guru. Who is guru? Samit-päëiù çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. Guru’s qualification is that he’s çrotriyam: he has heard from his guru perfectly. That is guru. Çrotriyam. And brahma-niñöham: and firmly fixed up at the lotus feet of Kåñëa. These are two qualifications. You cannot move from that firmness. You cannot move. And he has heard about Kåñëa from the authorities of guru. Evaà paramparä-präptam [Bhagavad-gétä As It Is 4.2]. That is guru. So that is recommended. If you want to know Kåñëa, then tad-vijïänärtham. In order to understand that science, then you must approach guru.

74 03 16 Çrémad-Bhägavatam 2.1.1 Lecture Våndävana, March 16, 1974:

That is Caitanya Mahäprabhu’s mission. Yäre dekha täre kaha kåñëa-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Whole world, whomever you meet, you speak of Kåñëa. That is guru. That is Gosvämé

74 03 23 Conversation, Morning Walk, Bombay March 23, 1974:

And guru means, çäbde pare ca niñëätam. Çäbde pare ca niñëätaà brahmaëy upaçamäçrayam [Çrémad-Bhägavatam 11.3.21]. This is the qualification. Çäbde, he’s, in the Vedic knowledge, he’s perfect. Çäbde pare ca. Niñëätam. He has immersed himself in that ocean. And the result is brahmaëy upaçama…, he has no more material interests, simply Brahman. That’s all. How simple it is, the qualification of celä and qualification of guru

74 04 12 Bhagavad-gétä As It Is 4.23 Bombay Lecture, April 12, 1974:

“Who is guru? Guru. Brahmä-nistham. Guru means who knows God and fully engaged in His service. That is guru. Tad-vijnanartham sa gurum evabhigacchet, samit-panih srotriyam Brahmä-nistham. Srotriyam Brahmä-nistham. And he has heard from his guru.”

74 04 19 Bhagavad-gétä As It Is 13.3 Lecture Hyderabad, April 19, 1974:

You must find out somebody whom you can accept as guru. That guru must be bona fide. Otherwise what is the use of accepting a bogus guru? So what is that bona fide guru? That bona fide guru means one who has accepted Kåñëa as guru. He is bona fide guru. That is bona fide guru.

74 04 28 Bhagavad-gétä As It Is 4.23 Lecture Bombay, April 28, 1974:

Who is guru? Guru. Brahma-niñöham. Brahma-niñöham. Guru means who knows God and fully engaged in His service. That is guru. Tad-vijïänärthaà sa gurum eväbhigacchet, samit-päëiù çrotriyaà brahma-niñöham. Çrotriyaà brahma-niñöham. And he has also heard from his guru.

74 06 27 Bhagavad-gétä As It Is 3.27 Lecture Melbourne, June 27, 1974:

“That I have already explained that the child who has heard from his father that ‘This is microphone’ and if he speaks that ‘This is microphone’, then his knowledge is perfect. The child is not perfect, but because he has heard from the perfect authority, what he is speaking, although he is child, that is perfect. Similarly, this guru means who has heard from the perfect person. Therefore, his knowledge is perfect, because he has heard. This is called paramparä system or disciplic succession.’

74 06 29 Bhagavad-gétä As It Is 7.1 Lecture Melbourne, June 29, 1974:

“You cannot get Kåñëa by overcoming guru. That is not possible. Therefore, Çré Caitanya-caritämåta, guru-Kåñëa-krpaya paya. We should always remember that by the mercy of Kåñëa, we get guru, and by the mercy of guru, we get Kåñëa. Therefore, we have to seek mercies of both of them.

74 06 29 Reporters Interview Lecture Melbourne, June 29, 1974:

Guest (4):

Your Divine Grace, there are many swamis and gurus and religious people throughout the world. How does one know which is the true guru?

Prabhupäda :

One who knows Kåñëa, he is guru. Otherwise a rascal. That is all.

Guest (4):

What is the test of a true guru?

Prabhupäda :

He will describe about Kåñëa. He will ask you to become devotee of Kåñëa. His business is to propagate Kåñëa. That is the symptom of guru.

74 07 04 Bhagavad-gétä As It Is 17.1-3 Lecture Honolulu, July 4, 1974:

Guru means one who teaches the regulative principle from Çästra, from authorized scripture. That is guru. Guru cannot be anyone.

Äcärya means one who knows the regulative principle or direction in the Çästra.
He practically behaves in terms of the Çästra regulative principle and teaches his student in the same way. He is called Äcärya.
He knows the purport of Çästra,
He behaves himself according to the terms of the Çästra
And he teaches his disciple in the same term.

This is the process. Evam paramparä-praptam [Bhagavad-gétä As It Is 4.2].

74 07 04 Bhagavad-gétä As It Is 17.1-3 Lecture Honolulu, July 4, 1974:

Sudama:

The question also is there: the authority is the spiritual master, but the via media to the spiritual master… The difference between, like we were discussing in the automobile of siksa and diksa-guru.

Prabhupäda :

Then so siksa and diksa-guru… A siksa-guru who instructs against the instruction of spiritual, he is not a siksa guru. He is a demon. Siksa-guru, diksa-guru means… Sometimes a diksa-guru is not present always. Therefore, one can take learning, instruction, from an advanced devotee. That is called the siksa-guru. Siksa-guru does not mean he is speaking something against the teachings of the diksa-guru. He is not a siksa-guru. He is a rascal.

Guru means one who teaches the regulative principle from çästra, from authorized scripture. That is guru. Guru cannot be anyone. Äcärya. Äcärya means one who knows the regulative principle or direction in the çästra. He practically behaves in terms of the çästra regulative principle and teaches his student also in the same way. He is called äcärya. Acainoti yaù çästräëi.(?) He knows the purport of çästra, he behaves himself according to the terms of the çästra and he teaches his disciple in the same term. Evaà paramparä-präptam [Bhagavad-gétä As It Is 4.2]. This is the process.

74 07 18 Conversation London, July 18, 1973:

Therefore it is called sädhu-çästra-guru-väkya. Three things there are for knowledge. Sädhu, saintly person; çästra, scripture; and guru. So one statement we have to corroborate with other statement. If you accept somebody as guru, then you have to corroborate it whether çästra says that he is guru or any saintly person says that he is guru. This is the way. Similarly, when you take a scripture, you have to know it from the spiritual master, whether that is actually scripture, whether it is accepted by the saintly person. Sädhu. Similarly sädhu also, whether guru says, “Yes, he is sädhu.” Whether çästra says, “Yes, he is sädhu.” There are three things, sädhu-çästra-guru. So to accept one, you have to take the opinion of the other two. Then you’ll get the right way. Just like who is a guru? That is stated in the çästras. Çrotriyaà brahma-niñöham. Çästra says, tad-vijïänärthaà sa gurum eväbhigacchet: [MUËDAKA UPANIÑAD 1.2.12] “One must approach a guru.” Then the same question comes, “Who is guru?” That is also stated, çrotriyaà brahma-niñöham. “He’s well-versed in Vedas, knowledge of Vedas, and fully Kåñëa conscious.” He is guru. Just like how do you know that here is a medical practitioner? Before going for treatment, you find out. How do you find out?

Çyämasundara: Some friend, perhaps.

Prabhupäda: Anyway, you have to take information. Similarly, guru, according to çästra, who is guru, he must be confirmed by sädhu, saintly person, by çästra. Then he’s guru. Sadhu-çästra, guru-väkya, tinete kariyä aikya.

Haàsadüta: What’s the difference between a sädhu and a guru? Sadhu means authorities like Vyäsa?

Prabhupäda: Guru… He must be a sädhu.

Haàsadüta: It means the previous äcäryas.

Prabhupäda: A sädhu means titikñavaù käruëikäù suhådaù sarva-dehinäm, ajäta-çatravaù çäntäù sädhavaù sädhu-bhüñaëäù [SB 3.25.21]. Everything, there is definition, who is sädhu, who is guru

74 08 02 Bhagavad-gétä As It Is 4.10 Lecture Våndävana, August 8, 1974:

And who is guru? Çrotriyam, who knows çästra. Çrotriyam. And not only knows, but the result must be there, brahma-niñöham, means Kåñëa consciousness. Brahma-niñöham means fully dependent on Kåñëa.

74 08 10 Çrémad-Bhägavatam 1.5.29 Lecture Våndävana, August 10, 1974:

If the guru and the disciple, both of them are qualified, then immediately Kåñëa consciousness will be there.

So the qualification of the guru is described in the previous verse.

viçåëvato me ‘nusavaà yaço ‘malaà

saìkértyamänaà munibhir mahätmabhiù

The guru must be mahätmä and muni. Muni means thoughtful, philosopher. Not foolish rascal, manufacturing some philosophy. And mahätmabhiù. Not only self-realized, but by his character, by his behavior, by his understanding, he must be a mahätmä. What is that mahätmä? There are so many mahätmäs, simply by changing the dress. No. Not that kind of mahätmä. Our Bhaktivinoda Öhäkura has sung a song, eita eka kalir celä: “Here is a disciple of Kali.” What is that? Näke tilaka galai mälä. “He has got tilaka…” Nata nara näke tilaka galai mälä. He sings that, sahaja bhajana kache naMuëòaka Upaniñad saìge laiyä pare dala. (?) Bhaktivinoda Öhäkura sings that “He’s dressed like a bäbäjé. He has shaven his head, and has got tilaka and kaëöhi. But he has got at least half a dozen women, and that is his bhajana.” So not that… That is not mahätmä. That is durätmä, a cheating… Of course, in this Kali-yuga… Therefore Bhaktivinoda Öhäkura says, eita eka kalir celä. Kalir celä means the disciple of Kali. Dressed like a sädhu, or Vaiñëava, but within, all rubbish things. That will not help us. He must be mahätmä, real mahätmä. We want guru like that. Then it will be a… We must be also qualified, and guru also qualified. Therefore it is said in the Hari-bhakti-viläsa that one year should be taken to study one another, the guru and the disciple. The guru also will see whether the person is fit to become a disciple, and the disciple also will see “Whether this gentleman can become my guru.”

So the qualification of guru is, he should be mahätmä, and muni. Muni means philosopher, and mahätmä means God-realized. Really, mahätmä means God-realized. He knows. That is stated in the Bhagavad-gétä.

bahünäà janmanäm ante

jïänavän mäà prapadyate

väsudevaù sarvam iti

sa mahätmä sudurlabhaù

[Bhagavad-gétä As It Is 7.19]

One who knows Kåñëa is the cause of all causes

74 08 10 Çrémad-Bhägavatam 1.5.29 Lecture Våndävana, August 10, 1974:

bahünäà janmanäm ante

jïänavän mäà prapadyate

väsudevaù sarvam iti

sa mahätmä sudurlabhaù

[Bhagavad-gétä As It Is 7.19]

One who knows Kåñëa is the cause of all causes. Väsudeva. Väsudeva means Kåñëa. Sarvam iti. Väsudeva-parä makhäù, väsudeva-paräù… There is… Everything to satisfy Väsudeva, Kåñëa. Either you perform sacrifices or you work piously, the aim should be how to satisfy Väsudeva. Väsudevaù sarvam iti [Bhagavad-gétä As It Is 7.19]. Just like if you want to keep your body fit and healthy, you must satisfy the stomach. If you satis…, if your stomach is all right and if you supply proper food to the stomach, then whole body will be energized without fail. Similarly, the mahätmä means whose business is to satisfy Väsudeva. Väsudevaù sarvam iti [Bhagavad-gétä As It Is 7.19].

ecause one who has understood Kåñëa perfectly… This is the qualification of guru. So that qualification, to attain, is not very difficult.

74 08 15 Bhagavad-gétä As It Is 7.9 Lecture Våndävana, August 15, 1974:

So äcärya, guru, representative, it is not difficult. Simply one has to become very, very sincere. One must undergo the simple tapasyas as prescribed in the çästras. Caitanya Mahä… Yes. Haridäsa Öhäkura. Äpani äcari prabhu jévere çikhäya. He was preaching also the glorification of chanting Hare Kåñëa by personal example; therefore he is accepted as guru. All the Vaiñëavas, all the äcäryas, Gosvämés, they acted accordingly and preached. Therefore they are äcäryas. And Kåñëa says, äcäryaà mäà vijänéyän näva-manyeta karhicit [Çrémad-Bhägavatam 11.17.27]. These are the instructions.

74 10 05 Çrémad-Bhägavatam 1.8.25 Lecture Mayapur, October 5, 1974:

So one who has surrendered to Kåñëa fully, no other business, he is guru. This is the definition of guru. There is no difficult to understand who is guru. One who follows strictly the principles laid down by jagad-guru, he is guru. So the jagad-guru says… Because we have to learn everything, especially spiritual subject matter, from guru.

74 10 08 Çrémad-Bhägavatam Lecture 1.8.28, Mayapur, October 8, 1974:

Anyone who preaches the message of God, he is guru.

74 10 23 Çrémad-Bhägavatam 1.8.43 Lecture Mayapura, October 23, 1974:

So the next question will be, “Then whom shall I select, guru?” Now, sabde pare ca nisnatam. A guru means one who is fully conversant in Vedic knowledge. Sabde pare. Sabda-Brahmän. Veda is known as sabda-Brahmän.

74 11 06 Çrémad-Bhägavatam Lecture 5.5.10, Våndävana, November 6, 1976:

This is qualification of guru, tattva-darçi. What is that tattva?

vadanti tat tattva-vidas

tattvaà yaj jïänam advayaà

brahmeti paramätmeti

bhagavän iti çabdyate

[Çrémad-Bhägavatam 1.2.11]

One who knows what is Paramätmä, what is Brahman, what is Bhagavän, he is tattva-darçi. Vadanti tat tattva-vidas tattvaà yaj jïänam advayam [Çrémad-Bhägavatam 1.2.11]. So these are the qualification of guru.

74 11 07 Çrémad-Bhägavatam 3.25.7 Lecture Bombay, November 07, 1974:

Devahüti does not deny to take instruction from her son. It is the system. It doesn’t matter whether he’s inferior. That is Caitanya Mahäprabhu’s… Yei kåñëa-tattva-vettä sei guru haya: [Çré Caitanya-caritämåta Madhya Lila 8.128] “You will accept anyone as guru if he knows the science of Kåñëa.” That is Caitanya Mahäprabhu’s… And Caitanya Mahäprabhu instructed everyone to become a guru. The world is suffering for want of Kåñëa consciousness. That was His mission. He wanted that from India everyone should become a guru and preach outside, because there is no Kåñëa consciousness. That is Caitanya Mahäprabhu. Ämära äjïäya guru haïä tära’ sarva-deça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Or tära’ ei deça. “You become a guru on My order, and you deliver your country or other countries.” “So I have no so qualification, I have no education. How I can become guru?” Now, Caitanya Mahäprabhu says, ämära äjïäya: “By My order.” “Then what is Your order, Sir?” “Now, My order is yäre dekha täre kaha kåñëa-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. This is My order. You simply explain what Kåñëa has said. Or what has been said about Kåñëa.” That is kåñëa–upadeça. Kåñëa-upadeça means what Kåñëa is instructing. The Bhagavad-gétä, the Supreme Personality, Kåñëa, He is instructing. That is kåñëa-upadeça. And Çrémad-Bhägavatam is speaking about Kåñëa. That is also kåñëa-upadeça. Kåñëasya upadeça iti kåñëa-upadeça, and Kåñëa, subject matter Kåñëa and upadeça, that is also kåñëa–upadeça. So Caitanya Mahäprabhu says that “You simply preach kåñëa-upadeça. Then you become guru.

74 11 10 Çrémad-Bhägavatam 3.25.10 Lecture Bombay, November 10, 1974:

So it is the business of guru to dissipate this illusion, darkness, and enlighten the student to the real life.

ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur unmélitaà yena

tasmai çré-gurave namaù

“I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”

He is guru.

So to go to guru means to solve the material problem. Not temporary problem, “I have got some disease. Give me some mantra so that I may cure,” or “I am in poverty. Give me some mantra where I can get money.” Not like that. “To deliver me from the sammoha, illusion, aham mameti.”

So guru means repeatedly his business is to enlighten the disciple how to become detached to this material world. Simply detachment will not help you. The other philosophy, Sunyavadi, that you make zero this material detachment… No. That is not possible. We have got… Because we are anandamaya, we want ananda, sac-cid-ananda. Actually, we are searching after eternal life, sat. That is sat, eternal life. And cit means knowledge. And ananda… Sac-cid-ananda. We are seeking that. Partially, if we simply understand eternity, that will not help us. We must have blissful knowledge.

74 11 10 Çrémad-Bhägavatam 3.25.4 Lecture Bombay, November 10, 1974.

Guru means weighty, I mean to say, one who has got better knowledge. Heavy. Guru means heavy, heavy with knowledge. And what is that knowledge? “I have got so much knowledge.” No. Transcendental… Tad-vijïäna. Tad-vijïänärthaà sa gurum eva abhigacchet, samit-päëiù çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. That heaviness is brahma-niñöham, how much one is attached to Brahman, Parabrahman, Bhagavän. That is guru’s qualification. Brahmaëy upaçamäçrayam. This is the mantra of Kaöhopaniñad, tad-vijïänärthaà sa gurum eväbhigacchet. Similarly, in the Bhägavata also it is said, tasmäd guruà prapadyeta [Çrémad-Bhägavatam 11.3.21]. Tasmät, “Therefore one must approach guru.” The here, in the Upaniñad also gives definition who is guru. Guru means çrotriyaà brahma-niñöham [MUËDAKA UPANIÑAD 1.2.12], “one who has received knowledge by hearing Vedas,” çrotriyam. Because Vedas are called çruti.

74 11 19 Çrémad-Bhägavatam 3.25.19 Lecture Bombay, November 19, 1974:

What is guru. Çäbde pare ca niñëätam. He has completely assimilated the Vedic essence of life.

74 11 28 Çrémad-Bhägavatam 3.25.28 Lecture Bombay, November 28, 1974:

Guru means weighty, one who has got more weight, one who can teach you, because everyone thinks that “I am learned. I am all learned.” Who can teach you? No. Nobody is like that. Everyone requires instruction, therefore the Vedic system is (indistinct), to make one’s life fruitful, one must approach guru.

74 11 28 Çrémad-Bhägavatam 3.25.28 Lecture Bombay, November 28, 1974:

Tad viddhi praëipätena paripraçnena sevayä [Bhagavad-gétä As It Is 4.34], and we have to give service to such guru and we have to surrender ourself. Not that I accept you guru just to know how much you are learned, how much you can talk with me, not with that spirit. (indistinct) …that I surrender to you sir, çiñyas te ‘ham, I have become çiñya. Çiñya means voluntarily accepting his ruling. Whatever guru will say he will accept, that is called çiñya. Çiñya means ruling, who accept disciple, means disciplinary measure. Whatever guru says, one who accepts he becomes disciple. He, I don’t care for my guru’s order and still I am disciple, that is not accepting guru. Of course it has become a fashion like that, to have a guru but don’t care for guru. That is not, that will not help. Çiñyas te ‘haà çädhi mäà prapannam [Bhagavad-gétä As It Is 2.7], and immediately Kåñëa as we, as soon as He accepted to become guru of Arjuna, He immediately chastised him,

74 12 02 Çrémad-Bhägavatam 3.25.32 Lecture Bombay, December 2, 1974:

Guru means who follows the predecessor, authorized predecessor. He is guru. Not that everyone is guru. So therefore, we have to follow the superior order. Then we become guru, not that by cheating others we become guru. No. That is cheater. That is not teacher. Guru means who is following the superior order. The superior order is Kåñëa or His representative. So Caitanya Mahaprabhu is Kåñëa. He is ordering, amara ajnaya, “By My order”, guru hana, “you become guru”. “Sir, it is very difficult to become guru. I have no education. I have no culture. I am not born in a very high family. I am very low.” A devotee always thinks like that. He never thinks that “I have become very great man.”

[108 Comment: a true Vaiñëava thinks like this and acts like this. He does not declare to his disciples that he is an internal associate of Lord Caitanya. This kind of guru is not guru he is bogus guru]

Just like Çré Caitanya-caritämåta, author of, he says, purisera kita haite muni se laghistha [Çré Caitanya-caritämåta Adi Lila 5.205]. Purisa, purisa means stool, and there are worms in the stool. So Çré Caitanya-caritämåta author is saying that “I am lower than the worms in the stool.” That is Vaiñëava conception. Trnad api sunicena. He is very humble. He never says, “Oh, I am the Supreme. I have become God.” A most rascal, foolish. Therefore, we have to follow. If we actually want to become guru, there is necessity of many thousands of gurus to teach this cheated public. But how to become guru? Caitanya Mahaprabhu says, amara ajnaya: “By My order”. “What is Your order, Sir?” Yare dekha, tare kaha ‘Kåñëa’-upadesa [Çré Caitanya-caritämåta Madhya Lila 7.128]. Then you become guru. You simply advise people to follow Kåñëa’s instruction. Then you become guru.

74 12 11 Çrémad-Bhägavatam 3.25.43 Lecture Bombay, December 11, 1974:

Guru’s business is to give the right information. That is guru. So Caitanya Mahäprabhu says, ämära äjïäya guru haïä: “Every one of you become guru.” “Oh, I am not a learned man,” or “I am this, I am that, how can I become guru?” Caitanya Mahäprabhu said, “No, it is very easy thing.”

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

[Çré Caitanya-caritämåta Madhya Lila 7.128]

Yäre dekha, täre kaha ‘kåñëa’-upadeça. “You become guru simply by advising everyone the instruction which Kåñëa has given.” That’s all. You become guru. It is not at all difficult thing.

74 12 16 Çrémad-Bhägavatam 3.26.4 Lecture Bombay, December 16, 1974:

So our this Kåñëa consciousness movement is giving, educating people how to become Kåñëa conscious, how to know the science of Kåñëa. Kåñëa-tattva-vettä. And anyone who knows Kåñëa perfectly well… That is… Caitanya Mahäprabhu approves that it doesn’t matter what he is, a scientist. Yei kåñëa-tattva-vettä, sei ‘guru’ haya: [Çré Caitanya-caritämåta Madhya Lila 8.128] “Anyone who knows perfectly well the science of Kåñëa,” kåñëa-tattva-vettä, “in truth, he is guru.” Nobody can become guru unless he knows the science of Kåñëa.

74 12 21 Çrémad-Bhägavatam 1.16.25 Lecture haw, December 12, 1974:

Guru must be speaking on the strength of Vedic knowledge, not manufacturing.

74 12 27 Çrémad-Bhägavatam 3.26.18 Lecture Bombay, December 27, 1974:

Therefore the Kåñëa science is not so easy. It is not so easy. So therefore Caitanya Mahäprabhu has advised, yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya Lila 8.128]. Yei kåñëa-tattva-vettä. Any person who knows the science of Kåñëa, he is guru, not others.

75 01 01 Çrémad-Bhägavatam 3.26.23-24 Lecture Bombay, January 1, 1975:

Guru says the same thing as Kåñëa says. That is guru. Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bhagavad-gétä As It Is 18.66]. Kåñëa also… Guru also says the same thing. That is guru’s business, that “You surrender to Kåñëa and fully be engaged in Kåñëa’s service.” So

75 01 09 Çrémad-Bhägavatam 3.26.32 Lecture Bombay, January 9, 1975:

And who is guru? This paramparä system. Evam paramparä-praptam imam rajarsayo viduh [Bhagavad-gétä As It Is 4.2].

So this is the process. If you want perfect knowledge, you must approach guru. And who is guru? Guru means the representative of the Supreme Personality of Godhead. Äcäryam mam vijaniyan navamanyeta karhicit [SB 11.17.27]. “Äcärya,” Kåñëa says, mam vijaniyat: “he is Myself. I am. Because he is My perfect representative—he won’t speak anything nonsense; he will speak something or everything which he has heard from Me—therefore he is Äcärya.” Äcärya means one who knows the Çästra and practically uses in his life, and the same thing, he teaches to his disciple. That is called Äcärya. Äcärya is not a self-made man. No. Äcärya means acinoti yah Çästrani. One who understand the Çästra, the Vedic Çästra, and practices in life and teaches the same thing to his student—that is called Äcärya. So Äcärya should not be considered as ordinary man, because he is representative of Kåñëa. Visvanatha Cakravarti Thakura says, “All the Çästras…” The Çästra is the basic strength, platform. So all the Çästra says the Äcärya: “He is representative of the Supreme Lord.” So saksad-dharitvena. Saksat, not indirectly, supposingly. No. Directly, saksat. Saksat means directly. So how he is directly representative? Suppose Kåñëa appeared five thousand years ago or millions of years ago, because Kåñëa first spoke to Vivasvan. Imam vivasvate yogam proktavan aham avyayam: [Bhagavad-gétä As It Is 4.1] “This yoga system, I first of all explained to Vivasvan, the sun-god.” That means millions and millions of years. Later on, again, He explained. So He says that “That very old thing, again I am explaining to you, Arjuna. There is no change.”

75 01 11 Bhagavad-gétä As It Is 2.11Lecture mex, February 11, 1975:

Therefore the Vedas says, tad-vijïänärthaà sa gurum eväbhigacchet: [Muëdaka Upaniñad 1.2.12] “For understanding that transcendental science, one must approach a guru.” And what is the symptom of guru? Samit-päëiù çrotriyaà brahma-niñöham: Guru means one who has complete knowledge of Vedic version, and not only that, he is a staunch or fixed-up devotee of the Supreme Lord. These are the qualification. The guru strictly follows the Vedic injunction and teaches the same thing to his disciple. That is guru.

75 01 15 Çrémad-Bhägavatam 5.5.3 Lecture Hyderabad, January 15, 1975:

Anyone who is fully Kåñëa conscious and fixed-up in devotional service, knowing fully well what is Kåñëa, he is guru. It doesn’t matter whether he is a sannyäsé, or gåhastha or brähmaëa, and çüdra. It doesn’t matter. Is that all right?

75 01 25 Bhagavad-gétä As It Is 7.1 Lecture Hong Kong, January 25, 1975:

Or mad-äçrayaù means one who has taken the shelter of a devotee. A devotee is also mad-äçrayaù. A devotee means who has taken shelter of the lotus feet of Kåñëa completely. So either you… Of course, it is not possible to take the shelter of Kåñëa directly. That is not possible. May be possible by Kåñëa’s special mercy, but general process is you have to go through the mercy or process of accepting a guru. Tad-vijïänärthaà sa gurum eva abhigacchet [Muëdaka Upaniñad 1.2.12]. Guru. And who is guru? Yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya Lila 8.128]. There is no difficulty to find out. Sometimes they plead that “Whom I can accept as guru?” That is… Caitanya Mahäprabhu has cleared: ye kåñëa-tattva-vettä sei guru haya. You haven’t got any trouble to find out guru. Anyone who knows about Kåñëa, he is guru.

So mad-äçrayaù means directly we cannot take shelter of Kåñëa. Therefore, one who has taken shelter of Kåñëa, one who knows the science of Kåñëa, one who knows what is Kåñëa—you take shelter of that person. Mad-äçrayaù. Taking shelter, ädau gurv-äçrayam, that is the process of this Kåñëa consciousness movement. Ädau, in the beginning, you have to take shelter of guru. Ädau gurv-äçrayaà sad-dharma-påcchä: “Then you inquire from him about Kåñëa.” Sad-dharma-påcchä, sädhu-märgänugamanam: “Then follow the footstep of big, big devotees.” Just like Prahläda Mahäräja, a great devotee; Kapiladeva, a great devotee; and similarly, Brahmä, a great devotee. Lord Çiva is great devotee; Närada Muni, a great devotee. There are… Especially twelve names are given in the çästras, that we have to follow them. That is called sampradäya. Sampradäya means coming in disciplic succession from the original guru. Just like Kåñëa instructed Brahmä, so Brahmä is one of the gurus. So Brahma-sampradäya there is. Brahma-sampradäya. Our this Gauòéya-sampradäya belongs to that Brahma-sampradäya. In this way there is Rämänuja-sampradäya. This sampradäya comes from the goddess of fortune, Lakñméjé. Çré-sampradäya. In this way there are twelve mahäjanas. They are stated in the çästra. Mahäjano yena gataù sa panthäù [Caitanya-caritamrta Madhya 17.186]. We have to take the path of mahäjana, and the purpose is how to increase your attachment for Kåñëa

Caitanya Mahäprabhu says that who is guru. Guru means yei kåñëa-tattva-vettä sei guru haya: “Anyone who knows Kåñëa, he is guru.” Guru cannot be manufactured. Anyone who knows about Kåñëa as far as possible… We cannot know. We cannot know Kåñëa cent percent. That is not possible. Kåñëa’s energies are so multi.

75 01 28 Bhagavad-gétä As It Is Lecture 16.8, Tokyo, Januray, 28, 1975:

Budhäù. Budha means one who has understood thoroughly. So therefore he can become… One who has understood thoroughly Kåñëa as the supreme controller, he is guru. He is guru. Otherwise one cannot be guru. Yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya Lila 8.128]. Who can (be) guru? Guru is not artificial thing, “Guru Mahäräja,” “this Mahäräja…,” no. One who has firmly understood that Kåñëa is the original cause of everything, He is the Supreme Person—nobody can remove him from that firm convictional position—then he is guru. Otherwise he is not guru. Guru is not so easy thing. Budhä bhäva-samanvitäù [Bhagavad-gétä As It Is 10.8]. One who has understood Kåñëa as the Supreme Personality of Godhead, the supreme controller, the supreme maintainer, the Supreme Person, everything, only one, väsudevaù sarvam iti [Bhagavad-gétä As It Is 7.19]—that is guru. But otherwise, he is not guru, one who has not understood Kåñëa. Therefore Caitanya Mahäprabhu confirms, yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya Lila 8.128]. One who has understood Kåñëa as the supreme controller, the Supreme Person, the supreme maintainer, and everything, the supreme, ultimate, then he can become guru. Otherwise don’t try to become guru.

75 02 11 Bhagavad-gétä As It Is 2.11 Lecture Mexico, February 11, 1975:

“For understanding that transcendental science, one must approach a guru. Moreover, what is the symptom of guru? Samit-panih srotriyam Brahmä-nistham: Guru means one that has complete knowledge of Vedic version, and not only that, he is a staunch or fixed-up devotee of the Supreme Lord. These are the qualification. The guru strictly follows the Vedic injunction and teaches the same thing to his disciple. That is guru.”

Guru means one who has complete knowledge of Vedic version, and not only that, he is a staunch or fixed-up devotee of the Supreme Lord. These are the qualification. The guru strictly follows the Vedic injunction and teaches the same thing to his disciple. That is guru.

75 03 14 Room Conversation with Yoga Student March 14, 1975, Iran:

[Bhagavad-gétä As It Is 2.7] “Now I accept You as my teacher.” Çiñya. Çiñya means disciple. Çiñyas te aham: “I am Your now disciple. Don’t accept me as Your friend.” Friend to friend talk, it is not very serious. So when one is accepted as the master, then you have to accept his statement. There is no question of argument. That is the relationship between guru and disciple. Therefore the process is: before accepting a person as guru, one must study his position. And guru also, before accepting a disciple, must study his position. In this way the relationship between guru and disciple is established. Now, Arjuna is a friend of Kåñëa, so he has studied Kåñëa, and therefore he submits, Arjuna, “Kåñëa, although we are friends, now I accept You as my spiritual master.” Çiñyas te ‘haà çädhi mäà prapannam: [Bhagavad-gétä As It Is 2.7] “I am now surrendered.” “Surrendered” means “As I accept you as my teacher, I’ll not argue.” So first of all this is required, that before accepting somebody as teacher one must be convinced that “The person whom I am going to accept, my teacher, is perfect.” Then the knowledge will be nice. If we approach a perfect person and submissively hear from him, then the knowledge is perfect.

75 03 25 A lecture in Mäyäpur, India, on March 25, 1975’:

But if he does not know what Kåñëa is, or if he’s not a devotee of Kåñëa, he cannot become a guru. On the other hand, one who is coming from the family of dog-eaters, the lowest of human beings, can become a guru if he’s a Vaiñëava, a devotee of Kåñëa.

So, the guru is very important because he has accepted Kåñëa as the Supreme Personality of Godhead, he has seen the truth, and he is teaching pure Kåñëa consciousness. This is the test of a genuine guru. The bona fide guru does not claim to be Kåñëa Himself, but rather he canvasses door to door: “Please become a devotee of Kåñëa.” This is the sign of a genuine guru.

75 04 12 Conversation, With Disciples Hyderabad, April 12, 1975:

And Caitanya MahäpraBhuvanesvara, Kåñëa, He says, yei kåñëa tattva vettha sei guru haya: “Anyone who knows the science of Kåñëa, he’s guru.” And what is the guru’s business? Yäre dekha, täre kaha ‘kåñëa’-upadeça: [Çré Caitanya-caritämåta Madhya Lila 7.128] “Whomever you meet, you just try to impress upon him about the instruction of Kåñëa.”

75 07 15 Arrival Lecture San Francisco, July 15, 1975: *** puro vato ***

How I can learn all these books and become, make my life perfect, and then I preach?” so Caitanya Mahäprabhu says that you haven’t got to learn so many books. He says, ämära äjïäya guru haïä tära ei deça: [Çré Caitanya-caritämåta Madhya Lila 7.128] “You just become guru on My order.” “Then what is your order, Sir?” Yäre dekha, täre kaha kåñëa-upadeça. This is guru. You haven’t got to learn very much. You simply repeat like parrot what Kåñëa has said. That’s all. Is it very difficult? Kåñëa has said everything in the Bhagavad-gétä. You learn Bhagavad-gétä, and you repeat that. You become guru. This is guru.

So sometimes people give me very much credit that I have done wonderful throughout the whole world. But I do not know that I am wonderful man. But I know one thing, that I am speaking what Kåñëa has spoken. That’s all. I am not making any addition, alteration. Therefore I am presenting Bhagavad-gétä as it is. This credit I can take, that I don’t making any nonsense addition or alteration. And I see practically it has become successful. I have not bribed so many Europeans and Americans. I am poor Indian. I came to America with forty rupees with me, and now I possess forty crores. So there is no magic. (quietly to one devotee:) (aside:) You can go back side. You are sleeping. So this is the secret, that if you want to become guru honestly… If you want to cheat, that is another thing. There are so many cheaters. People also want to be cheated. As soon as we say that “If you want to become my disciple, you will have to give up four things: no illicit sex, no intoxication up to drinking tea and smoking cigarette, no meat-eating and no gambling,” and they criticize me, “Swamijé is very conservative.” And if I say that “You can do all nonsense, whatever you like. You simply take this mantra and give me $125,” they will like. Because in America, $125 is nothing. Any man can pay immediately. So I would have collected millions of dollars if I would have cheated like that. But I do not want that. I want one student who follows my instruction. I don’t want millions. Ekaç candras tamo hanti na ca tara-sahasrasaù. If there is one moon in the sky, that is sufficient for illumination. There is no need of millions of stars. So my position is that I want to see that at least one disciple has become pure devotee. Of course, I have got many sincere and pure devotees. That is my good luck. But I would have been satisfied if I could find out one only. There is no need of so-called millions of stars.

75 10 17 Bhagavad-gétä As It Is 2.1-11 Lecture Johansburg October 17, 1975:

So in such condition of life, when we are puzzled… Actually we are puzzled every moment. Therefore it is necessary one should approach to a proper guru. Now Arjuna is approaching Kåñëa, the first-class guru. First-class guru. Guru means the Supreme Lord. He is guru of everyone, parama-guru. So anyone who represents Kåñëa, he is also guru. That will be explained in the Fourth Chapter. Evaà paramparä-präptam imaà räjarñayo viduù [Bhagavad-gétä As It Is 4.2]. So Kåñëa is showing example, where we should offer our surrender and accept guru. Here is Kåñëa. So you have to accept Kåñëa or His representative as guru. Then your problems will be solved. Otherwise it is not possible, because he can say what is good for you, what is bad for you. He is asking, yac chreyaù syän niçcitaà brühi tat [Bhagavad-gétä As It Is 2.7]. Niçcitam. If you want advice, instruction, niçcitam, which is without any doubt, without any illusion, without any mistake, without any cheating, that is called niçcitam. That you can get from Kåñëa or His representative. You cannot get right information from the imperfect person or a cheater. That is not right instruction. Nowadays it has become a fashion; everyone is becoming guru and he is giving his own opinion, “I think,” “In my opinion.” That is not guru. Guru means he should give evidences from çästra. Yaù çästra-vidhim utsåjya vartate käma-kärataù: [Bhagavad-gétä As It Is 16.23] “Anyone who does not give evidences, proof, from the çästra, then” na siddhià sa aväpnoti, “he does not get at any time success,” na sukham, “neither any happiness in this material world,” na paräà gatim, “and what to speak of elevation in the next life.” These are the injunction.

Therefore it is necessary one should approach to a proper guru. Now Arjuna is approaching Kåñëa, the first-class guru. First-class guru. Guru means the Supreme Lord. He is guru of everyone, parama-guru. So anyone who represents Kåñëa, he is also guru.

“Guru means the Supreme Lord. He is guru of everyone, parama-guru. So anyone who represents Kåñëa, he is also guru.”

75 10 28 Bhagavad-gétä As It Is 7.2 Lecture Nairobi, October 28, 1975:

You shall go to a guru—samit-päëiù çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. You shall go to a guru who is brahma-niñöham, a great devotee. He is guru, not a so-called guru, gold-making guru. (laughter) Then another cheater. You see? So the Vedic injunction is brahma-niñöham. That is guru, one who has full knowledge in Brahman. Athäto brahma jijïäsä. So here also in the Bhagavad-gétä you’ll find who is guru. Tattva-darçinaù. Tad-vijïäna… Tattva-darçinaù, one who has seen the truth.

That means he is showing who is guru. Guru is Kåñëa and one who understands Kåñëa. That is guru. Don’t accept these rascals and fools as guru, who denies Kåñëa. He is not guru. He is cheater. Kåñëa is showing, and Arjuna is accepting, çiñyas te ‘ham [Bhagavad-gétä As It Is 2.7], “I become your çiñya.” That means Kåñëa is the original guru. And one who speaks on behalf of Kåñëa, he is guru. That is guru. This is the test: whether he is aware of Kåñëa. Then he is guru. Otherwise he’s not guru. First of all you understand that. So that is mahätmä.

76 01 02 Çrémad-Bhägavatam 7.6.1 Lecture mad, January 2, 1976:

He said, “Don’t hesitate. It doesn’t matter whether he is a gåhastha or sannyäsé or brähmaëa or çüdra. If he knows Kåñëa, he is guru.” He is guru. That is wanted. We are teaching that Kåñëa consciousness.

76 02 14 Çrémad-Bhägavatam 7.9.7 Lecture Mayapur, February 14, 1976:

The guru, as specified by Caitanya MahäpraBhuvanesvara, that is not very difficult, who is guru? Caitanya Mahäprabhu said,

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

[Çré Caitanya-caritämåta Madhya Lila 7.128]

He is guru. One who is strictly following the instruction of Caitanya MahäpraBhuvanesvara, and after following Him, he is just delivering the instruction as Kåñëa has said, then you become guru. It is not difficult. Caitanya Mahäprabhu has ordered everyone. Therefore our process is to follow Caitanya MahäpraBhuvanesvara, and then try to understand Kåñëa’s instruction.

76 04 13 Çrémad-Bhägavatam 7.12.2 Lecture Bombay, April 13, 1976:

So Bhagavän is Kåñëa. Kåñëas tu svayaà bhagavän. So guru, according to the capacity of the student, he teaches first about Brahman, then Paramätmä, then Bhagavän, Kåñëa. So Kåñëa is the ultimate knowledge of tattva-jïäna. And one who teaches this tattva-jïäna, he is guru. Otherwise he’s a rascal. So therefore the first indication is that if you want to become a real human being, then you must approach a real guru and learn from him. Mold your life in that way. This is human civilization. Then, after guru… Gurvañöaka we chant daily. Guru. What is the duty of the guru?

saàsära-dävänala-léòha-loka-

träëäya käruëya-ghanäghanatvam

präptasya kalyäëa-guëärëavasya

vande guroù çré caraëäravindam

We have Daily we understand what is guru. Guru-mukha-padma-väkya, citette kariyä aikya, ära nä kariya mane äçä **. This is that. This is wanted. If you have got real guru and if you follow him, then your life is successful. There is no doubt. But if you have a so-called bogus guru, and without any knowledge of the çästra, then your life will be spoiled.

76 06 04 Çrémad-Bhägavatam 6.1.28 Lecture Los Angeles, June 4, 1976:

You must know the science. And Caitanya Mahäprabhu recommends, ye kåñëa-tattva-vettä sei ‘guru’ haya. Any person who knows about Kåñëa perfectly well, he is guru. That’s all. He is guru.

76 06 18 Bhagavad-gétä As It Is 7.6.2 Lecture, Toronto, June 18, 1976:

Guru means he’s also abiding by the injunction of the çästra. Then he’s guru, he’s sädhu. He’s sädhu

76 06 18 Conversation Interview with Professors O’Connell, Motilal, Toronto, June 18, 1976

The qualification of guru is that he must be fully cognizant of the science of Kåñëa. Then he or she can become guru. Yei kåñëa-tattva-vettä, sei guru haya. [break] In our material world, is it any prohibition that woman cannot become professor? If she is qualified, she can become professor. What is the wrong there? She must be qualified. That is the position. So similarly, if the woman understands Kåñëa consciousness perfectly, she can become guru.

76 06 20 Bhagavad-gétä As It Is 9.3 Lecture Toronto, June 20, 1976:

Prabhupäda: First of all, you have to know who is guru. If you accept one rascal as guru, how you can be helped? First thing is who is guru. That I have already explained. Guru is he who repeats the words of Kåñëa. He is guru. Otherwise he’s a rascal. This is the test. Kåñëa says that

tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

[Bhagavad-gétä As It Is 4.34]

So tattva-darçé, one who has seen the truth, you have to accept him as guru. Tattva-darçé. Darçé means who has practical experience.

So tattva-darçé, one who has seen the truth, you have to accept him as guru. Tattva-darçé. Darçé means who has practical experience. Take, for example, just like Arjuna. Arjuna is directly receiving the knowledge from Kåñëa. He’s guru.

76 06 20 Bhagavad-gétä As It Is Lecture 9.3, Toronto, June 20, 1976:

First thing is who is guru. That I have already explained. Guru is he who repeats the words of Kåñëa. He is guru. Otherwise he’s a rascal. This is the test.

So anyone who repeats the words of Kåñëa, teach others, he is guru.

76 06 27 Conversation Garden New Våndävana, June 27, 1976:

So therefore our test is, whether he’s a bona fide guru, whether he’s talking what Kåñëa has said. Then he’s guru. Otherwise a rascal. That’s all, finished. Why should we bother? This is the test. If he’s speaking, repeating the same thing, what Kåñëa said, then he’s guru. If he’s talking something else, then he’s rascal. Immediately take it. If you know this art, how to detect the rascal and guru, the test is already there. Where is the difficulty? Kåñëa says mäm ekaà çaraëaà vraja. Guru will say “Surrender to Kåñëa.” He’ll never say that “I have become Kåñëa. You simply surrender to me.” To surrender to Kåñëa means surrender to guru also. You’ll learn it. So “Kåñëa is now dead; now I have become Kåñëa.” This is rascal, immediately. So to test a guru and a rascal, there is no difficulty if you are well conversant with the teachings of Bhagavad-gétä.

76 07 11 Conversation Evening Darsana New York, July 11, 1976:

We are not talking of so many gurus, we are talking of real guru, that’s all, real guru. Real guru is he who talks in disciplic succession of Kåñëa. Evaà paramparä-präptam imaà räjarñayo viduù [Bhagavad-gétä As It Is 4.2]. That is guru. The bumifor(?) guru is no guru. Avaiñëavo gurur na syät. Anyone who is not Vaiñëava, he’s not guru. First, He says in the Bhagavad-gétä, Bhagavän, ya idaà paramaà guhyaà mad-bhakteñv abhidhäsyati [Bhagavad-gétä As It Is 18.68]. Find out this. He is guru, who is preaching what Kåñëa has taught, he’s guru. Not that anyone and everyone becomes a guru. If you want to be cheated by such rascal guru, that is your business, but who is guru, that is stated in the Bhagavad-gétä. Anyone who preaches the teachings of Kåñëa, he is guru. Caitanya Mahäprabhu also says ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya Lila 7.128]. “You become a guru on My order.” “How shall I become guru? I have no knowledge.” Oh, you don’t require any knowledge to manufacture. Yäre dekha, täre kaha ‘kåñëa’-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. “Simply repeat the instruction of Kåñëa, you become guru.” Everyone can become. The instruction is there. Kåñëa says sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bhagavad-gétä As It Is 18.66]. We say the same thing. Not that “I have become Kåñëa, not…” We say “Surrender to Kåñëa.” Then you become guru.

76 08 09 Çrémad-Bhägavatam 3.22.20 Lecture Tehran, August 9, 1976:.

If he speaks kåñëa-kathä, then he’s guru. It is very simple thing. We should not speak beyond what is spoken by Kåñëa. Take Bhagavad-gétä and try to preach the principles, speak whatever is spoken in the Bhagavad-gétä. Then it doesn’t matter whether you are a gåhastha or a sannyäsé or brahmacäré. You become guru.

76 08 19 Festival Lecture Sri Vyasa-puja Hyderabad, August 19, 1976: *** puro vato ***

So Kåñëa says that äcäryaà mäà vijänéyän: [SB 11.17.27] “You accept äcärya as I am.” Why? I see that he is a man. His sons call him father, or he looks like a man, so why he should be as good as God? Because he speaks as God speaks, that’s all. Therefore. He does not make any change. Just like God says, Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bhagavad-gétä As It Is 18.66]. The guru says that you surrender to Kåñëa or God. The same word. God says man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bhagavad-gétä As It Is 18.65]. Guru says that you always think of Kåñëa, you surrender unto Him, you offer Him prayer, you become His devotee. There is no change. Because he says as the Supreme Personality says, therefore he is guru. Even though you see that he is materially born, his behavior is like other men. But because he says the same truth as it is spoken in the Vedas or by the Personality of Godhead, therefore he is guru. Because he does not make any change whimsically, therefore he is guru. That is the definition. It is very simple. Caitanya Mahäprabhu has asked everyone to become guru. Everyone. Because there is need of guru. The world is full of rascals, therefore there is need of so many gurus to teach them. But what is that qualification of the guru? How everyone can become guru? This may be the question, next question. Because Caitanya Mahäprabhu says, ämära äjïäya guru haïä tära ei deça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Ei deça means wherever you are living you become a guru and deliver them. Suppose you are living in a small neighborhood, you can become a guru of that neighborhood and deliver them. “How it is possible? I have no education, I have no knowledge. How I can become guru and deliver them?” Caitanya Mahäprabhu said it is not at all difficult. Yäre dekha täre kaha ‘kåñëa’-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. This is your qualification. If you simply deliver the message given by Kåñëa you become guru. Kåñëa said, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bhagavad-gétä As It Is 18.66]. You preach, you request everyone, “Sir, you surrender to Kåñëa.” You become guru. Very simple thing. Kåñëa said, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bhagavad-gétä As It Is 18.65]. You say that “You become a devotee of Kåñëa, you offer obeisances. Here is a temple; here is Kåñëa. Please come here. You offer your obeisances, and if you can you offer patraà puñpaà phalaà toyaà [Bhagavad-gétä As It Is 9.26]. You don’t offer… But it is very simple thing. Anyone can secure a little flower, a little fruit, a little water. It is not at all difficult.”

So this is the guru’s qualification. Guru does not show any magic or produce some wonderful things then he becomes guru. So practically I have done this. People are giving me credit that I have done miracles, but my miracle is that I carried the message of Caitanya Mahäprabhu: yäre dekha täre kaha ‘kåñëa’-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. So this is the secrecy. So anyone of you, you can become guru. It is not that I am an extraordinary man, an extraordinary god coming from some mysterious place. It is not that—it is very simple thing. Caitanya Mahäprabhu says that yäre dekha täre kaha kåñëa’-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. So I request you follow the Caitanya Mahäprabhu’s instruction that you also, you become a guru at your home. It is not that you have to make a gigantic show of becoming guru.

76 08 19 Sri Vyasa-puja Lecture Hyderabad, August 19, 1976:

Tad viddhi praëipätena paripraçnena sevayä [Bhagavad-gétä As It Is 4.34]. So these are the injunction. The guru must come through the paramparä system. Then he is bona fide.

76 09 26 Çrémad-Bhägavatam 1.7.30-31 Lecture Våndävana, September 26, 1976:

What you will get by approaching a so-called rascal guru, one who does not know sruti? Therefore, Çréla Rupa Gosvämé has forbidden. In addition, Sanatana Gosvämé has forbidden. AVaiñëava -mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. Because sravanam, sruti… To go to guru means to hear from him, to inquire from him.

You have to approach such guru. And who is that guru? Vaiñëava . Not any ordinary person. Therefore, anyone who is not Vaiñëava , you should not approach. It is false knowledge. Its knowledge has no value. Sanatana Gosvämé has strictly forbidden aVaiñëava -mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. Do not hear. You will be spoiled. Caitanya Mahaprabhu has said mayavadi-bhasya sunile haya sarva-nasa [Çré Caitanya-caritämåta Madhya Lila 6.169]. If you hear from a Mayavadi impersonalist, then your spiritual progress is doomed, finished. No more spiritual progress. Mayavadi-bhasya sunile. Mayavadi haya krsne aparadhi. The Mayavadis, they are offenders to Kåñëa. Kåñëa is the Supreme Person, and the Mayavadi wants to make Him impersonal; therefore they are offenders.

76 0o4 13 Çrémad-Bhägavatam 7.12.2 Lecture Bombay, April 13, 1976:

So anyone, if we follow Kåñëa, then we are actually guru. And if you do not follow Kåñëa and want to become Kåñëa, then you are rascal. This is the test. If you want to have a perfect guru, then you have to see whether he is speaking on behalf of Kåñëa or on his own behalf. One who speaks on his own behalf, manufactures, he is not guru. He’s a rascal. One who speaks on behalf of Kåñëa, he is guru

76 10 26 Çrémad-Bhägavatam 5.5.14 Lecture Våndävana, October 26, 1976:

That means, paramahaàsa guru means, he’s as good as the Supreme Personality of Godhead. Because he does not deviate from the instructions of the Supreme Personality of Godhead. That is the symptom of guru. Guru does not deviate from the instruction of the Supreme Personality of Godhead. He does not manufacture something new, novel. No,

76 10 27 Çrémad-Bhägavatam 5.5.5 Lecture Våndävana, October 27, 1976:

So our education at the present moment is given just dull like stone and trees. Trees standing, cutting. No inquiry, no… “Why you are cutting?” He cannot. So dull. But this inquisitiveness should be enthused. People should be enthused to inquire adau gurvasrayam sad-dharma prcchat. Sad-dharma prcchat. To accept guru means the disciple should be very very eager to know. Sad-dharma prcchat. Adau gurvasrayam. Why you accept a guru? “It is a fashion.” Fashion. Nowadays they accept a guru fashion. “Everyone has guru. Everyone has a dog. Well, let me keep a dog.” Like that. A pet dog. So similarly, to keep a pet guru, that is not how one should be very inquisitive. But do not make inquiries cheap: “Here is my guru, and he’s meant for answering all my questions. Let me go on questioning, questioning, questioning.” No. Sevaya. You must serve. You must be ready to serve him. Then you have got right to make question. Otherwise not. Two things. First of all, you must find out a person where you can fully surrender, pranipatena. And then you can inquire, and the inquiry should be compensated by seva. Yasya prasadad bhagavat-prasada. Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. The more you are inclined to render seva, the more the truth becomes revealed.

It is a different science. The more you are inclined to render service, the more spiritual truth becomes revealed. And two things: if you are not inquisitive, do not bother yourself to have a guru. Useless. There is no need. If you are inquisitive about transcendental science,—two things are there. Sreya means ultimate good, and preya means immediate sense gratification, it is preya. And sreya means ultimate good. So if one is inquisitive to know what the ultimate goal of life, is for him, a guru is required. But if he wants immediate some sense gratification, he does not require a guru. For sense, gratification there is no need of guru. Even these birds and beasts, they know how to gratify senses. There is no need of university or teacher. Say for sex life, nobody requires going to the university. They know. These four things, there is no need of university education. But at the present moment to go to university means how to gratify the senses very scientifically. Scientifically. How to steal scientifically. Does it require any scientific knowledge how to cut throat and how to steal? No. They require education for spiritual understanding, tad-vijnanartham, not this vijnanartham, this material knowledge. It does not require. It is simply a waste of time. This modern university education is simply a waste of time.

76 10 31 Nectar of Devotion Lecture Våndävana, October 31, 1976:

In this way, by the paramparä system, by the disciplic succession, the knowledge is coming.” Sa käleneha yogo nañöaù parantapa. But as soon as it began to be explained to others, without being in the disciplic succession, in the chain of disciplic succession, speaking the same truth, it becomes broken. Sa käleneha yogo nañöaù. Yoga nañöaù. It is spoiled. If one does not come in the disciplic succession, he’ll spoil the teaching. That is being done. So-called commentaToronto, teacher of Bhagavad-gétä, he does not come in the disciplic succession. He is self-made guru. Therefore he’s not guru. Self-made guru cannot be guru. He must be authorized by the bona fide guru. Then he’s guru. This is the fact.

76 11 01 Çrémad-Bhägavatam 5.5.10-13 Lecture Våndävana, November 1, 1976:

If you do not get a qualified guru, then everything is bogus. If you, by good fortune, if you get the association of a guru, qualified hamsa, paramahamsa… Paramahamsa guru means sannyasis last stage is paramahamsa. Kuticaka, bahudaka, parivrajakÄcärya, and paramahamsa, these are the different stages.

When one takes sannyasa, he lives outside the village in a kuti, in a cottage, and the family members goes and delivers him the food, because he is not practiced. So in the beginning, he keeps up this association of neighborhood or family, but he is not practiced. He therefore lives outside the village, and if somebody gives some food, he eats.

Then when he becomes experienced, then he does not accept food from one, either his own home or one home. He takes foodstuff from many homes: “Give me a little piece of chapatis”. So somebody gives half, because they are also not overburdened. If they have to deliver, so many sannyasis come, and sumptuous food, then how the grhastha will provide? Therefore, they do not overburden. There may be other sannyasis, therefore little only.

The Gosvämé s practiced this madhupuri in Våndävana. They lived, but they would take little only from the house. This is called bahudaka.

Then when he has practiced more, he travels all over the world, parivrajakÄcärya.

And when he is fully experienced, then, in spiritual life and everything, then he is paramahamsa.

So one must find out a guru who is paramahamsa. Neither kuticaka, nor bahudaka, nor parivrajakÄcärya. Paramahamsa.

So in the Çré Caitanya-caritämåta also, Lord Caitanya says, guru-Kåñëa-krpaya paya bhakti-lata-bija [Çré Caitanya-caritämåta Madhya Lila 19.151]. This bhakti-lata-bija can be obtained through the mercy of guru and Kåñëa. Here Rsabhadeva, who is incarnation of Kåñëa, therefore He says mayi, hamse gurau mayi. You cannot jump over Kåñëa. “Well, I know Kåñëa. I shall go to Kåñëa directly, without guru.” There are many rascals, they say like that. No, that is not possible. First of all guru, then Kåñëa.

76 11 02 Çrémad-Bhägavatam 5.5.14 Lecture Våndävana, November 2, 1976

So in order to know that science, one has to approach a perfect teacher. Tad-vijnanartham sa gurum evabhigacchet [MUNDAKA UPANISAD 1.2.12]. Here also it is said, gurau hamsa. Hamse gurau mayi. The mayi is also significant. That means, paramahamsa guru means, he is as good as the Supreme Personality of Godhead. Because he does not deviate from the instructions of the Supreme Personality of Godhead. That is the symptom of guru. Guru does not deviate from the instruction of the Supreme Personality of Godhead. He does not manufacture something new, novel. No, the same thing. Just like Kåñëa says in the Fourth Chapter, although He is the speaker, millions of years ago, He instructed the science to the Sun god, and again when He was instructed to Arjuna, He said that, “I am instructing the same thing”. Not that on account of change of time, the instruction has been changed, no. What is that exact verse? Sa evayam puratanah?

Devotee: Yogah proktah puratanah.

Prabhupäda : Yogah proktahh puratanah. Puratanah, not something new. This is nonsense. There cannot be something new. Everything established. Science means, scientific knowledge means, it is not something new. Just like the sunrises from the eastern horizon. So millions of years ago, the sun used to rise from the eastern horizon, and still it is going on. Not that because time has changed, the sun is rising from the western side or northern side, no. That is Vedic knowledge. Established knowledge. It cannot be changed in any circumstance. That is Vedic knowledge. What was millions of years ago fact, it is fact now. So, tad-vijnanartham sa gurum evabhigacchet [MUNDAKA UPANISAD 1.2.12]. So in order to know that factual knowledge, one has to approach the bona fide spiritual master.

Because he does not deviate from the instructions of the Supreme Personality of Godhead. That is the symptom of guru. Guru does not deviate from the instruction of the Supreme Personality of Godhead. He does not manufacture something new, novel. No, the same thing.

76 11 02 Çrémad-Bhägavatam 5.5.14 Lecture Våndävana, November 2, 1976:

We have several times explained this, who is bona fide spiritual master, confirmed by Caitanya Mahäprabhu. Caitanya Mahäprabhu said that ämära äjïäya guru haïä, “You become a guru on My instruction.” So those who are affiliated with Caitanya Mahäprabhu’s instruction, he is guru. Not anyone else. Ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Then one may argue that if Caitanya Mahäprabhu is ordering, so anyone can order? No, Caitanya Mahäprabhu is not ordering something new. Caitanya Mahäprabhu says that “Under My instruction you become guru.” But the instruction is Kåñëa’s, the same instruction, yäre dekha täre kaha kåñëa-upadeça.

76 11 03 Çrémad-Bhägavatam 5.5.15 Lecture Våndävana, November 3, 1976:

So there are two kinds of ruler or controller. One is the government, and the other is the teacher. Or guru means spiritual master. Spiritual master can control. The disciples obey the order of the spiritual master out of love. Guror-hitam. This is Brahmäcari. Brahmäcari guru-grhe vasan danto guror hitam. What guru wants, the Brahmäcari has to do, not for his hitam. Just like Arjuna accepted Kåñëa: sisyas te ‘ham sadhi mam prapannam [Bhagavad-gétä As It Is 2.7]. So Arjuna, for his personal benefit he did not want to fight, but for Kåñëa’s sahitam, hitam, for benefit of Kåñëa, he fought. This is the example. He did not like to kill his relatives for his hitam. “Oh, if I kill my kinsmen I’ll go to hell, I’ll be responsible, this, that…” So many arguments he put forward. That means he was considering his hitam, not Kåñëa’s hitam. But Kåñëa wanted that fight, and when Arjuna agreed, “No, no more my hitam. Your hitam”, oh, that is wanted. That is wanted. Guror-hitam.

[108 comment: What did Çréla Prabhupäda want or order? Do not rubberstamp gurus, do not change anything, i.e. do not change my books, do not change my document where I instruct and order you how to manage ISKCON, elect GBC’s and Temple Presidents, The duties of a GBC, a Temple President, and the duties of sannyasis. DO NOT CHANGE ANYTHING is what Çréla Prabhupäda wanted and ordered.]

76 11 06 Çrémad-Bhägavatam 5.5.18 Lecture Våndävana, November 6, 1976:

In some…, about forty years ago, I know near Lucknow, some guru came, he was curing all disease by giving little dust. All cheating. Later on, it was detected. Thousands, thousands men came to him, even big, big capitalists, they also. Everyone has got some disease, they want to see the miracle by giving little dust, and he is curing disease: “Oh! Such a guru!” These things are going on. But Bhagavata says that both the public must know what for one should go to guru. Not that it is a fashion to keep a guru, just like to keep a dog. No. He must know what the purpose of guru is.

The purpose of guru is described in the Bhagavatam, that tasmad gurum prapadyeta [SB 11.3.21]. Guru to go, to surrender. Just like Arjuna, he surrendered, sisyas te ‘ham sadhi mam prapannam [Bhagavad-gétä As It Is 2.7]. Prapadye, tasmad gurum prapadye. You must find out guru where you can surrender. Not that you keep your guru your order supply, “Give me some acid bath (?) and I may be benefited.” He is not guru; he is your order supplier, your servant. Guru means he must order it, “You must do this”. If we agree, then he is a guru. Not that “I shall order my guru, and he will execute my order.” No that. That will do the dog, not the guru. You have got a dog, and if you ask him, “Sit down here”, a dog will sit. That kind of guru keeping has no value. But here is the responsibility of guru, first that he must save the disciple from the cycle of birth and death. Kåñëa also said, “What is the problem of life?” Not that “I have got some pain here, I have some trouble or some…” These are not problems. This problem one should tolerate. Because destiny is there. We should not be disturbed for all these things. It is material world. You will have sometimes matra sparsas tu sitosna-sukha-duhkha-dah. The whole world is like that. There is sometimes distress, there is sometimes happiness. So to mitigate the worldly distress or getting some happiness, one should not go to guru. That is not the proper way.

76 11 06 Çrémad-Bhägavatam 5.5.18 Lecture Våndävana, November 6, 1976:

The purpose of guru is described in the Bhägavatam, that tasmäd guruà prapadyeta [Çrémad-Bhägavatam 11.3.21]. Guru to go, to surrender. Just like Arjuna, he surrendered, çiñyas te ‘ham çädhi mäà prapannam [Bhagavad-gétä As It Is 2.7]. Prapadye, tasmäd guruà prapadye. You must find out guru where you can surrender. Not that keep your guru your order supply, “Give me some acid bath (?) and I may be benefited.” He is not guru; he is your order supplier, your servant. Guru means he must order it, “You must do this.” If we agree, then he is a guru. Not that “I shall order my guru, and he will execute my order.” No that. That will do the dog, not the guru. Then the… You have got a dog, and if you ask him, “Sit down here,” a dog will sit. That kind of guru keeping has no value. But here is the responsibility of guru, first that he must save the disciple from the cycle of birth and death. Kåñëa also said, “What is the problem of life?” Not that “I have got some pain here, I have some trouble or some…” These are not problems. This problem one should tolerate. Because destiny is there, one should ägamäpäyino nityä täàs titikñasva bhärata. We should not be disturbed for all these things. It is material world. You will have sometimes mäträ sparçäs tu çétoñëa-sukha-duùkha-däù. The whole world is like that. There is sometimes distress, there is sometimes happiness. So to mitigate the worldly distress or getting some happiness, one should not go to guru. That is not the proper way.

76 11 07 Çrémad-Bhägavatam 5.5.19 Lecture Våndävana, November 7, 1976:

The guru means who is fully aware of the sruti, srotriyam, one who has perfectly listened to his guru. And by hearing only, he has become Brahmä-nistham, without any doubt: “Yes, there is God. Yes.” We have to approach such person who has perfectly listened to his guru… Evam paramparä-praptam imam rajarsayo viduh [Bhagavad-gétä As It Is 4.2]. So by sruti, by hearing oral reception. Just like, there is practical example. Suppose you are sleeping, and somebody is coming to do you some harm, to kill you. But another person is warning you, “Please get up! Get up! Somebody is coming to kill you.” But it will act, because while other senses are practically dead, the ear is working. By hearing, you can get up. This is practical.

76 11 13 Çrémad-Bhägavatam 3.25.13 Lecture Bombay November 13, 1976:

That is Kåñëa’s instruction. That is the differ… That is the proof. Kåñëa says the same thing, and Kåñëa’s representative or incarnation or guru says the same thing. That is the qualification of guru

76 11 21 Çrémad-Bhägavatam 5.5.34 Lecture Våndävana, November 21, 1976:

To accept guru means to give up all material desires and be ready to ask from guru, “What shall I do?” Just like Sanatana Gosvämé , when he approached Caitanya MahapraBhuvanesvara, he asked this question, that “By Your grace I am now released from my responsible activities.” He was a minister of Nawab Hussain Shah, so he had many responsible activities, but he resigned from the post. And when he approached Caitanya Mahaprabhu he asked, “Now, by Your grace, I am now relieved from all material activities. Now kindly tell me what I shall do.” So doing, it is not stopped.

76 11 25 Çrémad-Bhägavatam 5.6.3 Lecture Våndävana, November 25, 1976:

Guru means tattva-darsi. Otherwise, he is useless, waste of time. One has seen the tattva. Vadanti tat tattva-vidas tattvam yaj jnanam advayam, brahmeti paramatmeti [SB 1.2.11]. Guru means one who knows what is Brahmän, what is Paramatma, what is Bhagavan—not partial knowledge. The jnanis, the so-called jnanis, they reach up to the Brahmäjyoti, that is all. But that is not complete knowledge. The yogis, they reach, utmost, Paramatma. That is also not complete. Better than the jnanis, but it is, not complete. When he comes to the platform to understand the Supreme Personality of Godhead, then that is bhakti. That is bhakti.

76 11 30 Çrémad-Bhägavatam 5.6.8 Lecture Våndävana, November 30, 1976.

Therefore guru must be authorized person, not that bhümi-phala-guru(?). No. “I am guru,” no. You cannot become guru unless you are agent to draw out the mercy water from the ocean of mercy of Kåñëa. That is guru. And therefore a guru is not an ordinary person. He is the representative, bona fide representative of Kåñëa.

76 12 25 Çrémad-Bhägavatam 5.5.1 Lecture Bombay, December 25, 1976:

The guru means, as it is described by Visvanatha Cakravarti,

Guru means one who can deliver me from this duhkhalayam asasvatam [Bhagavad-gétä As It Is 8.15].

77 01 22 Bhagavad-gétä As It Is 7.1 Lecture Bhuvanesvara, January 22, 1977:

“Therefore, this Kåñëa consciousness movement is giving chance to everyone to hear from the authoritative sources, from the Çästra. Sädhu Çästra guru. These are authorities. So instead of hearing from the unauthorized persons, means… Sädhu means who speaks on the basis of Çästra. Guru means who speaks on the basis of Çästra. They are Sädhu guru Çästra. And Çästra means the statement of authorities. That is Çästra. Just like Bhagavad-gétä As It Is,. It is Çästra because it is spoken by the supreme guru, Kåñëa. So who is guru? Now so many unauthorized persons are presenting themselves as guru. However, you should be very careful. Guru, Caitanya Mahaprabhu has said, amara ajnaya guru hana tara’ ei desa [Çré Caitanya-caritämåta Madhya Lila 7.128]. He says that,

‘I order you that you become guru. And your business is to deliver this country.’

‘This country’ means wherever you are living, you can become guru and deliver them. In addition, one may say ‘You are asking me to become guru but I have no qualification’. A sincere man will say like that, ‘How can I become guru, and how can I deliver this country?’ Caitanya Mahaprabhu says it is not difficult: yare dekha tare kaha Kåñëa-upadesa [Çré Caitanya-caritämåta Madhya Lila 7.128]. Kåñëa-upadesa, there are two Kåñëa-upadesa. One Kåñëa-upadesa is what Kåñëa is speaking personally, Bhagavad-gétä As It Is,. Moreover, the other Kåñëa-upadesa, what Vyasadeva is speaking about Kåñëa? Kåñëa sa upadesa or krsnena upadesa. Krsnena upadesa—Bhagavad-gétä As It Is,. In addition, instruction about Kåñëa is Çrémad-Bhägavatam.”

77 01 22 Bhagavad-gétä As It Is 7.1, Lecture Bhuvanesvara, January 22, 1977:

So who is guru? At the present moment so many unauthorized persons are presenting themselves as guru. But you should be very careful. Guru, Caitanya Mahäprabhu has said, ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya Lila 7.128]. He says that “I order you that you become guru. And your business is to deliver this country.” “This country” means wherever you are living, you can become guru and deliver them. And one may say that “You are asking me to become guru but I have no qualification.” A sincere man will say like that, “How can I become guru, and how can I deliver this country?” Caitanya Mahäprabhu says it is not difficult: yäre dekha täre kaha kåñëa-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Kåñëa-upadeça, there are two kåñëa-upadeça. One kåñëa-upadeça is what Kåñëa is speaking personally, Bhagavad-gétä. And the other kåñëa-upadeça, what Vyäsadeva is speaking about Kåñëa. Kåñëa sa upadeça or kåñëena upadeça. Kåñëena upadeça—Bhagavad-gétä. And instruction about Kåñëa is Çrémad-Bhägavatam.

So my request is that you people of Orissa, you are ordinarily Vaiñëava, so take this seriously. Don’t be misguided by rascal who is not guru. There is no difficulty. Suppose, as Caitanya Mahäprabhu: yäre dekha täre kaha kåñëa-upadeça [Caitanya-caritamrta. Madhya Lila 7.128]. You become guru. Whomever you meet you simply speak what Kåñëa has spoken. That’s all. It is already there. You have to repeat only, and you become guru.

77 02 20 Bhagavad-gétä As It Is Lecture 7.1, Bhuvanesvara, January 20, 1977:

So who is guru? At the present moment so many unauthorized persons are presenting themselves as guru. But you should be very careful. Guru, Caitanya Mahäprabhu has said, ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya Lila 7.128]. He says that “I order you that you become guru. And your business is to deliver this country.” “This country” means wherever you are living, you can become guru and deliver them. And one may say that “You are asking me to become guru but I have no qualification.” A sincere man will say like that, “How can I become guru, and how can I deliver this country?” Caitanya Mahäprabhu says it is not difficult: yäre dekha täre kaha kåñëa-upadeça [Çré Caitanya-caritämåta Madhya Lila 7.128]. Kåñëa-upadeça, there are two kåñëa-upadeça. One kåñëa-upadeça is what Kåñëa is speaking personally, Bhagavad-gétä. And the other kåñëa-upadeça, what Vyäsadeva is speaking about Kåñëa. Kåñëa sa upadeça or kåñëena upadeça. Kåñëena upadeça—Bhagavad-gétä. And instruction about Kåñëa is Çrémad-Bhägavatam.

77 10 08 Conversation Bombay, October 8, 1977:

Prabhupäda: Not guru finds you. You have to find out guru. Guru is there. Guru is there. But if you want to be cheated, then you find out. And if you want to be cheated, the cheaters will… Guru-kåñëa-kåpa. If you are actually serious to serve Kåñëa, Hare Kåñëa, then Kåñëa will give you: “Here is guru.” Guru is there. Guru is there, but unless you are actually serious, you cannot get real guru. If you want to be cheated or if you are a cheater, then you’ll get a cheater guru.

A Second Chance: The Story of a Near – Death Experience 8,Religion.

One who wants the ultimate benefit in his life must surrender to a guru. The guru must be well versed in the Vedic literature and know its conclusions. And not only must he be well versed in the scripture, but in his life he must have adopted the path of Vedic principles, without deviating in any way. He must be finished with all hankerings for wealth, women, and prestige, and he must be fully situated in spiritual life, completely surrendered to the Supreme Personality of Godhead, Kåñëa. One should try to find such a personality and accept him as one’s spiritual master.

Actually, guru means… One…, the disciple must be very much inquisitive, interest into this is to understand the original essence. And he should approach a suitable bona fide person who can answer about the original essence. This is the system of guru and disciple. It is not a fashion, bogus fashion. A çiñya must be intently inquisitive to understand the original essence, and guru must be a well-conversant person who can answer the disciple’s relevant questions. This is guru and çiñya.

Discussion with Syamasundara dasa, re: Bertrand Russel:

Guru—the next line says who is guru: çrotriyaà brahma-niñöam. He has heard the truth from the paramparä system, and the result of his hearing-he’s firmly convinced and fixed up in Kåñëa consciousness. So when one can finally see that one is fixed up in Kåñëa consciousness and he answers all questions on the authority of çästra, he’s guru. This is the proof of it(?). Just like we, whenever we say something, we immediately support it by quoting from Bhagavad-gétä, Bhägavata, Vedas. This is called knowledge. And the result of knowledge-fixed up in Kåñëa consciousness, firm. Nobody can deviate. That is guru. Two sides: one side is that he knows everything from authoritative source. And he, as the result, is fully Kåñëa conscious. These two things are the symptoms of guru.

Back To God Head #11-08 1976,

Reporter: How can a person tell he has a genuine guru?

Çréla Prabhupäda: Can any of my students answer this question?

A disciple: Once I remember John Lennon asked you, “How will I know who is the genuine guru?” And you answered, “Just find out the one who is most addicted to Kåñëa. He is genuine.”

Çréla Prabhupäda: Yes. The genuine guru is God’s representative, and he speaks about God and nothing else. The genuine guru is he who has no interest in materialistic life. He is after God, and God only. That is one of the tests of a genuine guru: brahma-niñöham. He is absorbed in the Absolute Truth. In the Muëòaka Upaniñad it is stated, çrotriyaà brahma-niñöham. “The genuine guru is well versed in the scriptures and Vedic knowledge, and he is completely dependent on Brahman.” He should know what Brahman [spirit] is and how to become situated in Brahman. These signs are given in the Vedic literature. As I said before, the real guru is God’s representative. He represents the Supreme Lord, just as a viceroy represents a king. The real guru will not manufacture anything. Everything he says is in accordance with the scriptures and the previous äcäryas. He will not give you a mantra and tell you that you will become God in six months. This is not a guru’s business. A guru’s business is to canvass everyone to become devotees of God. That is the sum and substance of a real guru’s business. Indeed, he has no other business. He tells whomever he sees, “Please become God conscious.” If he canvasses somehow or other on behalf of God and tries to get everyone to become a devotee of God, he is a genuine guru.

Reporter: What about a Christian priest?

Çréla Prabhupäda: Christian, Muhammadan, Hindu—it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, “Just try to love God.” Anyone—it doesn’t matter who—be he Hindu, Muslim, or Christian, is a guru if he convinces people to love God. That is the test. The guru never says, “I am God,” or “I will make you God.” The real guru says, “I am a servant of God, and I will make you a servant of God also.” It doesn’t matter how the guru is dressed. As Caitanya Mahäprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” A genuine spiritual master simply tries to get people to become devotees of Kåñëa, or God. He has no other business.

Reporter: But the bad gurus—

Çréla Prabhupäda: And what is a “bad” guru?

Reporter: A bad guru just wants some money or some fame.

Çréla Prabhupäda: Well, if he is bad, how can be become a guru? [Laughter.] How can iron become gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say “bad guru.” That is a contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God—that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white guru. Guru means “genuine guru.” All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine..

Back To God Head #11-8 1976,

Reporter: But the bad gurus—

Çréla Prabhupäda: And what is a “bad” guru?

Reporter: A bad guru just wants some money or some fame.

Çréla Prabhupäda: Well, if he is bad, how can be become a guru? [Laughter.] How can iron become gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say “bad guru.” That is a contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God—that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white guru. Guru means “genuine guru.” All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine.

Back To God Head #12-08 1977.

The first criterion, according to the Vedic scriptures, is the quality of the words the teacher speaks. (Even a fool may be highly esteemed—until he speaks.) In the Bhagavad-gétä As It Is Lord Sri Kåñëa, the original spiritual master, tells his disciple Arjuna, “The self-realized soul can impart knowledge unto you because he has seen the truth.” In other words, a genuine guru must have realized the Absolute Truth, the Personality of Godhead, and he must be able to impart this truth to his disciple, thus freeing him (or her) from repeated birth and death.

Back To God Head #27, 1969.

It should also be noted that one does not stop his personal service to Krishna by becoming a father or mother. Everyone serves Krishna, and every devotee, regardless of whether he is married or unmarried, can be a true guru in the style of Lord Chaitanya by simply persuading whoever he meets, anywhere in the world, to chant Hare Krishna.

Back To God Head #37, 1970.

The true guru is the person who says that Kåñëa, God, is our true friend. He does not pose himself as God or tell us that we can become God. The bona fide guru has various qualifications, and someone who is looking for a spiritual master must know the standards that the true guru must meet.

Back To God Head #35-01.

Here Caitanya Mahäprabhu says that an avatar does not canvass: “I am an avatar.” A guru does not canvass. A sadhu does not canvass. Automatically, by their qualities, they become accepted.

Bhagavad-gétä As It Is 12.13-14 Purport:

Coming again to the point of pure devotional service, the Lord is describing the transcendental qualifications of a pure devotee in these two verses. A pure devotee is never disturbed in any circumstances. Nor is he envious of anyone. Nor does a devotee become his enemy’s enemy; he thinks, “This person is acting as my enemy due to my own past misdeeds. So it is better to suffer than to protest.” I n the Çrémad-Bhägavatam (10.14.8) it is stated: tat te ‘nukampam su-samiksamano bhunjana evatma-krtam vipakam. Whenever a devotee is in distress or has fallen into difficulty, he thinks that it is the Lord’s mercy upon him. He thinks, “Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little, by the mercy of the Supreme Personality of Godhead.” Therefore, he is always calm, quiet, and patient, despite many distressful conditions. A devotee is also always kind to everyone, even to his enemy. Nirmama means that a devotee does not attach much importance to the pains and trouble pertaining to the body because he knows perfectly well that he is not the material body. He does not identify with the body; therefore, he is freed from the conception of false ego and is equipoised in happiness and distress. He is tolerant, and he is satisfied with whatever comes by the grace of the Supreme Lord. He does not endeavor much to achieve something with great difficulty; therefore, he is always joyful. He is a completely perfect mystic because he is fixed in the instructions received from the spiritual master, and because his senses are controlled, he is determined. He is not swayed by false arguments, because no one can lead him from the fixed determination of devotional service. He is fully conscious that Kåñëa is the eternal Lord, so no one can disturb him. All these qualifications enable him to fix his mind and intelligence entirely on the Supreme Lord. Such a standard of devotional service is undoubtedly very rare, but a devotee becomes situated in that stage by following the regulative principles of devotional service. Furthermore, the Lord says that such a devotee is very dear to Him, for the Lord is always pleased with all his activities in full Kåñëa consciousness.

Compilations (from Çréla Prabhupäda’s words) Çré Nämämåta 26.11:

By chanting and hearing of Kåñëa we can actually associate with Him, for He is absolute and nondifferent from His names, qualities, forms and pastimes. As we associate with Kåñëa, He helps us to understand Him and dispels the darkness of ignorance with the light of knowledge. Kåñëa is sitting within our hearts acting as guru. When we begin hearing topics about Him, the dust which has accumulated on our minds due to so many years of

Correspondence 75 11 23, Letter to: Mr. Himtsinh J. Bhatia, Mrs. Manjula H. Bhatial, Bombay, 23 November, 1975

Our mission is that especially those who have taken their birth in India that it is their responsibility to become perfect in the science of Kåñëa Consciousness and to deliver everyone in the world. In this way everyone is expected to become guru. But how to be a guru? It is said that one simply has to repeat the instructions that Kåñëa has given. If he repeats without adding or subtracting anything, then he is qualified as guru. Actually there is only one guru—Kåñëa, the Supreme Personality of Godhead. So those who simply repeat His words, they also become guru. But of course a guru never thinks himself as being God. He only thinks himself as the servant of the servant of the servant: gopi bhrtya pada-kamalayo das dasanudasa [Çré Caitanya-caritämåta Madhya Lila 13.80].

Çré Bhaktyäloka – The Six Faults and Qualities of Bhakti, by Srila Bhaktivinoda Thakura, Tat-tat-karma-pravartana – Various activities favorable for devotional service:

What type of guru one should take shelter of is explained in the çästras. One who has conquered the six enemies beginning with lust, one who is pure, one who performs devotional service on the path of räga, one who is brahminical, one who knows the clear path of the Vedas, one who sadhus can respect as guru, one who is able to control the senses, one who is merciful to all living entities, one who is cultured, one who is without duplicity, and one who is truthful-this type of householder is fit to be a guru. All these qualities are considered in two ways. The principle quality of a guru is attachment to Kåñëa and detachment for what is not related with Kåñëa. All other qualities are secondary. That is why Çré Caitanya Mahäprabhu has said in the Caitanya-caritämåta (Madhya 8.127):

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ‘guru’ haya

“Whether one is a brähmaëa, a sannyäsé or a çüdra-regardless of what he is-he can become a spiritual master if he knows the science of Kåñëa.”

If one possess this principle symptom of a guru, then he is eligible to be guru even though he lacks one or two secondary symptoms. Being a brähmaëa and being a householder are counted as secondary symptoms. It is good if a person possesses these two secondary symptoms along with the principle qualification. But those who are defective in the principle symptom are unqualified to be guru even though they possess the other two. As stated in Çré Padma Puräëa:

mahäbhägavata çreñöho

brähmaëo vai gurur nånäm

sarveñäm eva lokänäm

asau püjyo yathä hariù

mahäkula prasüto ‘pi

sarva yajïeñu dékñitaù

sahasraçäkhädhyäyé ca

na guruù syäd avaiñëavaù

“Among all human beings the brähmaëa who is a mahä-bhägavata, or great devotee, is topmost and qualified as guru. He is as worshipable as Lord Hari. A non-Vaiñëava is never fit to be guru even if he has taken birth in a great family, performed all sacrifices, and studied many branches of the Vedas.”

After finding a qualified guru, a faithful disciple should serve him with firm conviction and without duplicity. One should accept initiation and kåñëa-mantra after pleasing the guru. Those who are averse to taking initiation and only make a drama of pseudo-kértana while advertising themselves as Vaiñëavas certainly cheat themselves.

Çré Caitanya-caritämåta Madhya Lila 16.263-264, Verse & Purport:

“Indeed, the humility of these two brothers could even melt stone. Because I was very pleased with their behavior, I told them, ‘Although you are both very much exalted, you consider yourselves inferior, and because of this, Kåñëa will very soon deliver you.’”

Purport:

Such are the qualifications of a pure devotee. Materially one may be very opulent, experienced, influential, and educated, but if one still thinks he lower than straw in the street, one attracts the attention of Sri Caitanya Mahaprabhu or Lord Kåñëa. Although Maharaja Prataparudra was a king, he took up a broom to cleanse the road for Lord Jagannatha’s ratha (chariot). Because of this humble service, Sri Caitanya Mahaprabhu was very pleased with the King, and for that reason, the Lord embraced him. According to Sri Caitanya Mahaprabhu’s instructions, a devotee should never be puffed up by material power. He should know that material power is the result of one’s past good activities (karma) and is consequently transient. At any moment all one’s material opulence can be finished; therefore a devotee is never proud of such opulence. He is always humble and meek, considering himself lower than apiece of straw. Because of this, the devotees are eligible to return home, back to Godhead.

Çré Caitanya-caritämåta Madhya Lila 24.330 Purport:

The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said, gurur nåëäm. The word nåëäm means “of all human beings.” The guru is not limited to a particular group. It is stated in the Upadeçämåta of Rüpa Gosvämé that a guru is a gosvämé, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Påthivéà sa çiñyät. This is the test of the guru.

Çré Caitanya-caritämåta Madhya Lila 8.312 Purport:

Sometimes the präkåtä sahajiyäs claim that they have heard the truth from their guru. But one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide. The guru must be bona fide, and he must have heard from his own bona fide guru. Only then will his message be accepted as bona fide. Lord Kåñëa confirms this in the Bhagavad-gétä (4.1):

çré-bhagavän uväca

imaà vivasvate yogaà proktavän aham avyayam

vivasvän manave präha manur ikñväkave ’bravét

“The Supreme Lord said, ‘I instructed this imperishable science of yoga to the sun-god, Vivasvän, and Vivasvän instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikñväku.’”

In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student.

Çrémad-Bhägavatam 11.2.48 Verse:

“Even while engaging his senses in contact with their objects, one who sees this whole world as the energy of Lord Visnu is neither repelled nor elated. He is indeed the greatest among devotees.”

Çrémad-Bhägavatam 11.2.49 Purport:

Within the material world, one’s material body is always subject to birth and decay. Similarly, the life air [prana] is harassed by hunger and thirst, the mind is always anxious, the intelligence hankers for that which cannot be obtained, and all of the senses are ultimately exhausted by constant struggle in the material nature. A person who is not bewildered by the inevitable miseries of material existence, and who remains aloof from them simply by remembering the lotus feet of the Supreme Personality of Godhead, is to be considered bhagavata-pradhana, the foremost devotee of the Lord.

Çrémad-Bhägavatam 11.2.50 Purport:

One who has taken exclusive shelter of the Supreme Lord, Vasudeva, becomes free from fruitive activities, which are based on material lust. In fact, one who has taken shelter of the lotus feet of the Lord is freed from even the desire to enjoy material sense gratification. Plans for enjoying sex life, social prestige, and money cannot develop within his mind. Thus, he is considered bhagavatottama, a pure devotee of the Lord on the highest platform.

Çrémad-Bhägavatam 11.2.51 Purport:

Birth in an aristocratic family and the execution of austere and pious activities certainly cause one to take pride in himself. Similarly, if one enjoys a prestigious position within society because his parents are highly respected members of the varnasrama social system, one becomes even more infatuated with himself. But if despite these excellent material qualifications one does not feel even a tinge of pride within himself, he is to be considered the dear most servitor of the Supreme Personality of Godhead.

Çrémad-Bhägavatam 11.2.52 Purport:

When a devotee gives up the selfish conception, by which one thinks “This is my property, and that is his”, and when he is no longer concerned with the pleasures of his own material body or indifferent to the discomforts of others, he becomes fully peaceful and satisfied. He considers himself simply one among all the living beings who are equally part and parcel of the Supreme Personality of Godhead. Such a satisfied Vaiñëava is considered to be at the highest standard of devotional service.

Çrémad-Bhägavatam 11.2.53 Purport:

The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahmä and Siva, who have all accepted the Supreme Personality of Godhead as their life and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment—indeed, not for half a moment—even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaiñëava s.

Çrémad-Bhägavatam 4.12.34 Purport:

“Guru means ‘the guru, or the spiritual master, who shows the way’. Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksa-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the siksa-guru or diksa-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa-guru and diksa-guru, and generally, the siksa-guru later on becomes the diksa-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Maharaja’s diksa-guru.

Çrémad-Bhägavatam 4.29.52 Verse and Purport:

One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Kåñëa, is not different from Kåñëa.

Purport:

Çréla Visvanatha Cakravarti Thakura says: saksad-dharitvena samasta-Çästrair uktas tatha bhavyata eva sadbhih. The spiritual master is described in every scripture as the representative of the Supreme Personality of Godhead. The spiritual master is accepted as identical with the Supreme Personality of Godhead because he is the most confidential servant of the Lord. The purport is that both the Supersoul and the individual soul are very dear to everyone. Everyone loves himself, and when he becomes more advanced, he loves the Supersoul also. A person who is self-realized does not recommend the worship of anyone but the Supersoul. He knows that to worship the Supreme Personality of Godhead is easier than to worship various demigods under the influence of lust and the desire for material enjoyment. The devotee is therefore always engaged in the loving devotional service of the Lord. Such a person is a true guru . In Padma Purana, it is said:

Even if a Brahmäna is very learned in Vedic scriptures and knows the six occupational duties of a Brahmäna, he cannot become a guru, or spiritual master, unless he is a devotee of the Supreme Personality of Godhead. However, if one is born in a family of dog-eaters but is a pure devotee of the Lord, he can become a spiritual master.”

The conclusion is that one cannot become a spiritual master unless he is a pure devotee of the Lord. One who is a spiritual master in accordance with the above descriptions of devotional service is to be understood as the Supreme Personality of Godhead personally present. According to the words mentioned here (gurur harih), consulting a bona fide spiritual master means consulting the Supreme Personality of Godhead personally. One should therefore take shelter of such a bona fide spiritual master. Success in life means accepting a spiritual master who knows Kåñëa as the only supreme beloved personality. One should worship such a confidential devotee of the Lord.

Çrémad-Bhägavatam 5.10.16 Purport:

but a guru must prove his position not only by wearing a sacred thread but by advancing knowledge in spiritual life.

Çrémad-Bhägavatam 5.14.14 Purport:

One cannot become happy by accepting a false guru. A guru should be accepted as advised in Çrémad-Bhägavatam (11.3.21). Tasmäd guruà prapadyeta jijïäsuù çreya uttamam: One should approach a bona fide guru to inquire about the highest benefit of life. Such a guru is described as follows: çäbde pare ca niñëätam. Such a guru does not manufacture gold or juggle words. He is well versed in the conclusions of Vedic knowledge (vedaiç ca sarvair aham eva vedyaù [Bhagavad-gétä As It Is 15.15]). He is freed from all material contamination and is fully engaged in Kåñëa’s service. If one is able to obtain the dust of the lotus feet of such a guru, his life becomes successful. Otherwise he is baffled both in this life and in the next.

Çrémad-Bhägavatam 5.17.11 Purport:

From all angles of vision, therefore, the word guru is especially meant for the bona fide representative of Kåñëa and no one else. Padma Puräëa states, avaiñëavo gurur na syät: one who is not a Vaiñëava, or who is not a representative of Kåñëa, cannot be a guru. Even the most qualified brähmaëa cannot become a guru if he is not a representative of Kåñëa.

A guru must be a direct representative of Kåñëa who distributes the instructions of Kåñëa without any change

Çrémad-Bhägavatam 6.13.4 Purport:

One may be a brähmaëa in terms of his culture and family and may be expert in Vedic knowledge (mantra-tantra-viçäradaù), but if he is not a Vaiñëava, he cannot be a guru. This means that an expert brähmaëa may not be a Vaiñëava, but a Vaiñëava is already a brähmaëa. A millionaire may very easily possess hundreds and thousands of dollars, but a person with hundreds and thousands of dollars is not necessarily a millionaire. Våträsura was a perfect Vaiñëava, and therefore he was also a brähmaëa.

Çrémad-Bhägavatam 6.15.16 Purport:

“I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.” This gives the definition of the guru. Everyone is in the darkness of ignorance. Therefore, everyone needs to be enlightened with transcendental knowledge. One who enlightens his disciple and saves him from rotting in the darkness of ignorance in this material world is a true guru.

Çrémad-Bhägavatam 8.20.1 Purport:

Anyone who is supposed to be a guru but who goes against the principle of viñëu-bhakti cannot be accepted as guru. If one has falsely accepted such a guru, one should reject him. Such a guru is described as follows (Mahäbhärata, Udyoga 179.25):

guror apy avaliptasya

käryäkäryam ajänataù

utpatha-pratipannasya

parityägo vidhéyate

Çréla Jéva Gosvämé has advised that such a useless guru, a family priest acting as guru, should be given up, and that the proper, bona-fide guru should be accepted.

ñaö-karma-nipuëo vipro

mantra-tantra-viçäradaù

avaiñëavo gurur na syäd

vaiñëavaù çvapaco guru

“A scholarly brähmaëa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiñëava, but if a person born in a family of a lower caste is a Vaiñëava, he can become a spiritual master.” (Padma Puräëa)

Çrémad-Bhägavatam 8.20.1 Purport:

If he is unable to do so and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syät (SB 5.5.18). One should not become a guru if he cannot enable his disciple to advance in Kåñëa consciousness. The goal of life is to become a devotee of Lord Kåñëa so that one may be freed from the bondage of material existence (tyaktvä dehaà punar janma naiti mam eti so ‘rjuna [Bhagavad-gétä As It Is 4.9]). The spiritual master helps the disciple attain this stage by developing Kåñëa consciousness

Çrémad-Bhägavatam 8.24.49 Purport:

Therefore, one should adopt the instructions of the Supreme Personality of Godhead, who is described here as guror guruù, the spiritual master of all other spiritual masters.

Even though we may not have the fortune to contact the Supreme Lord personally, the Lord’s representative is as good as the Lord Himself because such a representative does not say anything unless it is spoken by the Supreme Personality of Godhead. Çré Caitanya Mahäprabhu therefore gives a definition of guru. Yäre dekha, täre kaha ‘kåñëa’-upadeça: [Çré Caitanya-caritämåta Madhya Lila 7.128] the bona fide guru is he who advises his disciples exactly in accordance with the principles spoken by Kåñëa. The bona fide guru is he who has accepted Kåñëa as guru. This is the guru-paramparä system. The original guru is Vyäsadeva because he is the speaker of Bhagavad-gétä and Çrémad-Bhägavatam, wherein everything spoken relates to Kåñëa. Therefore guru-püjä is known as Vyäsa-püjä. In the final analysis, the original guru is Kåñëa, His disciple is Närada, whose disciple is Vyäsa, and in this way we gradually come in touch with the guru-paramparä. One cannot become a guru if he does not know what the Personality of Godhead Kåñëa or His incarnation wants. The mission of the guru is the mission of the Supreme Personality of Godhead: to spread Kåñëa consciousness all over the world.

Dharma: The Way of Transcendence 10. The Sword of Remembrance:

About the genuine guru the Çrémad-Bhägavatam (11.3.21) says,

tasmäd guruà prapadyeta jijïäsuù çreya uttamam

çäbde pare ca niñëätaà brahmaëy upaçamäçrayam

“A person who seriously desires real happiness must seek out a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.”

So, one should be intelligent enough to take shelter of a bona fide guru. This will enable one to cut the hard knot of material life with the weapon of remembrance of Kåñëa. It is not difficult. One simply has to cultivate an attraction for hearing about Kåñëa (kathä-ratim). You don’t need to pass an M.A. or Ph.D. examination. God has given you ears. Simply sit down and hear books like Çrémad-Bhägavatam and Bhagavad-gétä from a realized person.

And we should use the same process to determine who is a genuine spiritual master: not by blind faith, but by reference to Çästra. About the genuine guru the Çrémad-Bhägavatam (11.3.21) says,

Reporter:

What about a Christian priest?

Çréla Prabhupäda :

Christian, Muhammadan, Hindu—it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, “Just try to love God”. Anyone—it doesn’t matter who—be he Hindu, Muslim, or Christian, is a guru if he convinces people to love God. That is the test. The guru never says, “I am God”, or “I will make you God.” The real guru says, “I am a servant of God, and I will make you a servant of God also”. It doesn’t matter how the guru is dressed. As Caitanya Mahaprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” A genuine spiritual master simply tries to get people to become devotees of Kåñëa, or God. He has no other business.

Guru means one who has taken full shelter, complete surrender to Kåñëa, he is guru. Or he speaks only what is spoken by Kåñëa. Just like we have, speaking in this Bhagavad-gétä, as it is. There is no malinterpretation. Kåñëa says sarva-dharmän parityajya mäm ekaà çaraëaà vraja. The guru will teach his disciple that “You surrender to Kåñëa.” Kåñëa is God, He is saying “Surrender to Me,” and guru is saying “You surrender to Kåñëa.” Therefore the statement is the same. Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru, so guru will say the same thing, that “You always think of Kåñëa, you become a devotee of Kåñëa, you offer worship to Kåñëa, you offer your obeisances.” This is guru’s business.

Discussion with Syamasundara dasa, re: Jacques Maritain:

Perfect Questions, Perfect Answers 3. The Real Goal of life. February 28, 1972 (continued)

A guru must come in a disciplic succession, and he must have heard thoroughly about the Vedas from his spiritual master. Generally a guru’s symptom is that he is a perfect devotee, that’s all. And he serves Kåñëa by preaching His message.

Philosophy Discussion re: Jacques Maritain:

The disciple must be very much inquisitive, interest into this is to understand the original essence. And he should approach a suitable bona fide person who can answer about the original essence. This is the system of guru and disciple. It is not a fashion, bogus fashion. A çiñya must be intently inquisitive to understand the original essence, and guru must be a well-conversant person who can answer the disciple’s relevant questions. This is guru and çiñya.

Philosophy Discussions re: Bertrand Russell:

He has heard the truth from the paramparä system, and the result of his hearing-he’s firmly convinced and fixed up in Kåñëa consciousness. So when one can finally see that one is fixed up in Kåñëa consciousness and he answers all questions on the authority of çästra, he’s guru. This is the proof of it(?). Just like we, whenever we say something, we immediately support it by quoting from Bhagavad-gétä, Bhägavata, Vedas. This is called knowledge. And the result of knowledge-fixed up in Kåñëa consciousness, firm. Nobody can deviate. That is guru. Two sides: one side is that he knows everything from authoritative source. And he, as the result, is fully Kåñëa conscious. These two things are the symptoms of guru.

Philosophy Discussions with Hayagriva dasa re: Soren Ahbye Kierkegaard:

So the qualification of guru is also given there, that what sort of guru you should search out. Çäbde pare ca niñëätam [Çrémad-Bhägavatam 11.3.21]. A guru is he who has taken full training in the ocean of spiritual knowledge or Vedic knowledge, çäbde pare. Çäbde means the Vedic words, or vibration of sound, but that is not ordinary sound, material sound, but spiritual sound. Just like we are chanting Hare Kåñëa mahä-mantra, this spiritual sound. So one who has taken full bathing in the ocean of spiritual sound, and how he has realized the symptom of his life is that such guru is no more interested in materialistic way of life. Such guru does not manufacture gold or jugglery words to attract some foolish men and make money. That is not guru. Guru means who has no more interest in material things. Çäbde pare ca niñëätaà brahmaëy upaçamäçrayam. He has taken shelter of the Supreme Lord, completely satiating his material desire. So one should approach such guru, then tad viddhi praëipätena paripraçnena sevayä [Bhagavad-gétä As It Is 4.34]. By serving such guru, bona fide guru, and surrendering unto him, and then questioning him, he can make actual progress in spiritual life, and then he understands properly what is God, what is our relationship with Him. That is perfection of human life.

Räja-Vidyä 7: Knowledge as Faith in Guru and surrender to Kåñëa.

Of course everyone wants to see God immediately, but we can see God when we are qualified and in perfect knowledge. We can see God eye to eye, just as we are seeing one another, but qualification is required, and that qualification is Kåñëa consciousness. Kåñëa consciousness begins with çravaëam, hearing about Kåñëa through Bhagavad-gétä and other Vedic literatures, and kértanam, repeating what we’ve heard and glorifying Kåñëa by chanting His names. By chanting and hearing of Kåñëa we can actually associate with Him, for He is absolute and nondifferent from His names, qualities, forms and pastimes. As we associate with Kåñëa, He helps us to understand Him and dispels the darkness of ignorance with the light of knowledge. Kåñëa is sitting within our hearts acting fas guru. When we begin hearing topics about Him, the dust which has accumulated on our minds due to so many years of material contamination becomes gradually cleaned. Kåñëa is a friend to everyone, but He is a special friend to His devotees. As soon as we become a little inclined toward Him, He begins to give favorable instructions from within our hearts so that we can gradually make progress. Kåñëa is the first spiritual master, and when we become more interested in Him, we have to go to a sädhu or holy man who serves as spiritual master from without. This is enjoined by Çré Kåñëa Himself in the following verse:

tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

It is necessary to select a person to whom we can surrender ourselves. Of course no one likes to surrender to anyone. We are puffed up with whatever knowledge we have, and our attitude is, “Oh, who can give me knowledge?” Some people say that for spiritual realization there is no need for a spiritual master, but so far as Vedic literature is concerned, and as far as Bhagavad-gétä, Çrémad-Bhägavatam and the Upaniñads are concerned, there is need of a spiritual master. Even in the material world if one wants to learn to be a musician, he has to search out a musician to teach him, or if one wants to be an engineer, he has to go to a technological college and learn from those who know the technology. Nor can anyone become a doctor by simply purchasing a book from the market and reading it at home. One has to be admitted to a medical college and undergo training under licensed doctors. It is not possible to learn any major subject simply by purchasing books and reading them at home. Someone is needed to show us how to apply that knowledge which is found in the books. As far as the science of God is concerned, Çré Kåñëa, the Supreme Personality of Godhead Himself, advises us to go to a person to whom we can surrender. This means that we have to check to see if a person is capable of giving instructions in Bhagavad-gétä and other literatures of God realization. It is not that we are to search out a spiritual master whimsically. We should be very serious to find a person who is actually in knowledge of the subject.

In the beginning of Bhagavad-gétä Arjuna was talking to Kåñëa just like a friend, and Kåñëa was questioning how he, as a military man, could give up fighting. But when Arjuna saw that friendly talks would not make a solution to his problems, he surrendered unto Kåñëa, saying, çiñyas te ‘haà çädhi mäà tväà prapannam: “Now I am Your disciple and a soul surrendered unto You. Please instruct me.” (Bhagavad-gétä As It Is 2.7) This is the process. It is not that we should blindly surrender, but we should be able to inquire with intelligence.

Without inquiry, we cannot make advancement. In school a student who makes inquiries from the teacher is usually an intelligent student. It is generally a sign of intelligence when a small child inquires from his father, “Oh, what is this? What is that?” We may have a very good spiritual master, but if we have no power to inquire, we cannot make progress. Nor should the inquiry be of the nature of a challenge. One should not think, “Now I will see what kind of spiritual master he is. I will challenge him.” Our inquiries (paripraçnena) should be on the subject of service (sevayä). Without service, our inquiries will be futile, but even before making inquiries, we should have some qualification. If we go to a store to purchase some gold or jewelry and we know nothing about jewels or gold, we are likely to be cheated. If we go to a jeweler and say, “Can you give me a diamond?” he will understand that this is a fool. He could charge us any price for anything. That kind of searching will not do at all. We first have to become a little intelligent, for it is not possible to make spiritual progress otherwise.

The beginning injunction of the Vedänta-sütra is: athäto brahma jijïäsä. “Now is the time to inquire about Brahman.” The word atha means that one who is intelligent, who has come to the point of realizing the basic frustrations of material life, is capable of making inquiry. In Çrémad-Bhägavatam, it is stated that one should inquire from a spiritual master about subjects that are “beyond this darkness.” This material world is by nature dark, and it is artificially lighted by fire. Our inquiries should be about the transcendental worlds which lie beyond this universe. If one is desirous to find out about these spiritual worlds, he should seek out a spiritual master; otherwise there is no point in searching. If I want to study Bhagavad-gétä or Vedänta-sütra in order to make material improvement, it is not necessary to find a spiritual master. One should first want to inquire about Brahman and then search out a master who has perfect vision of the Absolute Truth (jïäninas tattva-darçinaù [Bhagavad-gétä As It Is 4.34]). Kåñëa is the supreme tattva, Absolute Truth. In the Seventh Chapter of Bhagavad-gétä Çré Kåñëa states:

manuñyäëäà sahasreñu

kaçcid yatati siddhaye

yatatäm api siddhänäà

kaçcin mäà vetti tattvataù

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” (Bhagavad-gétä As It Is 7.3)

Thus out of many perfected spiritualists, one man may know what Kåñëa actually is. As this verse indicates, the subject matter of Kåñëa is not so easy but is very difficult. Yet Bhagavad-gétä also indicates that it is easy.

Science of Self Realization 2. Choosing a Spiritual Master, What Is a Guru?

Çréla Prabhupäda : And what is a “bad” guru?

Reporter: A bad guru just wants some money or some fame.

Çréla Prabhupäda : Well, if he is bad, how can he become a guru? [Laughter.] How can iron become gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say “bad guru”. That is a contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God—that is all. If he is talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white guru. Guru means “genuine guru”. All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine.

So, mayy äsakta, mad, mad-äçrayaù. Mad-äçrayaù means, mat-äçrayaù, one…., guru means…., who has taken full shelter of Kåñëa, he is guru. A, a guru does not mean that he has taken shelter of somebody else and he has become guru. That is not. Guru means one who has taken full shelter, complete surrender to Kåñëa, he is guru. Or he speaks only what is spoken by Kåñëa. Just like we have, speaking in this Bhagavad-gétä, as it is. There is no malinterpretation. Kåñëa says sarva-dharmän parityajya mäm ekaà çaraëaà vraja. The guru will teach his disciple that “You surrender to Kåñëa.” Kåñëa is God, He is saying “Surrender to Me,” and guru is saying “You surrender to Kåñëa.” Therefore the statement is the same. Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru, so guru will say the same thing, that “You always think of Kåñëa, you become a devotee of Kåñëa, you offer worship to Kåñëa, you offer your obeisances.” This is guru’s business.

So therefore to find out a bona fide guru means that he does not change the words of Kåñëa. That is his position. He places everything as it is, and he has understood thoroughly the science. Jijïäsuù çreya uttamam. Guru, what is the symptom of guru?

Philosophy Discussions re: B.F. Skinner:

Therefore in order to understand the transcendental science, we must go to guru, gurum eva abhigacchet. And then what is the symptom of guru? Samit-päëiù çrotriyaà brahma-niñöham. Guru means who has learned knowledge by the paramparä system. Çrotriyaà brahma. The result is that he is perfectly a devotee.

Teaching of Lord Caitanya 16: Conclusion of Teachings to Sanätana. Gosvämé:

The Lord then blessed him saying,

“Whatever you write, by the grace of Kåñëa, will come out of your heart and will be accepted as you have requested. I will also give you some notes that you can take down. The first and foremost point is that one should accept a bona fide spiritual master. That is the beginning of spiritual life.”

Lord Caitanya then requested Sanatana Gosvämé to write down the symptoms of a true guru and the symptoms of a true devotee. The symptoms of a devotee are described in the Padma Purana: A person who is a qualified Brahmäna and at the same time has all the symptoms of a devotee can become a spiritual master for all classes of men. Such a devotee and spiritual master must be respected as God Himself. Even though a person may be born in a very respectable Brahmäna family, he cannot become a bona fide spiritual master if he is not a devotee of the Lord. One should not mistakenly think that a bona fide spiritual master has to be born in a so-called Brahmäna family. The idea is that a spiritual master must be a qualified Brahmäna; that is, he must be qualified by his activities.

Teaching of Lord Kapila, the Son of Devahüti, Verse 4 Purport:

A bona fide guru does not impart some self-styled, concocted knowledge; his knowledge is standard and received from the paramparä system. He is also firmly fixed in the service of the Supreme Personality of Godhead (brahma-niñöham). These are his two qualifications: he must have heard the Vedic knowledge through the disciplic succession, and he must be established in service to the Supreme Lord. He does not have to be a very learned scholar, but he must have heard from the proper authority.

If one actually wants to understand spiritual life and spiritual knowledge, one has to approach a guru. The word guru means “heavy”, heavy with knowledge. In addition, what is that knowledge? Tad-vijnana, that heaviness is Brahmä-nistha—attachment to Brahmän and to Parabrahmän, Bhagavan. That is the guru’s.

“qualification, Brahmäny upasamasrayam. According to (Muëdaka Upaniñad 1.2.12), tad-vijnanartham sa gurum evabhigacchet:

‘In order to understand that transcendental science, one must approach a bona fide spiritual master.’

Similarly, as stated in Çrémad-Bhägavatam (11.3.21):

‘Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation.’

The Upanisads inform us that the guru is one who has received knowledge by hearing the Vedas. Srotriyam Brahmä-nistham [Muëdaka Upaniñad 2.12]. The Vedas are called sruti, and the bona fide guru is in the line of hearing from the disciplic succession. As stated in Bhagavad-gétä As It Is (4.2), evam paramparä-praptam. A bona fide guru does not impart some self-styled, concocted knowledge; his knowledge is standard and received from the paramparä system. He is also firmly fixed in the service of the Supreme Personality of Godhead (Brahmä-nistham). These are his two qualifications:

He must have heard the Vedic knowledge through the disciplic succession,
In addition, he must be established in service to the Supreme Lord.

He does not have to be a very learned scholar, Nevertheless, he must have heard from the proper authority. God gives us the ears to hear, and simply by hearing we may become great preachers. We do not need Ph.D.’s or academic examinations. One may even remain in his position; no changes are necessary.”

Teaching of Lord Kapila, the Son of Devahüti, Verse 7 Purport:

“Although you are a gåhastha and are born in a çüdra family, I am prepared to take lessons from you.”

kibä viprä, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ‘guru’ haya

(Çré Caitanya-caritämåta Madhya Lila 8.128)

“Whether one is a brähmaëa, a sannyäsé or a çüdra—regardless of what he is—he can become a spiritual master if he knows the science of Kåñëa.”

This is Caitanya Mahäprabhu’s teaching. Whoever is qualified in Kåñëa consciousness can become a guru. His family or material identity does not matter. He simply must know the science. When we consult an engineer, a doctor or a lawyer, we do not ask whether he is a brähmaëa or a çüdra. If he is qualified, he can help with a particular subject. Similarly, if one knows the science of Kåñëa, he can be a guru.

Teachings of Lord Caitanya 31. The Supreme Perfection:

Thus Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a high brähmaëa family or kñatriya family, or whether he is a sannyäsé, brahmacäré or whatever. Whoever can teach one about the science of Kåñëa is to be accepted as guru.

The following phrases where searched in the Veda Base and these are the only ones which Çréla Prabhupäda made these definitions.

“Guru Refers To”:

Çrémad-Bhägavatam 4.21.28-29 Purport.

Narottama däsa Öhäkura states that one has to ascertain the right path for his activities by following in the footsteps of great saintly persons and books of knowledge under the guidance of a spiritual master (sädhu-çästra-guru-väkya). A saintly person is one who follows the Vedic injunctions, which are the orders of the Supreme Personality of Godhead. The word guru refers to one who gives proper direction under the authority of the Vedic injunctions and according to the examples of the lives of great personalities. The best way to mold one’s life is to follow in the footsteps of the authorized personalities like those mentioned herein by Påthu Mahäräja, beginning with Sväyambhuva Manu. The safest path in life is to follow such great personalities, especially those mentioned in the Çrémad-Bhägavatam. The mahäjanas, or great personalities, are Brahmä, Lord Çiva, Närada Muni , Manu, the Kumäras, Prahläda Mahäräja, Bali Mahäräja, Yamaräja, Bhéñma, Janaka, Çukadeva Gosvämé and Kapila Muni .

Çrémad-Bhägavatam 7.4.31-32 Purport.

The word guru refers to the spiritual master who initiates his disciple into advancement in the science of Kåñëa, or Kåñëa consciousness, as stated by Çréla Viçvanätha Cakravarté Öhäkura (çré-bhagavan-mantropadeçake guräv ity arthaù).

“He’s Guru”:

Lecture on Bhagavad-gétä 7.1 — Ahmedabad, December 13, 1972.

One who eradicates the ajïäna, andhakära, darkness. In the darkness, if somebody brings lamp, ajïäna-timirändhasya jïänäïjana-çaläkayä… The jïäna-rüpa, torchlight, he’s guru. So maybe of different degrees, but anyone who opens the spiritual eyes, he’s guru

Lecture Çrémad-Bhägavatam 1.8.25 — Våndävana, October 5, 1974.

We understand from Bhagavad-gétä, na jäyate na mriyate, that “This living entity is never born, never dies.” This information we get, very simple information. We are taking information from whom? Kåñëa, jagad-guru, the supreme guru, the original guru. Guru means Kåñëa’s representative. A guru cannot be manufactured. Guru means… Kåñëa is jagad-guru, and one who speaks on behalf of Kåñëa or one who speaks as Kåñëa says, he is guru. Caitanya Mahäprabhu says, ämära äjïäya guru haïä: [Çré Caitanya-caritämåta Madhya 7.128] “You just become guru on My order.” You cannot become guru automatically without following the order of jagad-guru. The government servant… Who is government servant? Who is strictly following the government order, that is government servant. Anyone can say, “I am government servant.” No. How you can be? Similarly, guru means who is following the principles given by the jagad-guru. The… He’s guru.

Lecture on Çrémad-Bhägavatam 3.22.20 — Tehran, August 9, 1976.

If he speaks kåñëa-kathä, then he’s guru. It is very simple thing. We should not speak beyond what is spoken by Kåñëa. Take Bhagavad-gétä and try to preach the principles, speak whatever is spoken in the Bhagavad-gétä. Then it doesn’t matter whether you are a gåhastha or a sannyäsé or brahmacäré. You become guru

Lecture on Çrémad-Bhägavatam 7.6.2 — Toronto, June 18, 1976.

In this age the çästra-vidhi is hari-kértana. The more you chant Hare Kåñëa mahä-mantra, the more you become perfect. This is çästra-vidhi. And Caitanya Mahäprabhu confirmed it. Sädhu-çästra-guru-väkya. We have to be fixed up, first of all, what is the injunction of the çästra. Then what the sädhus, those who are devotees, what they are doing. What they are doing, sädhu, çästra, and guru. And what guru is asking. We have to follow these three principles. Sädhu-guru-çästra-väkya ténete koriyä aikya. Who is sädhu? Who is abiding by the injunction of the çästra. Or guru? Guru means he’s also abiding by the injunction of the çästra. Then he’s guru, he’s sädhu. He’s sädhu.

Lecture on The Nectar of Devotion — Våndävana, October 31, 1972.

Kåñëa said that “This yoga system, first of all I explained to the sun-god, and he explained to his son, Manu, and Manu explained to his son, Iñkväku. In this way, by the paramparä system, by the disciplic succession, the knowledge is coming.” Sa käleneha yogo nañöaù parantapa. But as soon as it began to be explained to others, without being in the disciplic succession, in the chain of disciplic succession, speaking the same truth, it becomes broken. Sa käleneha yogo nañöaù. Yoga nañöaù. It is spoiled. If one does not come in the disciplic succession, he’ll spoil the teaching. That is being done. So-called commentator, teacher of Bhagavad-gétä, he does not come in the disciplic succession. He is self-made guru. Therefore he’s not guru. Self-made guru cannot be guru. He must be authorized by the bona fide guru. Then he’s guru. This is the fact. Here… Nobody can be self-made anything. A medical practitioner, he cannot become self-made, that “I have studied all the medical books in my home.” No. “Have you ever gone to the medical college and taken instruction from the bona fide teachers?” Then, if you have got the certificate, then you are medical practitioner. Similarly, bona fide guru means he must be authorized by the superior guru. Just like Caitanya Mahäprabhu says, ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya 7.128]. He must receive the order from the superior. And the superior must be bona fide. Then he’s bona fide, not self-made. Tasmäd guruà prapadyeta jijïäsuù çreya uttamam [Çrémad-Bhägavatam 11.3.21]. The direction is that one must go to a guru. But who is guru? Çäbde ca pare ca niñëätaà brahmaëy upaçamäçrayam. These are the descriptions.

Philosophical Discussions with Çyämasundara: Jean-Paul Sartre. SARTRE.SYA.

That is the proof. He gives there. Guru—the next line says who is guru: çrotriyaà brahma-niñöam. He has heard the truth from the paramparä system, and the result of his hearing-he’s firmly convinced and fixed up in Kåñëa consciousness. So when one can finally see that one is fixed up in Kåñëa consciousness and he answers all questions on the authority of çästra, he’s guru. This is the proof of it(?). Just like we, whenever we say something, we immediately support it by quoting from Bhagavad-gétä, Bhägavata, Vedas. This is called knowledge. And the result of knowledge-fixed up in Kåñëa consciousness, firm. Nobody can deviate. That is guru. Two sides: one side is that he knows everything from authoritative source. And he, as the result, is fully Kåñëa conscious. These two things are the symptoms of guru.

Conversations, Talk with Bob Cohen — February 27-29, 1972, Mäyäpura.

Prabhupäda: Guru is one, representative of Kåñëa. So there are symptoms who is guru. The general symptoms are described in the Vedas. Tad-vijïänärthaà gurum eväbhigacchet, çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. The first symptom is çrotriyam. Guru is in disciplic succession. One who has thoroughly heard about the Vedas through his spiritual master. This is general description. So another description is in the Bhägavatam:

tasmäd guruà prapadyeta

jijïäsuù çreya uttamam

çabde pare ca niñëätaà

brahmaëy upaçamäçrayam

[Çrémad-Bhägavatam 11.3.21]

Generally, the guru’s symptom is that he’s a perfect devotee. That’s all. And he’s serving Kåñëa by preaching His message.

Bob: Lord Caitanya, He was not a guru, He was different than guru?

Prabhupäda: He’s guru.

Bob: Lord Caitanya, He was a different type of guru than you were?

Prabhupäda: No, no. Guru cannot be different types. All gurus are of one type.

Room Conversation with Malcolm — July 18, 1973, London.

Similarly, guru, according to çästra, who is guru, he must be confirmed by sädhu, saintly person, by çästra. Then he’s guru. Sadhu-çästra, guru-väkya, tinete kariyä aikya.

Conversation with Devotees — April 12, 1975, Hyderabad.

And Caitanya Mahäprabhu, Kåñëa, He says, yei kåñëa tattva vettha sei guru haya: “Anyone who knows the science of Kåñëa, he’s guru.” And what is the guru’s business? Yäre dekha, täre kaha ‘kåñëa’-upadeça: [Çré Caitanya-caritämåta Madhya 7.128] “Whomever you meet, you just try to impress upon him about the instruction of Kåñëa.”

Garden Conversation — June 27, 1976, New Vrindavan.

So therefore our test is, whether he’s a bona fide guru, whether he’s talking what Kåñëa has said. Then he’s guru. Otherwise a rascal. That’s all, finished. Why should we bother? This is the test. If he’s speaking, repeating the same thing, what Kåñëa said, then he’s guru. If he’s talking something else, then he’s rascal.

Bhagavad-gétä 4.24-34 — New York, August 12, 1966.

….. here is a paramparä; there is disciplic succession. So one who is coming into that disciplic succession and by coming from that disciplic succession, he is firmly convinced in the Absolute, he is firmly conversant in the Absolute Truth, he is guru.

Lecture on Bhagavad-gétä 7.2 — Nairobi, October 28, 1975.

And one who speaks on behalf of Kåñëa, he is guru. That is guru. This is the test: whether he is aware of Kåñëa. Then he is guru. Otherwise he’s not guru. First of all you understand that. So that is mahätmä. Kåñëa has said, sa mahätmä sudurlabhaù. That is mahätmä. Who mahätmä?

bahünäà janmanäm ante

jïänavän mäà prapadyate

väsudevaù sarvam iti

sa mahätmä sudurlabhaù

[Bhagavad-gétä As It Is 7.19]

“After many, many births of cats and dogs and trees and this and that,” so many, eight million, “when one comes to this knowledge,” väsudevaù sarvam iti [Bg. 7.19], “Kåñëa is everything,” sa mahätmä sudurlabhaù, “he is guru.”

Morning Walk — December 15, 1973, Los Angeles.

First of all, try to understand what is the meaning of guru. Guru means heavy. So one who knows more than you, or one who knows perfectly, that, he is guru. So if you know anything perfectly, then you are guru. But if you do not know anything perfectly, then you are not a guru. You are rascal. So guru means one who knows perfectly. So if you find out somebody, that he knows everything perfectly, then he is guru.

Lecture on Bhagavad-gétä 7.1 — Hong Kong, January 25, 1975.

. Kåñëa-tattva-jïäna. Yei kåñëa-tattva-vettä, sei guru haya [Cc. Madhya 8.128]. Caitanya Mahäprabhu says that who is guru. Guru means yei kåñëa-tattva-vettä sei guru haya: “Anyone who knows Kåñëa, he is guru.” Guru cannot be manufactured. Anyone who knows about Kåñëa as far as possible… We cannot know. We cannot know Kåñëa cent percent. That is not possible. Kåñëa’s energies are so multi. …..

….. And who is guru? Yei kåñëa-tattva-vettä sei guru haya [Çré Caitanya-caritämåta Madhya 8.128]. There is no difficulty to find out. Sometimes they plead that “Whom I can accept as guru?” That is… Caitanya Mahäprabhu has cleared: ye kåñëa-tattva-vettä sei guru haya. You haven’t got any trouble to find out guru. Anyone who knows about Kåñëa, he is guru

“The Definition of Guru”:

Lecture on Bhagavad-gétä 2.11 — Mexico, February 11, 1975.

So when we are purified out of all the bad habits, then we become fixed up in spiritual knowledge. So in this way we make advance in spiritual life, and at the last stage we become lover of God. This is the process, and one who teaches this process, he is guru. This is the definition of guru.

Çrémad-Bhägavatam 6.15.16 Purport.

oà ajïäna-timirändhasya jïänäïjana-çaläkayä

cakñur unmélitaà yena tasmai çré-gurave namaù

“I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”

This gives the definition of the guru. Everyone is in the darkness of ignorance. Therefore everyone needs to be enlightened with transcendental knowledge. One who enlightens his disciple and saves him from rotting in the darkness of ignorance in this material world is a true guru.

Lecture on Çrémad-Bhägavatam 1.8.25 — Våndävana, October 5, 1974.

We understand from Bhagavad-gétä, na jäyate na mriyate, that “This living entity is never born, never dies.” This information we get, very simple information. We are taking information from whom? Kåñëa, jagad-guru, the supreme guru, the original guru. Guru means Kåñëa’s representative. A guru cannot be manufactured. Guru means… Kåñëa is jagad-guru, and one who speaks on behalf of Kåñëa or one who speaks as Kåñëa says, he is guru. Caitanya Mahäprabhu says, ämära äjïäya guru haïä: [Çré Caitanya-caritämåta Madhya 7.128] “You just become guru on My order.” You cannot become guru automatically without following the order of jagad-guru. The government servant… Who is government servant? Who is strictly following the government order, that is government servant. Anyone can say, “I am government servant.” No. How you can be? Similarly, guru means who is following the principles given by the jagad-guru. The… He’s guru.

So the principle… What is that principle? Sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bhagavad-gétä As It Is . 18.66]. This is principle. “You give up all these nonsense activities. Simply surrender.” So one who has surrendered to Kåñëa fully, no other business, he is guru. This is the definition of guru. There is no difficult to understand who is guru. One who follows strictly the principles laid down by jagad-guru, he is guru.

Lecture on Çrémad-Bhägavatam 3.25.13 — Bombay, November 13, 1974.

There is a paramparä system, as it is described in the Bhagavad-gétä, Fourth, Chapter: evaà paramparä-präptam imaà räjarñayo viduù [Bhagavad-gétä As It Is 4.2]. So our business, Kåñëa conscious people, our business is very easy. Because we don’t manufacture ideas. We take the idea and the words delivered by the Supreme Person, Kåñëa, or His incarnation, or His representative. His representative does not say anything which the master does not say. Representative is very easy. You can become representative of Kåñëa if you do not interpret Kåñëa’s words in your whimsical way. Kåñëa says, mattaù parataraà nänyat kiïcid asti dhanaïjaya: [Bhagavad-gétä As It Is 7.7] “There is no more superior authority than Me.” And if you take it as it is, and if you speak to the people that “There is no more superior authority than Kåñëa,” then you become guru. You become guru. You don’t change. Then you become guru. Caitanya Mahäprabhu has instructed this. Ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya 7.128]. His, He was preaching. So He was preaching everyone, from country to country. Of course, He did not go outside India. Within India. And He was instructing that “You learn from Me and teach your people within this village, within this country.” Ämära äjïäya guru haïä tära’ ei deça [Çré Caitanya-caritämåta Madhya 7.128]. Ei deça means “this country, or this place where you are living.” Then? Ämära äjïäya guru haïä. You become guru. So one may think that “I am illiterate. I have no education. I am not born in very high family. How I can become guru?” So Caitanya Mahäprabhu says that “It is not very difficult.” Yäre dekha täre kaha kåñëa-upadeça [Çré Caitanya-caritämåta Madhya 7.128]. Bas. You become guru. You simply speak whatever Kåñëa speaks. Then you become guru.

So anyone who does not speak what Kåñëa has spoken, he’s not guru. He’s a rascal. He cannot be guru. He is guru who speaks only what Kåñëa has spoken. This is the shastric injunction.

ñaö-karma-nipuëo vipro

mantra-tantra-viçäradaù

avaiñëavo gurur na syäd

vaiñëavaù çva-paco guruù

This is the definition of guru, that one brähmaëa, born in brähmaëa family and very educated, mantra-tantra-viçäradaù, very expert in reciting Vedic mantras… That is the duty of brähmaëa, veda-mantra. So mantra-tantra-viçäradaù. But avaiñëava, if he’s not Vaiñëava, or if he’s not follower of the instruction of Viñëu or Kåñëa, avaiñëavo gurur na syät, he cannot become guru. And vaiñëavaù çva-pacaù. Çva-pacaù means the dog-eater. That is considered the lowest of the mankind, dog-eaters, means caëòäla, bhaìgis. He becomes gu…, he can become guru. How? If he’s Vaiñëava, he is devotee of Viñëu or Kåñëa. So Çré Caitanya Mahäprabhu… That is His mission.

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

[Çré Caitanya-caritämåta Madhya 7.128]

So if we simply take the words of Bhagavän and preach, then it is very easy for us to become, each and every one, to become guru. Not to exploit. No. But to give knowledge. And what is that knowledge? What Kåñëa has spoken. That’s all. So even one is not very learned scholar, Sanskrit scholar, everyone has got this ear. He can hear from Kåñëa and Kåñëa’s representative and assimilate what is spoken by Kåñëa, and he can repeat the same. Then he becomes guru. That is the mission of Caitanya Mahäprabhu. He said,

bhärata-bhümite haila manuñya-janma yära

janma särthaka kari’ kara para-upakära

[Çré Caitanya-caritämåta Ädi 9.41]

To become guru means para-upakära. People are in the darkness, so they have to be enlightened. That is the Vedic injunction. Uttiñöhata jägrata präpya varän nibodhata. Now, people, from animal kingdom we are getting this human body. So up to animal body we are sleeping, kota nidrä jäo mäyä-piçäcéra kole, in the lap of this material nature. Now this human form of body is meant for getting out. So the mission is to awaken people to Kåñëa consciousness. To awaken people to Kåñëa consciousness. Jév jägo jév jägo, gauracända bole. Gauracända, means Caitanya Mahäprabhu, is speaking to everyone, “Oh, the living entity, get up! Get up!” Kota nidrä jäo mäyä-piçäcéra kole: “How long you shall sleep?”

So the, here is the same thing. Yoga ädhyätmikaù puàsäm. This is the prime business, to connect yourself again, again, your soul, with the Supreme. Yoga ädhyätmikaù puàsäà mato niùçreyasäya me. He is giving… He says that “This is My instruction, that one should be awakened to Kåñëa consciousness and connect himself again with Kåñëa.”

Philosophical Conversation with Hayagréva Dasa on Carl Gustav Jung. JUNG.HAY.

Yes. That is the Vedic injunction. Tad-vijïänärthaà sa gurum eväbhigacchet [MUËDAKA UPANIÑAD 1.2.12]. It is essential that one must go to guru and with guru Guru is representative of God. Säkñäd-dharitvena samasta-çästrair **. He, guru, being representative of God, he is worshiped as God, but he never says that “I am God.” He is servant God. He is worshiped as God, but he is servant of God, and God is the master God. This is the conception of Vaiñëava philosophy. And who is guru, that is described by Caitanya Mahäprabhu. He asked everyone to become guru. Ämära äjïäya guru haïä tära’ ei deça: [Çré Caitanya-caritämåta Madhya 7.128] “Wherever you are staying, it doesn’t matter. You become a guru and deliver all these foolish persons who are in ignorance.” So one may say that “I am not so learned. How can I become guru?” So Caitanya Mahäprabhu said that you do not require to be a learned scholar. There are many so-called learned foolish scholars. It has no meaning. You just instruct what Kåñëa has instructed. Yäre dekha täre kaha ‘kåñëa’-upadeça [Çré Caitanya-caritämåta Madhya 7.128]. So real instruction is there, Bhagavad-gétä, and any who explains Bhagavad-gétä as it is, he is guru. This is the definition of guru. So if one is fortunate enough to approach such guru, then his life becomes successful. Guru is essential.

Back to Godhead Magazine #55, 1973. An Interview with Srila Prabhupada.

Interviewer: I am told that in India you are the most sought after guru. I take it that this means you are a genuine guru and have all the knowledge

Prabhupäda: How do you know that I am genuine? (laughter) What makes you think that I am genuine and another is not?

Interviewer: I don’t know that you are. I know only that you say you are and that what you say seems to make sense.

Prabhupäda: First of all I will give you some preliminary idea. The genuine guru is God’s representative, and he’ll speak about God and nothing else. The genuine guru is he who has no interest in materialistic life. He is after God and God only. That is one of the tests of a genuine guru.

Brahma-niñöham. He is absorbed in the Absolute Truth. In the Muëòakopaniñad it is stated, çrotriyaà brahma-niñöham. “The genuine guru is well versed in the scriptures and Vedic knowledge, and he is completely dependent on Brahman.” One should know what is Brahman and how one is situated in Brahman. These signs are given in the Vedic literature. As stated before, the real guru is God’s representative. He represents the Supreme Lord just as a viceroy represents a king. The real guru will not manufacture anything. Everything he says is in accordance with the scriptures and the previous äcäryas. He will not give you a flower and tell you that you will be God in six months. This is not a guru’s business. A guru’s business is to canvass everyone to become devotees of God. That is the sum and substance of a real guru’s business. Indeed, he has no other business. He tells whomever he sees, “Please become God conscious.” Somehow or other if he canvasses on behalf of God and tries to get everyone to become a devotee of God, he is a genuine guru. So have you noted the definition of guru?

Interviewer: What about a Christian priest?

Prabhupäda: Christian, Mohammedan, it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance, canvassed people, saying, “Just become a lover of God.” Anyone-it doesn’t matter who be he Hindu, Muslim or Christian, is a guru if he convinces people to become lovers of God. That is the test. The guru never says, “I am God,” or, “I will make you God.” The real guru says, “I am a servant of God, and I will make you too a servant of God.” It doesn’t matter how one is dressed. As Caitanya Mahäprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” He does not say that the spiritual master is a person who always wants money and sells mantras. The genuine guru is not interested in collecting money but in getting people to become devotees of Kåñëa, or God. He has no other business.

Interviewer: But the bad gurus—

Prabhupäda: If you understand what a genuine guru is, why are you trying to understand the opposite?

Interviewer: I was trying to understand how one can recognize a bad guru.

Prabhupäda: And what is a bad guru?

Interviewer: A bad guru just wants some money or some fame.

Prabhupäda: Well, if he is bad, how does he become the guru? (laughter) How can iron be gold or gold be iron? Actually a guru cannot be bad, for if he is bad he cannot be guru. You cannot say “bad guru.” That is a contradiction. You may say “false guru.” But that is not so important. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God, that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru any more than there’s a red guru or a white guru. Guru is guru. All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine. Is that point clear?

Interviewer: Yes. Thank you very much.

Back to Godhead Magazine #12-10, 1977.

Now, if one is actually anxious to know about God, he has to approach a guru, who is God’s servant and His representative. Unless one approaches a bona fide guru, he cannot understand the nature of God, or man’s relationship with Him. So accepting a guru is not a fashion but a necessity. However, a guru is not a person who simply manufactures gold or juggles words just to attract foolish people and make money. An actual guru is one who is fully trained in the ocean of spiritual knowledge, or Vedic knowledge. Vedic words are not ordinary material sound vibrations. They are completely spiritual. The Hare Kåñëa mahä-mantra, for instance, is a purely spiritual sound. Once a person is fully trained in the ocean of spiritual sound, he becomes a guru and is no longer interested in material life. In fact, the definition of guru is “one who is no longer interested in material things.” He has taken shelter of the Supreme Lord, and his material desires have completely ceased. One should approach such a bona fide guru, surrender unto him,

“Meaning of Guru”:

Morning Walk — December 13, 1973, Los Angeles.

First of all, try to understand what is the meaning of guru. Guru means heavy. So one who knows more than you, or one who knows perfectly, that, he is guru. So if you know anything perfectly, then you are guru. But if you do not know anything perfectly, then you are not a guru. You are rascal. So guru means one who knows perfectly. So if you find out somebody, that he knows everything perfectly, then he is guru. That is the first prayer of Gurvañöaka. Saàsära-dävänala-léòha-loka-träëäya käruëya-ghanäghanatvam **. Everyone is in the blazing fire of this material existence. It is just like forest fire. Just like if there is fire in the forest, all the inhabitants of forest, all the animals, they become so much in perturbed condition. So guru means to rescue from this forest fire. So therefore it is said, ghanäghanatvam. A forest fire can be reduced or can be extinguished… Fire, there must be water. But wherefrom the water will come? Your fire brigade, bucket full of water, will not save. The water must come from cloud. So therefore guru is the cloud. He has taken the mercy from the ocean, or from God, and he pours the mercy. Immediately the fire is extinguished, and you are saved. This is the saàsära-dävänala-léòha-loka-träëäya käruëya-ghanäghanatvam, präptasya… **. One who has received mercy from the Supreme, he can save. Nobody can save. Your so-called fire brigade bucket or bucket full of water will not save. That is not possible. So as these rascals are simply trying to extinguish the blazing fire of material existence by so-called bucketful of water, it will not save. It will be waste of time. If the cloud comes, then it will be saved. So guru is the cloud. That is… Saàsära-dävänala-léòha-loka-träëäya käruëya-ghanä… **. Ghanäghanatvam means cloud, dense cloud. As soon as there is dense cloud and pours water, finished, all blazing fire finished. That is guru. And Narottama däsa Öhäkura says, soàsära-biñänale dibäniçi hiyä jvale: “My heart is burning by the fire of this material existence.” Juòäite nä kainu upäya: “I did not make any arrangement for getting out of this fire.” Golokero prema-dhana, hari-näma-saìkértana: “Now this hari-näma-saìkértana is coming from Goloka, from the spiritual world. I did not takes care of it.” He is lamenting. So this is the fire extinguish instrument. Chant Hare Kåñëa in this age, and the fire will be extinguished. [break] …prema-dhana hari-näma-saìkértana, rati nä janmilo kene täya.

“A Spiritual Master”:

This phrase had 2315 in the Veda Base; however, here is a sample.

Çré Caitanya-caritämåta 1975 Edition, Madhya-lila 15.117

ñëa-bhakti raghunandana haite

ataeva pitä—raghunandana ämära niçcite

“Hearing Mukunda däsa give this proper decision, Çré Caitanya Mahäprabhu confirmed it, saying, ‘Yes, it is correct. One who awakens devotion to Kåñëa is certainly a spiritual master.’”

Çré Caitanya-caritämåta Adi-lila 1.34 Purport.

Kåñëadäsa Kaviräja Gosvämé has composed this Sanskrit verse for the beginning of his book, and now he will explain it in detail. He offers his respectful obeisances to the six principles of the Absolute Truth. Gurün is plural in number because anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master.

Çré Caitanya-caritämåta Madhya-Lila 24.330 Purport.

The mahä-bhägavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kåñëa by the word däsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord and performing saìkértana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiñëava. When one has attained the topmost position of mahä-bhägavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru. However, if one is highly qualified but is not a Vaiñëava, he cannot be accepted as a guru. One cannot be a brähmaëa unless one is a Vaiñëava. If one is a Vaiñëava, he is already a brähmaëa. If a guru is completely qualified as a Vaiñëava, he must be accepted as a brähmaëa even if he is not born in a brähmaëa family. The caste system method of distinguishing a brähmaëa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brähmaëa and äcärya. If one is not a qualified brähmaëa, he is not expert in studying the Vedic literatures. Nänä-çästra-vicäraëaika-nipuëau. Every Vaiñëava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic çästras.

Science of Self Realization, Chapter 1b.

Ms. Nixon: How can one tell a bona fide spiritual master from a fake?

Çréla Prabhupäda: Whoever teaches how to know God and how to love Him—he is a spiritual master

Science of Self Realization, Chapter 2a.

Christian, Muhammadan, Hindu—it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, “Just try to love God.” Anyone—it doesn’t matter who—be he Hindu, Muslim, or Christian, is a guru if he convinces people to love God. That is the test. The guru never says, “I am God,” or “I will make you God.” The real guru says, “I am a servant of God, and I will make you a servant of God also.” It doesn’t matter how the guru is dressed. As Caitanya Mahäprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” A genuine spiritual master simply tries to get people to become devotees of Kåñëa, or God. He has no other business.

Lecture on Lecture on Teachings of Lord Caitanya — Seattle, September 25, 1968.

Prabhupäda: So a spiritual master… Just like Kåñëa is spiritual master, and Lord Caitanya is spiritual master. We are talking about Lord Caitanya’s teaching to Sanätana Gosvämé. That means Lord Caitanya is the spiritual master. Similarly, in the Bhagavad-gétä we find Arjuna is taught by Kåñëa Bhagavad-gétä. So there is no difficulty to understand who is spiritual master. Is there any difficulty? Because we see that Lord Caitanya is teaching Sanätana Gosvämé and Kåñëa is teaching Arjuna. So both Lord Caitanya and Kåñëa are spiritual master. Is there any difficulty to understand? So anyone who represents Lord Caitanya and Kåñëa, he is spiritual master. That’s all. Anyone who speaks exactly what Lord Caitanya said, exactly what Kåñëa said, then he is spiritual master. Just like a teacher who says that “I have passed M.A.” Now what is the proof? That means if he speaks exactly like persons who have passed M.A. examination, then he is M.A. A medical practitioner who is approved by other medical practitioners in the medical college, he is medical practitioner. Similarly, if you want to test who is spiritual master, you have to see the standard spiritual master, Kåñëa and Lord Caitanya and similar. Even Lord Jesus Christ, there are…, Lord Buddha, they are also spiritual masters, but they spoke in different circumstances. That is different thing. But if you want to know who is a spiritual master, then you have to test him whether he is speaking exactly like the bona fide spiritual master. Çré Narottama däsa Öhäkura has explained about this, who is spiritual master. What is that? He says, sädhu çästra guru väkya tinete kariyä aikya. If you want to advance yourself in spiritual science, then you have to test these three things. What is that? Sädhu, saintly person. Sädhu, çästra, scriptures, and spiritual master. Now suppose you want to know who is a spiritual master. Then you have to test whether he’s speaking just like other saintly persons and whether he’s following scriptures. Sädhu çästra. So you have to test a spiritual master by corroborating whether he is speaking according to the scriptural injunction, whether he’s speaking to other saintly persons. So in the world, anywhere you go, the standard spiritual master… Take it, Lord Jesus Christ or Buddha or Çaìkara or Rämänujäcärya or Caitanya—nobody will say that you make adjustment here and live peacefully. Everyone will say that you have to extinguish this material existence. Lord Buddha says nirväëa, and Çaìkara says brahma satyaà jagan mithyä, and Kåñëa says sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. Lord Jesus Christ says that “You have to go the kingdom of God. Just come with me.” So nobody says that “Let us make United Nation organization and stick up to thousands of flags, and let there be peace and prosperity, and let the war go on in any part of the world.” That is not spiritual master. Spiritual master means that he is interested with the other world beyond this material world. That is spiritual master. Yes?

Woman: What then is a master?

Prabhupäda: Master means who is master of the science. That’s all. He must know everything of spiritual life. That is master.

“What is a Spiritual Master”:

Krishna-consciousness The Topmost Yoga System,, Chapter 7.

What is a spiritual master? He is a person conversant with the science of Kåñëa.

“Äcärya is defined”:

Çré Caitanya-caritämåta Adi-lélä 1.46 Purport.

In the Väyu Puräëa an äcärya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations, and teaches his disciples to act in the same way.

The Qualifications of a Bona Fide Spiritual Master.

Çré Caitanya-caritämåta Madhya-lélä 7.128

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tara’ ei deça

“Instruct everyone to follow the orders of Lord Çré Kåñëa as they are given in Bhagavad-gétä and Çrémad-Bhägavatam. In this way become a spiritual master and try to liberate everyone in this land.”

Çré Caitanya-caritämåta Madhya-lélä 8.128

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ‘guru’ haya

“Whether one is a brähmaëa, a sannyäsé or a çüdra-regardless of what he is-he can become a spiritual master if he knows the science of Kåñëa.”

Nectar Of Instruction Text 1.

vaco vegaà manasaù krodha-vegaà

jihvä-vegam udaropastha-vegam

etän vegän yo viñaheta dhéraù

sarvam apémäà påthivéà sa çiñyät

“A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.”

Çrémad-Bhägavatam 11.3.21 [cited: Çrémad-Bhägavatam 5.14.41]

tasmäd guruà prapadyeta

jijïäsuù çreya uttamam

çäbde pare ca niñëätaà

brahmaëy upaçamäçrayam

“Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation. The qualification of his spiritual master is that he must have realized the conclusion of the scriptures by deliberation and be able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters.”

Çrémad-Bhägavatam 5.5.18,

gurur na sa syät sva-jano na sa syät

pitä na sa syäj janané na sä syät

daivaà na tat syän na patiç ca sa syän

na mocayed yaù samupeta-måtyum

“One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.”

The Identity of the Spiritual Master. The Spiritual Master as a Manifestation or Representative of Kåñëa, the Supreme Personality of Godhead:

Çrémad-Bhägavatam 11.17.27,

äcäryaà mäà vijänéyän

nävamanyeta karhicit

na martya-buddhyäsüyeta

sarva-devamayo guruù

“One should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”

Çrémad-Bhägavatam Canto Eleven [cited: The Nectar of Devotion]

“My dear King, a disciple has to accept the spiritual master not only as spiritual master, but also as the representative of the Supreme Personality of Godhead and the Supersoul. In other words, the disciple should accept the spiritual master as God because he is the external manifestation of Kåñëa.”

Çré Caitanya-caritämåta Ädi-lélä 1.45

guru kåñëa-rüpa hana çästrera pramäëe

guru-rüpe kåñëa kåpä karena bhakta-gaëe

“According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kåñëa. Lord Kåñëa in the form of the spiritual master delivers His devotees.”

Çré Caitanya-caritämåta Madhya-lélä 22.47,

kåñëa yadi kåpä kare kona bhägyaväne

guru-antaryämi-rüpe çikhäya äpane

“Kåñëa is situated in everyone’s heart as caitya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives one lessons to progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.”

Çré Caitanya-caritämåta Madhya-lélä 22.48,

naivopayanty apacitià kavayas taveça

brahmäyuñäpi kåtam åddha-mudaù smarantaù

yo ‘ntar bahis tanu-bhåtäm açubhaà vidhunvann

äcärya-caittya-vapuñä sva-gatià vyanakti

“O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmä, for You appear in two features-externally as the äcärya and internally as the Supersoul-to deliver the embodied living being by directing him how to come to You.”

Çrémad-Bhägavatam 4.29.51,

…One who is an actually bona fide spiritual master, representative of Kåñëa, is not different from Kåñëa.

PURPORT: Çréla Viçvanätha Cakravarté Öhäkura says: säkñäd-dhari-tvena samasta-çästrair uktas tathä bhävyata eva sadbhiù**. The spiritual master is described in every scripture as the representative of the Supreme Personality of Godhead. The spiritual master is accepted as identical with the Supreme Personality of Godhead because he is the most confidential servant of the Lord (kintu prabhor yaù priya eva tasya)…. [The pure devotee spiritual master] is to be understood as the Supreme Personality of Godhead personally present … consulting a bona fide spiritual master means consulting the Supreme Personality of Godhead personally. One should therefore take shelter of such a bona fide spiritual master.

Çré Caitanya-caritämåta Ädi-lélä 1.45,

guru kåñëa-rüpa hana çästrera pramäëe

guru rüpe kåñëa kåpä karena bhakta-gaëe

“According to the deliberate opinion of all revealed scriptures, the spiritual master is no different from Kåñëa. Lord Kåñëa in the form of the spiritual master delivers His devotees.”

PURPORT: The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.

Çré Caitanya-caritämåta Ädi-lélä 1.47,

çikñä-guruke ta’ jäni kåñëera svarüpa

antaryämé, bhakta-çreñöha,-ei dui rüpa

“One should know the instructing spiritual master to be the personality of Kåñëa. Lord Kåñëa manifests Himself as the Supersoul and as the greatest devotee of the Lord.”

PURPORT: Çréla Kåñëadäsa Kaviräja Gosvämé states that the instructing spiritual master is a bona fide representative of Çré Kåñëa. Çré Kåñëa Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramätmä, our constant companion, and from without He teaches from Bhagavad-gétä as the instructing spiritual master…. Our only shelter is the Supreme Lord, and one who teaches how to approach Kåñëa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge.

The disciple must accept the spiritual master as the representative of the Supreme Personality of Godhead and the Superoul: The Nectar of Devotion, Chapter 7.

[In the Eleventh Canto of the Çrémad-Bhägavatam] Sage Prabuddha continued to speak to the King [Nimi] as follows: “My dear King, a disciple has to accept the spiritual master not only as spiritual master, but also as the representative of the Supreme Personality of Godhead and the Supersoul. In other words, the disciple should accept the spiritual master as God because he is the external manifestation of Kåñëa.” This is confirmed in every scripture, and a disciple should accept the spiritual master as such.

Kåñëa instructs that the spiritual master must be accepted as His very self and therefore must not be envied: The Nectar of Devotion, Chapter 7.

In the Eleventh Canto of Çrémad-Bhägavatam, Seventeenth, Chapter, 27th verse, it is stated by Lord Kåñëa: “My dear Uddhava, the spiritual master must be accepted not only as My representative but as My very self. He must never be considered on the same level with an ordinary human being. One should never be envious of the spiritual master, as one may be envious of an ordinary man. The spiritual master should always be seen as the representative of the Supreme Personality of Godhead, and by serving the spiritual master, one is able to serve all the demigods.”

The spiritual master is a direct manifestation of the Lord, and therefore is nondifferent from Kåñëa: Çré Caitanya-caritämåta Ädi-lélä 1.44,

yadyapi ämära guru—caitanyera däsa

tathäpi jäniye ämi täìhära prakäça

Although I know that my spiritual master is the servitor of Çré Caitanya, I know him also as a plenary manifestation of the Lord.

PURPORT: Every living entity is essentially a servant of the Supreme Personality of Godhead, and the spiritual master is also His servant. Still, the spiritual master is a direct manifestation of the Lord. With this conviction, a disciple can advance in Kåñëa consciousness. The spiritual master is no different from Kåñëa because he is a manifestation of Kåñëa.

Gurun (the spiritual masters) as one of six principles of the Absolute Truth: Çré Caitanya-caritämåta Ädi-lélä 1.34,

vande gurün éça-bhaktän

éçam éçävatärakän

tat-prakäçäàç ca tac-chaktéù

kåñëa-caitanya-saàjïakam

I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies, and the primeval Lord Himself, Çré Kåñëa Caitanya.

PURPORT: [Kåñëadäsa Kaviräja Gosvämé] offers his respectful obeisances to the six principles of the Absolute Truth…. Tat-prakäçän indicates the direct manifestation of the Supreme Personality of Godhead, Nityänanda Prabhu, and the initiating spiritual master.

The Supreme Personality of Godhead has simultaneously entered and not entered the spiritual master: Çrémad-Bhägavatam 7.12.15,

agnau guräv ätmani ca

sarva-bhüteñv adhokñajam

bhütaiù sva-dhämabhiù paçyed

apraviñöaà praviñöavat

One should realize that in the fire, in the spiritual master, in one’s self and in all living entities—in all circumstances and conditions—the Supreme Personality of Godhead, Viñëu, has simultaneously entered and not entered. He is situated externally and internally as the full controller of everything.

By surrendering to and offering respects to the guru, one surrenders to and offers respects to God: The Science of Self-Realization, Chapter 2a, What is a Guru?

The guru is Kåñëa’s representative, the former äcäryas’ representative. Kåñëa says that all äcäryas are His representatives; therefore the guru should be offered the same respect one would offer to God. As Viçvanätha Cakravarté Öhäkura says in his prayers to the spiritual master, yasya prasädäd bhagavat-prasädaù: ** “ By the mercy of the spiritual master, one receives the benediction of Kåñëa.” Thus, if we surrender to the bona fide guru, we surrender to God. God accepts our surrender to the guru.

In the Bhagavad-gétä (18.66) Kåñëa instructs:

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” Someone may argue, “Where is Kåñëa? I shall surrender to Him.”

But no, the process is that we first surrender to Kåñëa’s representative; then we surrender to Kåñëa. Therefore it is said, säkñäd-dharitvena samasta-çästraiù: the guru is as good as God. When we offer respects to the guru, we are offering respects to God. Because we are trying to be God conscious, it is required that we learn how to offer respects to God through God’s representative. In all the çästras the guru is described to be as good as God, but the guru never says, “I am God.” The disciple’s duty is to offer respect to the guru just as he offers respect to God, but the guru never thinks, “My disciples are offering me the same respect they offer to God; therefore I have become God.” As soon as he thinks like this, he becomes a dog instead of God. Therefore Viçvanätha Cakravarté says, kintu prabhor yaù priya eva tasya. Because he is the most confidential servitor of God, the guru is offered the same respect that we offer God. God is always God, guru is always guru. As a matter of etiquette, God is the worshipable God, and guru is the worshiper God (sevaka-bhagavän). Therefore the guru is addressed as prabhupäda. The word prabhu means “lord,” and päda means “position.” Thus prabhupäda means “he who has taken the position of the Lord.” This is the same as säkñäd-dharitvena samasta-çästraiù.

Only if we are very serious about understanding the science of God is a guru required. We should not try to keep a guru as a matter of fashion. One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but we should also remember how to carry out his orders. In the Bhagavad-gétä (4.34) Çré Kåñëa Himself tells us the method of seeking out and approaching the guru:

tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

The first process is that of surrender. We have to find an exalted person and willingly surrender before him. The çästras enjoin that before we take a guru we study him carefully to find out whether we can surrender to him. We should not accept a guru suddenly, out of fanaticism. That is very dangerous. The guru should also study the person who wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and disciple. Everything is provided, but we must take up the process seriously. Then we can be trained to become a bona fide disciple. First we must find a bona fide guru, establish our relationship with him, and act accordingly. Then our life will be successful, for the guru can enlighten the sincere disciple who is in darkness

The spiritual master, who is the best of the brähmaëas and Vaiñëavas, is as good as the Supreme Personality of Godhead: Çrémad-Bhägavatam 7.14.41,

puruñeñv api räjendra

supätraà brähmaëaà viduù

tapasä vidyayä tuñöyä

dhatte vedaà hares tanum

My dear King, of all persons a qualified brähmaëa must be accepted as the best within this material world because such a brähmaëa, by practicing austerity, Vedic studies and satisfaction, becomes the counterpart body of the Supreme Personality of Godhead.

PURPORT: From the Vedas we learn that the Personality of Godhead is the Supreme Person. Every living entity is an individual person, and the Supreme Personality of Godhead, Kåñëa, is the Supreme Person. A brähmaëa who is well versed in Vedic knowledge and fully conversant with transcendental matters becomes a representative of the Supreme Personality of Godhead, and therefore one should worship such a brähmaëa or Vaiñëava. A Vaiñëava is superior to a brähmaëa because whereas a brähmaëa knows that he is Brahman, not matter, a Vaiñëava knows that he is not only Brahman but also an eternal servant of the Supreme Brahman. Therefore, worship of a Vaiñëava is superior to worship of the Deity in the temple. Viçvanätha Cakravarté Öhäkura says, säkñäd-dharitvena samasta-çästraiù: in all the scriptures the spiritual master, who is the best of the brähmaëas, the best of the Vaiñëavas, is considered to be as good as the Supreme Personality of Godhead.

The spiritual master is called äçraya-vigraha, or the manifestation of the Lord of whom one must take shelter: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an äcärya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called äçraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter.

One should respect as God, and serve, the servants of God: Çrémad-Bhägavatam 1.2.16 Purport.

The servants of God are to be respected as God by the devotees who actually want to go back to Godhead. Such servants of God are called mahätmäs, or térthas, and they preach according to particular time and place. The servants of God urge people to become devotees of the Lord…. The servants of God come to propagate God consciousness, and intelligent people should cooperate with them in every respect. By serving the servant of God, one can please God more than by directly serving the Lord. The Lord is more pleased when He sees that His servants are properly respected because such servants risk everything for the service of the Lord and so are very dear to the Lord.

The oneness of the spiritual master with the Personality of Godhead exists in terms of his being very dear to the Lord: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Çré Nityänanda Prabhu…. The real Vedic philosophy is acintya-bhedäbheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Çréla Raghunätha däsa Gosvämé confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Çré Kåñëa). Çréla Jéva Gosvämé, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee’s observation of the spiritual master and Lord Çiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Çréla Raghunätha däsa Gosvämé and Çréla Jéva Gosvämé, later äcäryas like Çréla Viçvanätha Cakravarté Öhäkura have confirmed the same truths. In his prayers to the spiritual master, Çréla Viçvanätha Cakravarté Öhäkura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauòéya Vaiñëavas therefore worship Çréla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient literatures of devotional service and in the more recent songs of Çréla Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura and other unalloyed Vaiñëavas, the spiritual master is always considered either one of the confidential associates of Çrématé Rädhäräëé or a manifested representation of Çréla Nityänanda Prabhu.

The Lord’s representative, the guru, is as good as the Lord Himself because he speaks only what is spoken by the Lord: Çrémad-Bhägavatam 8.24.48 Purport.

One should adopt the instructions of the Supreme Personality of Godhead, who is described here as guror guruù, the spiritual master of all other spiritual masters.

Because the spiritual master transmits Kåñëa’s instructions without change, he is the same as the Personality of Godhead: Çrémad-Bhägavatam 7.15.27 Purport.

Bhagavad-gétä, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in text Çrémad-Bhägavatam 7.15.26, jïäna-dépa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead.

The spiritual master is as good as the Supreme Personality of Godhead because he represents the Lord by giving knowledge to others: Çrémad-Bhägavatam 5.10.19,

ahaà ca yogeçvaram ätma-tattva-

vidäà munénäà paramaà guruà vai

prañöuà pravåttaù kim ihäraëaà tat

säkñäd dharià jïäna-kalävatérëam

I consider your good self the most exalted master of mystic power. You know the spiritual science perfectly well. You are the most exalted of all learned sages, and you have descended for the benefit of all human society. You have come to give spiritual knowledge, and you are a direct representative of Kapiladeva, the incarnation of God and the plenary portion of knowledge. I am therefore asking you, O spiritual master, what is the most secure shelter in this world?

PURPORT: Although Jaòa Bharata was an ordinary living entity, he had inherited all the knowledge given by the Supreme Personality of Godhead, Kapiladeva. He could therefore be taken directly as the Supreme Personality of Godhead. As confirmed by Çréla Viçvanätha Cakravarté Öhäkura in his stanzas to the spiritual master: säkñäd-dharitvena samasta-çästraiù. An exalted personality like Jaòa Bharata is as good as the Supreme Personality of Godhead because he fully represents the Lord by giving knowledge to others. Jaòa Bharata is herein accepted as the direct representative of the Supreme Personality of Godhead because he was imparting knowledge on behalf of the Supreme Lord. Therefore Mahäräja Rahügaëa concluded that it was appropriate to ask him about ätma-tattva, the spiritual science. Tad-vijïänärthaà sa gurum eväbhigacchet [Muëdaka Upaniñad 1.2.12]. This Vedic injunction is also confirmed herein. If anyone is at all interested in knowing the spiritual science (brahma-jijïäsä), he must approach a guru like Jaòa Bharata.

The spiritual master, who acts on behalf of the Supreme Lord, is as good as the Supreme Lord: Çrémad-Bhägavatam 8.24.46 Purport.

The representative of the Supreme Personality of Godhead who acts to spread Kåñëa consciousness is also guided by the Supreme Lord to act properly in executing the Lord’s order. Such a person may appear to be an ordinary human being, but because he acts on behalf of the Supreme Personality of Godhead, the supreme spiritual master, he is not to be neglected as ordinary. It is therefore said, äcäryaà mäà vijänéyät [Çrémad-Bhägavatam 11.17.27]: an äcärya who acts on behalf of the Supreme Personality of Godhead should be understood to be as good as the Supreme Lord Himself…. Viçvanätha Cakravarté Öhäkura has advised that the spiritual master acting on the Supreme Lord’s behalf must be worshiped as being as good as the Supreme Lord, for he is the Lord’s most confidential servant in broadcasting the Lord’s message for the benefit of the conditioned souls involved in the material world.

The guru acts as a representative of Kåñëa: Teachings of Lord Kapila, the Son of Devahuti Verse 28 Purport.

Human life is meant for understanding our situation, and we should take instructions from Bhagavad-gétä. Arjuna is personally teaching us by accepting Kåñëa as his guru. He asks Kåñëa to become his spiritual master and teach him. The lessons given by Çré Kåñëa are not simply meant for Arjuna but for everyone. Kåñëa tells us in Bhagavad-gétä that we should search out a guru. The first guru is Çré Kåñëa Himself, and whoever represents Çré Kåñëa is also a guru. If I am a businessman, and someone goes to canvass for my business and takes orders for me, he is my representative. If he simply says that he is my representative and yet takes some orders but uses the money for something else, he is not really my representative.

Kåñëa’s representative does not say, “I have become Kåñëa.” Such a person is neither a representative nor a guru. He is simply a cheater. Kåñëa’s representative is one who canvasses for Kåñëa. Kåñëa says, “Give up everything and surrender unto Me.” Kåñëa’s representative says, “Give up everything and simply surrender unto Kåñëa.” This is certainly not very difficult to understand. Anyone can become Kåñëa’s representative.

The pure devotee spiritual master is the representative of the Lord and is honored equally with the Lord: Çrémad-Bhägavatam 1.1.15 Purport.

To take shelter of the lotus feet of the Lord means to take shelter of the pure devotees. The pure devotees whose only business is serving are honored by the names Prabhupäda and Viñëupäda, which indicate such devotees to be representatives of the lotus feet of the Lord. Anyone, therefore, who takes shelter of the lotus feet of a pure devotee by accepting the pure devotee as his spiritual master can be at once purified. Such devotees of the Lord are honored equally with the Lord because they are engaged in the most confidential service of the Lord, for they deliver out of the material world the fallen souls whom the Lord wants to return home, back to Godhead. Such pure devotees are better known as vice-lords according to revealed scriptures. The sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but always considers himself to be a humble servant of the servant of the Lord [Cc. Madhya 13.80]. This is the pure devotional path.

The spiritual master should be respected like the Supreme Personality of Godhead; when seen, one should offer obeisances:

Çrémad-Bhägavatam 4.22.4 Purport.

As it is said by Çréla Viçvanätha Cakravarté Öhäkura, säkñäd-dharitvena samasta-çästraiù: a spiritual master or the paramparä-äcärya should be respected exactly like the Supreme Personality of Godhead…. Whenever an äcärya is seen, one should immediately bow down before him.

Çrémad-Bhägavatam 4.28.43,

The disciple should accept the spiritual master as the Supreme Personality of Godhead:The disciple accepts the spiritual master as the Supreme Personality of Godhead…. Since the spiritual master is the most confidential servant of the Lord, he should be treated exactly like the Supreme Personality of Godhead. The spiritual master should never be neglected or disobeyed, like an ordinary person.

It is the duty of the disciple to respect the spiritual master as much as God: The Science of Self-Realization, Chapter 1b, What is Krishna-consciousness.

Ms. Nixon: You have said that you are not God, and yet it appears to me, as an outsider, that your devotees treat you as if you were God.

Çréla Prabhupäda: Yes, that is their duty. Because the spiritual master is executing God’s order, he should be respected as much as God, just as a government officer should be respected as much as the government because he executes the government’s order. Even if an ordinary policeman comes, you have to respect him because he is a government man. But that does not mean he is the government. Säkñäd-dharitvena samasta-çästrair uktas tathä bhävyata eva sadbhiù: ** “The spiritual master is to be honored as much as the Supreme Lord because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities.”

Ms. Nixon: I also wonder about the many beautiful material things that the devotees bring you. For instance, you left the airport in a beautiful, fancy car. I wonder about this because…

Çréla Prabhupäda: That teaches the disciples how to regard the spiritual master as good as God. If you respect the government representative as much as you respect the government, then you must treat him opulently. If you respect the spiritual master as much as God, then you must offer him the same facilities you would offer to God. God travels in a golden car. If the disciples offer the spiritual master an ordinary motorcar, it would not be sufficient because the spiritual master has to be treated like God. If God comes to your home, will you bring him an ordinary motorcar—or will you arrange for a golden car?

One should not accept the spiritual master as an ordinary human being: Çrémad-Bhägavatam 4.20.13 Purport.

The Lord helps us by giving us directions how to act in devotional service and thus advance on the path back home, back to Godhead. He instructs us outwardly in the form of the spiritual master. Therefore, one should not accept the spiritual master as an ordinary human being. The Lord says, äcäryaà mäà vijänéyän nävamanyeta karhicit: one should not treat the spiritual master as an ordinary human being because he is the substitute for the Supreme Personality of Godhead (Çrémad-Bhägavatam 11.17.27). One should treat the spiritual master as the Supreme Personality of Godhead and never be envious of him or consider him to be an ordinary human being.

As the external manifestation of Kåñëa, the spiritual master is worshiped on the same level as the Lord: Kåñëa Book,, Chapter 47,

Uddhava advised the gopés that they could be saved from the fire of separation by closing their eyes and meditating on the activities of Kåñëa from the very beginning of their association with Him. From the outside, the gopés could visualize all the pastimes of Kåñëa by hearing the descriptions of Uddhava, and from inside they could remember those pastimes. From the instruction of Uddhava, the gopés could understand that Kåñëa was not separate from them. As they were constantly thinking of Kåñëa, Kåñëa was also thinking of them constantly while at Mathurä.

Uddhava’s messages and instructions saved the gopés from immediate death, and the gopés acknowledged the benediction from Uddhava. Uddhava practically acted as the preceptor spiritual master of the gopés, and they in return worshiped him as they would worship Kåñëa. It is recommended in authoritative scriptures that the spiritual master should be worshiped on the level of the Supreme Personality of Godhead, because of his being His very confidential servitor, and it is accepted by great authorities that the spiritual master is the external manifestation of Kåñëa. The gopés were relieved from their transcendental burning condition by realizing that Kåñëa was with them. Internally, they remembered His association within their hearts, and externally Uddhava helped them to appreciate Kåñëa by conclusive instructions.

If the disciple considers the spiritual master, who is as good as the Supreme Personality of Godhead, to be an ordinary man, his Vedic studies and austerities will have no effect: Çrémad-Bhägavatam 7.15.26-27,

yasya säkñäd bhagavati

jïäna-dépa-prade gurau

martyäsad-dhéù çrutaà tasya

sarvaà kuïjara-çaucavat

The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.

PURPORT: It is recommended that one honor the spiritual master as being on an equal status with the Supreme Personality of Godhead. Säkñäd-dharitvena samasta-çästraiù. This is enjoined in every scripture. Äcäryaà mäà vijänéyät [Çrémad-Bhägavatam 11.17.27]. One should consider the äcärya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are all useless, like the bathing of an elephant. An elephant bathes in a lake quite thoroughly, but as soon as it comes on the shore it takes some dust from the ground and strews it over its body. Thus there is no meaning to the elephant’s bath. One may argue by saying that since the spiritual master’s relatives and the men of his neighborhood consider him an ordinary human being, what is the fault on the part of the disciple who considers the spiritual master an ordinary human being? … If the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple’s Vedic studies and austerities.

One who thinks the spiritual master in disciplic succession as an ordinary man is taken to be a resident of hell: Padma Puräëa cited: Çrémad-Bhägavatam 4.21.12,

arcye viñëau çilä-dhér guruñu nara-matir vaiñëave jäti-buddhir

viñëor vä vaiñëavänäà kali-mala-mathane päda-térthe ‘mbu-buddhiù

çré-viñëor nämni mantre sakala-kaluña-he çabda-sämänya-buddhir

viñëau sarveçvareçe tad-itara-sama-dhér yasya vä näraké saù

“One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaiñëava in the acyuta-gotra to belong to a certain caste or creed, or who thinks of caraëämåta or Ganges water as ordinary water, is taken to be a resident of hell.”

One is forbidden to think the äcärya an ordinary human being: Çrémad-Bhägavatam 7.7.14 Purport.

It is said, täìra väkya, kriyä, mudrä vijïeha nä bujhaya [Çré Caitanya-caritämåta . Madhya 23.39]. Even if a man is very advanced in learning, he cannot understand the behavior of a Vaiñëava. Anyone can take shelter of a pure Vaiñëava, without fear…. Närada Muni , Haridäsa Öhäkura and similar äcäryas especially empowered to broadcast the glories of the Lord cannot be brought down to the material platform. Therefore one is strictly forbidden to think that the äcärya is an ordinary human being (guruñu nara-matiù).

The empowered spiritual master, invested by Kåñëa with power of attorney, can act independently: Çré Caitanya-caritämåta Madhya-lélä 10.136-37

eta çuni’ särvabhauma prabhure puchila

puré-gosäïi çüdra-sevaka käìhe ta’ räkhila

prabhu kahe,-éçvara haya parama svatantra

éçvarera kåpä nahe veda-paratantra

“After hearing this, Särvabhauma Bhaööäcärya asked Çré Caitanya Mahäprabhu, “Why did Éçvara Puré keep a servant who comes from a çüdra family?” Çré Caitanya Mahäprabhu said, “Both the Supreme Personality of Godhead and the spiritual master, Éçvara Puré, are completely independent. Therefore the mercy of the Supreme Personality of Godhead and Éçvara Puré is not subjected to any Vedic rules and regulations.”

PURPORT: Särvabhauma Bhaööäcärya here asked Çré Caitanya Mahäprabhu why Éçvara Puré accepted a disciple from a çüdra family. According to the småti-çästra, which gives directions for the management of the varëäçrama institution, a brähmaëa cannot accept a disciple from the lower castes. In other words, a kñatriya, vaiçya or çüdra cannot be accepted as a servant. If a spiritual master accepts such a person, he is contaminated. Särvabhauma Bhaööäcärya therefore asked why Éçvara Puré accepted a servant or disciple born of a çüdra family.

In answer to this, Çré Caitanya Mahäprabhu replied that His spiritual master, Éçvara Puré, was so empowered that he was as good as the Supreme Personality of Godhead. As such, Éçvara Puré was the spiritual master of the whole world. He was not a servant to any mundane rule or regulation. An empowered spiritual master like Éçvara Puré can bestow his mercy upon anyone, irrespective of caste or creed. The conclusion is that an empowered spiritual master is authorized by Kåñëa and should be considered to be as good as the Supreme Personality of Godhead Himself. That is the verdict of Viçvanätha Cakravarté: säkñäd-dharitvena samasta-çästraiù. An authorized spiritual master is as good as Hari, the Supreme Personality of Godhead. If Hari is free to act as He likes, the empowered spiritual master is also free. As Hari is not subject to the criticism of mundane rules and regulations, the spiritual master empowered by Him is also not subjected. According to Caitanya-caritämåta (Antya-lélä 7.11): kåñëa-çakti vinä nahe tära pravartana. An authorized spiritual master empowered by Kåñëa can spread the glories of the holy name of the Lord, for he has power of attorney from the Supreme Personality of Godhead. In the mundane world, anyone possessing his master’s power of attorney can act on behalf of his master. Similarly, a spiritual master empowered by Kåñëa through his bona fide spiritual master should be considered as good as the Supreme Personality of Godhead Himself.

The spiritual master’s eternal identity and occupation: Çré Caitanya-caritämåta Ädi-lélä 1.44 Purport.

Every living entity is eternally a servant of Çré Kåñëa Caitanya; therefore the spiritual master cannot be other than a servant of Lord Caitanya. The spiritual master’s eternal occupation is to expand the service of the Lord by training disciples in a service attitude.

The spiritual master is considered either one of the confidential associates of Rädhäräëé or a manifested representation of Nityänanda: Çrémad-Bhägavatam 11.17.27 Purport.

In his prayers to the spiritual master, Çréla Viçvanätha Cakravarté Öhäkura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauòéya Vaiñëavas therefore worship Çréla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient literatures of devotional service and in the more recent songs of Çréla Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura and other unalloyed Vaiñëavas, the spiritual master is always considered either one of the confidential associates of Çrématé Rädhäräëé or a manifested representation of Çréla Nityänanda Prabhu.

The spiritual master as an associate of the gopés: Çré Çré-gurv-añöaka Verse 6.

nikuïja-yüno rati-keli-siddhyai

yä yälibhir yuktir apekñaëéyä

taträti-däkñyäd ati-vallabhasya

vande guroù çré-caraëäravindam

“The spiritual master is very dear because he is expert in assisting the gopés, who at different times make different tasteful arrangements for the perfection of Rädhä and Kåñëa’s conjugal loving affairs within the groves of Våndävana. I offer my most humble obeisances unto the lotus feet of such a spiritual master.”

The difference between the spiritual master and the Supreme Personality of Godhead: Çrémad-Bhägavatam 7.15.27 Purport.

The spiritual master is called sevaka-bhagavän, the servitor Personality of Godhead, and Kåñëa is called sevya-bhagavän, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Kåñëa, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.

The spiritual master is the jéva-tattva servitor of the Lord: Çré Caitanya-caritämåta Ädi-lélä 7.14,

In Caitanya-caritämåta (Ädi-lélä 5.142) it is said, ekale éçvara kåñëa, ära saba bhåtya: the only supreme master is Kåñëa, and all others, both viñëu-tattva and jéva-tattva, engage in the service of the Lord. Both the viñëu-tattva (as Nityänanda Prabhu and Advaita) and the jéva-tattva (çréväsädi-gaura-bhakta-vånda) engage in the service of the Lord, but one must distinguish between the viñëu-tattva servitors and the jéva-tattva servitors. The jéva-tattva servitor, the spiritual master, is actually the servitor God. As explained in previous verses, in the absolute world there are no such differences, yet one must observe these differences in order to distinguish the Supreme from His subordinates.

The spiritual master strictly follows the principle of disciplic succession and of scripture.

The Absolute Necessity of a Spiritual Master: The knowledge received from the guru descends from the Lord Himself through disciplic succession: The Science of Self-Realization, Chapter 2b.

The transcendental knowledge of the Vedas was first uttered by God to Brahmä, the creator of this particular universe. From Brahmä the knowledge descended to Närada, from Närada to Vyäsadeva, from Vyäsadeva to Madhva, and in this process of disciplic succession the transcendental knowledge was transmitted by one disciple to another till it reached Lord Gauräìga, Çré Kåñëa Caitanya, who posed as the disciple and successor of Çré Éçvara Puré. The present Äcäryadeva is the tenth disciplic representative from Çré Rüpa Gosvämé, the original representative of Lord Caitanya who preached this transcendental tradition in its fullness. The knowledge that we receive from our Gurudeva is not different from that imparted by God Himself and the succession of the äcäryas in the preceptorial line of Brahmä. We adore this auspicious day as Çré Vyäsa-püjä-tithi because the Äcärya is the living representative of Vyäsadeva, the divine compiler of the Vedas, the Puräëas, the Bhagavad-gétä, the Mahäbhärata and the Çrémad-Bhägavatam.

If one follows the system of disciplic succession, one can become a guru for the whole world: Teachings of Lord Kapila, the Son of Devahuti, Verse 32 Purport.

If we receive knowledge from an ordinary man, there will be many defects. An ordinary person is subject to illusion, and he also has the tendency to cheat. Although an ordinary person may be a very advanced scholar, he does not possess perfect knowledge. Perfection is something totally different from what we find in the material world. Perfection means that there is no mistake, no illusion, no cheating, no imperfection. Therefore it is stated bhagavän uväca, for Bhagavän is all-perfect. We should therefore take knowledge from Bhagavän or from one who speaks according to the version of Bhagavän.

The Kåñëa consciousness movement is based on this principle. We are not presenting anything that we ourselves could manufacture. Whatever we manufacture is sure to be defective or deficient. What is the value of my philosophy? What is the value of my thought? Generally, people say, “In my opinion,” thinking that “my opinion” really means something. People do not think, “I am simply a rascal.” People value their opinion, thinking it something very big. Everyone in this material world has imperfect senses; therefore whatever knowledge has been gathered through the senses is necessarily imperfect. As we have stressed over and over, we have to receive knowledge from the disciplic succession. Knowledge has to be received from Bhagavän, the perfect one. If we simply follow this system, we can become a guru for the whole world…. It is not difficult to become a guru, provided that we repeat what Kåñëa says.

The guru is one, because he does not speak differently from his predecessors in disciplic succession: The Science of Self-Realization, Chapter 2a, What is Guru.

The Vedas enjoin us to seek out a guru; actually, they say to seek out the guru, not just a guru. because he comes in disciplic succession. What Vyäsadeva and Kåñëa taught five thousand years ago is also being taught now. There is no difference between the two instructions. Although hundreds and thousands of äcäryas have come and gone, the message is one. The real guru cannot be two, for the real guru does not speak differently from his predecessors. Some spiritual teachers say, “In my opinion you should do this,” but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Kåñëa, Vyäsadeva, Närada, Arjuna, Çré Caitanya Mahäprabhu, and the Gosvämés. Five thousand years ago Lord Çré Kåñëa spoke the Bhagavad-gétä, and Vyäsadeva recorded it. Çréla Vyäsadeva did not say, “This is my opinion.” Rather, he wrote, çré-bhagavän uväca, that is, “The Supreme Personality of Godhead says.” Whatever Vyäsadeva wrote was originally spoken by the Supreme Personality of Godhead. Çréla Vyäsadeva did not give his own opinion.

Consequently, Çréla Vyäsadeva is a guru. He does not misinterpret the words of Kåñëa, but transmits them exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct it, edit it, or add to it. He simply presents it. That is the guru’s business. The guru may be this person or that, but the message is the same; therefore it is said that guru is one.

The Absolute Necessity of a Spiritual Master — The guru is one, but appears in an infinity of forms; the principle of guru is universal and nonsectarian: The Science of Self-Realization, Chapter 2b,

Gentlemen, the offering of such an homage as has been arranged this evening to the Äcäryadeva is not a sectarian concern, for when we speak of the fundamental principle of gurudeva, or äcäryadeva, we speak of something that is of universal application. There does not arise any question of discriminating my guru from yours or anyone else’s. There is only one guru, who appears in an infinity of forms to teach you, me, and all others.

The guru, or äcäryadeva, as we learn from the bona fide scriptures, delivers the message of the absolute world, the transcendental abode of the Absolute Personality, where everything nondifferentially serves the Absolute Truth. We have heard so many times: mahäjano yena gataù sa panthäù [Cc. Madhya 17.186] (“Traverse the trail which your previous äcärya has passed”), but we have hardly tried to understand the real purport of this çloka. If we scrutinizingly study this proposition, we understand that the mahäjana is one, and the royal road to the transcendental world is also one. In the Muëòaka Upaniñad (1.2.12) it is said:

tad-vijïänärthaà sa gurum eväbhigacchet

samit-päëiù çrotriyaà brahma-niñöham

“In order to learn the transcendental science, one Must approach the bona fide spiritual master in disciplic succession, who is fixed in the Absolute Truth.”

Thus it has been enjoined herewith that in order to receive that transcendental knowledge, one Must approach the guru. Therefore, if the Absolute Truth is one, about which we think there is no difference of opinion, the guru also cannot be two. The Äcäryadeva for whom we have assembled tonight to offer our humble homage is not the guru of a sectarian institution or one out of many differing exponents of the truth. On the contrary, he is the Jagad-guru, or the guru of all of us; the only difference is that some obey him wholeheartedly, while others do not obey him directly.

By following in the disciplic succession from Çré Kåñëa, accepting Kåñëa as the supreme authority, one can become a guru: Teachings of Lord Kapila, the Son of Devahuti, Chapter Verse 13 Purport.

This Kåñëa consciousness philosophy is very easy because we do not manufacture ideas. We take the ideas and the words delivered by the Supreme Person, Kåñëa, or His incarnation or representative. His representative does not say anything which Kåñëa Himself does not say. It is very easy to be a representative, but one cannot be a representative of Kåñëa if one tries to interpret Kåñëa’s words in a whimsical way.

There is no authority superior to Çré Kåñëa, and if we stick to this principle, we can become gurus. We don’t need to change our position to become a guru. All we have to do is follow in the disciplic succession stemming from Çré Kåñëa. Caitanya Mahäprabhu has advised: ämära äjïäya guru haïä tara’ ei deça (Çré Caitanya-caritämåta Madhya-lélä 7.128). Caitanya Mahäprabhu instructed people to learn from Him and then go teach people within their own villages. One may think, “I am illiterate and have no education. I was not born in a very high family. How can I become a guru?” Caitanya Mahäprabhu says that it is not very difficult. Yäre dekha, täre kaha ‘kåñëa’-upadeça: [Cc. Madhya 7.128] “Simply speak whatever Kåñëa speaks. Then you become a guru.” Whoever speaks what Kåñëa has not spoken is not a guru but a rascal. A guru only speaks what Kåñëa has spoken.

The spiritual master is a representative of Vyäsadeva and is a gosvämé: Çrémad-Bhägavatam 1.1.5,

ta ekadä tu munayaù

prätar huta-hutägnayaù

sat-kåtaà sütam äsénaà

papracchur idam ädarät

One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to Çréla Süta Gosvämé, the great sages made inquiries, with great respect, about the following matters.

PURPORT: The great sages offered the speaker of the Bhägavatam an elevated seat of respect called the vyäsäsana, or the seat of Çréla Vyäsadeva. Çré Vyäsadeva is the original spiritual preceptor for all men. And all other preceptors are considered to be his representatives. A representative is one who can exactly present the viewpoint of Çré Vyäsadeva. Çré Vyäsadeva impregnated the message of Bhägavatam unto Çréla Çukadeva Gosvämé, and Çré Süta Gosvämé heard it from him (Çré Çukadeva Gosvämé). All bona fide representatives of Çré Vyäsadeva in the chain of disciplic succession are to be understood to be gosvämés. These gosvämés restrain all their senses, and they stick to the path made by the previous äcäryas. The gosvämés do not deliver lectures on the Bhägavatam capriciously. Rather, they execute their services most carefully, following their predecessors who delivered the spiritual message unbroken to them.

The process of devotional service Must be received through the bona fide Vedic system of paramparä: Çrémad-Bhägavatam 8.16.24,

çré-kaçyapa uväca

etan me bhagavän påñöaù

prajä-kämasya padmajaù

yad äha te pravakñyämi

vrataà keçava-toñaëam

Çré Muni said: When I desired offspring, I placed inquiries before Lord Brahmä, who is born from a lotus flower. Now I shall explain to you the same process Lord Brahmä instructed me, by which Keçava, the Supreme Personality of Godhead, is satisfied.

PURPORT: Kaçyapa Muni wanted to instruct Aditi in the same process recommended to him by Brahmä for satisfying the Supreme Personality of Godhead. This is valuable. The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorized process received by the guru from his guru. This is called the system of disciplic succession (evaà paramparä-präptam imaà rajarñayo viduù [Bg. 4.2]). This is the bona fide Vedic system of receiving the process of devotional service, by which the Supreme Personality of Godhead is pleased. Therefore, to approach a bona fide guru, or spiritual master, is essential. The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru. This is called the paramparä system.

The words of the spiritual master are the words of the Supreme Personality of Godhead in the paramparä system: Çré Caitanya-caritämåta Antya-lélä 5.71-74,

rämänanda räya-kathä kahile nä haya

’manuñya’ nahe räya, kåñëa-bhakti-rasa-maya

ära eka kathä räya kahilä ämäre

’kåñëa-kathä-vaktä kari’ nä jäniha more

mora mukhe kathä kahena äpane gauracandra

yaiche kahäya, taiche kahi,—yena véëä-yantra

mora mukhe kahäya kathä, kare paracära

påthivéte ke jänibe e-lélä täìhära?’

“I cannot properly describe the discourses of Rämänanda Räya, for he is not an ordinary human being. He is fully absorbed in the devotional service of the Lord. There is one other thing Rämänanda Räya said to me. ‘Do not consider me the speaker in these talks about Kåñëa. Whatever I speak is personally spoken by Lord Çré Caitanya Mahäprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak. In this way the Lord speaks through my mouth to preach the cult of Kåñëa consciousness. Within the world, who will understand this pastime of the Lord?”

PURPORT: One is forbidden to accept the guru, or spiritual master, as an ordinary human being (guruñu nara-matiù)…. A spiritually advanced person who acts with authority, as the spiritual master, speaks as the Supreme Personality of Godhead dictates from within. Thus it is not he that is personally speaking. When a pure devotee or spiritual master speaks, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the paramparä system.

The spiritual master does not deviate from the instructions of the Supreme Lord in disciplic succession: Bhagavad-gétä As It Is 4.42,

tasmäd ajïäna-sambhütaà

håt-sthaà jïänäsinätmanaù

chittvainaà saàçayaà yogam

ätiñöhottiñöha bhärata

A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun god.

One cannot be a bona fide spiritual master unless he has received transcendental knowledge through disciplic succession: Çrémad-Bhägavatam 2.8.25 Purport.

Vedic transcendental knowledge descends directly from the Personality of Godhead. By His mercy, Brahmä, the first living being in the universe, was enlightened, and from Brahmäjé, Närada was enlightened, and from Närada, Vyäsa was enlightened. Çukadeva Gosvämé received such transcendental knowledge directly from his father, Vyäsadeva. Thus the knowledge, being received from the chain of disciplic succession, is perfect. One cannot be a spiritual master in perfection unless and until one has received the same by disciplic succession. That is the secret of receiving transcendental knowledge.

The two qualifications of a bona fide spiritual master—çrotriyaà brahma-niñöham: Teachings of Lord Kapila, the Son of Devahuti,, Chapter 4 Purport.

The Upaniñads inform us that the guru is one who has received knowledge by hearing the Vedas. Çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. The Vedas are called çruti, and the bona fide guru is in the line of hearing from the disciplic succession. As stated in Bhagavad-gétä (4.2), evaà paramparä-präptam. A bona fide guru does not impart some self-styled, concocted knowledge; his knowledge is standard and received from the paramparä system. He is also firmly fixed in the service of the Supreme Personality of Godhead (brahma-niñöham). These are his two qualifications: he Must have heard the Vedic knowledge through the disciplic succession, and he Must be established in service to the Supreme Lord. He does not have to be a very learned scholar, but he must have heard from the proper authority.

The bona fide spiritual master repeats what he has heard from the disciplic succession: The Science of Self-Realization, Chapter 7e.

There is a standard for bona fide spiritual masters…. Who is the spiritual master? That is the next line: çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12]. The word çrotriyam refers to one who has heard from another bona fide source. A spiritual master is he who has taken the message from another qualified spiritual master. This is just like a medical man who has taken the knowledge of medical science from another medical man. Similarly, the bona fide spiritual master Must come in a line of successive spiritual masters. The original spiritual master is God…. One who has heard from God explains the same message to his disciples. If the disciple doesn’t change the message, he is a bona fide spiritual master.

A bona fide spiritual master is so not due to heredity, but due to following the principle of paramparä: Çrémad-Bhägavatam 7.5.31 Purport.

Hiraëyakaçipu was extremely angry and wanted to rebuke his son for deriding his teacher or spiritual master, who had been born in the brähmaëa family of the great äcärya Çukräcärya. The word çukra means “semen,” and äcärya refers to a teacher or guru. Hereditary gurus, or spiritual masters, have been accepted everywhere since time immemorial, but Prahlada Mahäräja declined to accept such a seminal guru or take instruction from him. An actual guru is çrotriya, one who has heard or received perfect knowledge through paramparä, the disciplic succession. Therefore Prahläda Mahäräja did not recognize a seminal spiritual master. Bhagavad-gétä As It Is 3.21 Purport.

As a leader, the spiritual master Must follow the principles of scripture: Bhagavad-gétä As It Is 3.21 Purport.

A teacher Must follow the principles of çästra (scripture) to reach the common man. The teacher cannot manufacture rules against the principles of revealed scriptures. The revealed scriptures, like Manu-saàhitä and similar others, are considered the standard books to be followed by human society. Thus the leader’s teaching should be based on the principles of the standard rules as they are practiced by the great teachers. The Çrémad-Bhägavatam also affirms that one should follow in the footsteps of great devotees, and that is the way of progress on the path of spiritual realization. The king or the executive head of a state, the father and the school teacher are considered to be natural leaders of the innocent people in general. All such natural leaders have a great responsibility to their dependents; therefore they Must be conversant with standard books of moral and spiritual codes.

The spiritual master in disciplic succession scrupulously follows the conclusions of the revealed Vedic scriptures: Çré Caitanya-caritämåta Ädi-lélä 7.48,

täìre çikhäilä saba vaiñëavera dharma

bhägavata-ädi çästrera yata güòha marma

In the basis of scriptures like Çrémad-Bhägavatam which reveal these confidential directions, Çré Caitanya Mahäprabhu instructed Sanätana Gosvämé regarding all the regular activities of a devotee.

PURPORT: In the paramparä system, the instructions taken from the bona fide spiritual master Must also be based on revealed Vedic scriptures. One who is in the line of disciplic succession cannot manufacture his own way of behavior. There are many so-called followers of the Vaiñëava cult in the line of Caitanya Mahäprabhu who do not scrupulously follow the conclusions of the çästras, and therefore they are considered to be apa-sampradäya, which means “outside of the sampradäya.”… Neither a sädhu (saintly person or Vaiñëava) nor a bona fide spiritual master says anything that is beyond the scope of sanction of the revealed scriptures. Thus the statements of the revealed scriptures correspond to those of the bona fide spiritual master and saintly persons.

What the guru speaks Must be confirmed by sädhus (saintly persons) and sästra (authorized scriptures): Çrémad-Bhägavatam 4.16.1 Purport.

Sädhu-çästra-guru: one has to test all spiritual matters according to the instructions of saintly persons, scriptures and the spiritual master. The spiritual master is one who follows the instructions of his predecessors, namely the sädhus, or saintly persons. A bona fide spiritual master does not mention anything not mentioned in the authorized scriptures. Ordinary people have to follow the instructions of sädhu, çästra and guru. Those statements made in the çästras and those made by the bona fide sädhu or guru cannot differ from one another.

Knowledge of the science of Kåñëa (not birth or social position) is the requirement for becoming a spiritual master

A person from any varëa or äçrama can become a spiritual master if he knows the science of Kåñëa: Çré Caitanya-caritämåta Madhya-lélä 8.128,

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ‘guru’ haya

“Whether one is a brähmaëa, a sannyäsé, or a çüdra-regardless of what he is-he can become a spiritual master if he knows the science of Kåñëa.”

PURPORT: This verse is very important to the Kåñëa consciousness movement. In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura explains that one should not think that because Çré Caitanya Mahäprabhu was born a brähmaëa and was situated in the topmost spiritual order as a sannyäsé, it was improper for Him to receive instructions from Çréla Rämänanda Räya, who belonged to the çüdra caste. To clarify this matter, Çré Caitanya Mahäprabhu informed Rämänanda Räya that knowledge of Kåñëa consciousness is more important than caste. In the system of varëäçrama-dharma there are various duties for the brähmaëas, kñatriyas and çüdras. Actually the brähmaëa is supposed to be the spiritual master of all other varëas or sects, but as far as Kåñëa consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Kåñëa consciousness is on the platform of the spirit soul. To spread Kåñëa consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brähmaëa, kñatriya, vaiçya, çüdra, sannyäsé, gåhastha or whatever. If one simply understands this science, he can become a spiritual master…. If one understands the truth of Kåñëa consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Kåñëa. Çréla Bhaktisiddhänta Sarasvaté Öhäkura also states that although one is situated as a brähmaëa, kñatriya, vaiçya, çüdra, brahmacäré, vänaprastha, gåhastha or sannyäsé, if he is conversant in the science of Kåñëa he can become a spiritual master as vartma-pradarçaka-guru, dékñä-guru or çikñä-guru…. This injunction given by Çré Caitanya Mahäprabhu is not at all against the injunctions of the çästras. In the Padma Puräëa it is said:

na çüdrä bhagavad-bhaktäs

te ‘pi bhägavatottamäù

sarva-varëeñu te çüdrä

ye na bhaktä janärdane

One who is actually advanced in spiritual knowledge of Kåñëa is never a çüdra, even though he may have been born in a çüdra family. However, if a vipra or a brähmaëa is very expert in the six brahminical activities (paöhana, päöhana, yajana, yäjana, däna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiñëava. But if one is born in the family of caëòälas yet is well versed in Kåñëa consciousness, he can become a guru…. Unless we accept the principle enunciated by Çré Caitanya Mahäprabhu, this Kåñëa consciousness movement cannot spread all over the world. According to Çré Caitanya Mahäprabhu’s intentions: påthivéte äche yata nagarädi-gräma/ sarvatra pracära haibe mora näma. Çré Caitanya Mahäprabhu’s cult Must be preached all over the world. This does not mean that people should take to His teachings and remain çüdras or caëòälas. As soon as one is trained as a pure Vaiñëava, he Must be accepted as a bona fide brähmana. This is the essence of Çré Caitanya Mahäprabhu’s instructions in this verse.

Knowledge of Kåñëa, not birth, qualifies one as a spiritual master: Çrémad-Bhägavatam 1.18.18l Purport.

Süta Gosvämé did not take his birth in a brähmaëa family. He was born in a family of mixed caste, or an uncultured low family. But because of higher association, like Çré Çukadeva Gosvämé and the great åñis of Naimiñäraëya, certainly the disqualification of inferior birth was washed off. Lord Çré Caitanya Mahäprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or those disqualified by birth or action, to the status of devotional service and established them in the position of äcäryas, or authorities. He clearly states that any man, whatever he may be, whether a brähmaëa or çüdra by birth, or a householder or mendicant in the order of society, if he is conversant with the science of Kåñëa, he can be accepted as an äcärya or guru, a spiritual master.

Transcendental knowledge, not birth, qualifies one as a spiritual master: Çrémad-Bhägavatam 1.13.15 Purport.

Vidura, born in the womb of a çüdra woman, was forbidden even to be a party of royal heritage with his brothers Dhåtaräñöra and Päëòu. Then how could he occupy the post of a preacher to instruct such learned kings and kñatriyas as Dhåtaräñöra and Mahäräja Yudhiñöhira? The first answer is that even though it is accepted that he was a çüdra by birth, because he renounced the world for spiritual enlightenment by the authority of Åñi Maitreya and was thoroughly educated by him in transcendental knowledge, he was quite competent to occupy the post of an äcärya, or spiritual preceptor. According to Çré Caitanya Mahäprabhu, anyone who is conversant in the transcendental knowledge, or the science of Godhead, be he a brähmaëa or a çüdra, a householder or a sannyäsé, is eligible to become a spiritual master.

Even in the ordinary moral codes (maintained by Cäëakya Paëòita, the great politician and moralist) there is no harm in taking lessons from a person who may be by birth less than a çüdra.

Regardless of social position, if one is advanced in Kåñëa consciousness, he may become a spiritual master: Çrémad-Bhägavatam 6.7.33 Purport.

Cäëakya Paëòita advises, nécäd apy uttamaà jïänam: one may accept education from a member of a lower social order. The brähmaëas, the members of the most elevated varëa, are teachers, but a person in a lower family, such as a family of kñatriyas, vaiçyas or even çüdras, may be accepted as a teacher if he has knowledge. Çré Caitanya Mahäprabhu approved of this when He expressed this opinion before Rämänanda Räya (Çré Caitanya-caritämåta Madhya-lélä 8.128): kibä vipra, kibä nyäsé, çüdra kene naya/ yei kåñëa-tattva-vettä, sei ‘guru’ haya. It does not matter whether one is a brähmaëa, çüdra, gåhastha or sannyäsé. These are all material designations. A spiritually advanced person has nothing to do with such designations. Therefore, if one is advanced in the science of Kåñëa consciousness, regardless of his position in human society, he may become a spiritual master.

Knowledge of the science of Kåñëa, not material identity, is the qualification to become a guru: Teachings of Lord Kapila, the Son of Devahuti Verse 7 Purport.

Being the wife of a great yogé, Devahüti understood her constitutional position; therefore she is placing her problem before her son, Kapiladeva, an incarnation of God. Although Kapiladeva is her son, Devahüti does not hesitate to take instructions from Him. She does not say, “Oh, He is my son. What can He tell me? I am His mother, and I shall instruct Him.” Instruction has to be taken from one who is in knowledge. It doesn’t matter what his position is, whether he is a son, a boy, a çüdra, brähmaëa, sannyäsé or gåhastha. One should simply learn from one who knows…. This is Caitanya Mahäprabhu’s teaching. Whoever is qualified in Kåñëa consciousness can become a guru. His family or material identity does not matter. He simply Must know the science. When we consult an engineer, a doctor or a lawyer, we do not ask whether he is a brähmaëa or a çüdra. If he is qualified, he can help with a particular subject. Similarly, if one knows the science of Kåñëa, he can be a guru. Devahüti was taking lessons from her son because He knew the science of Kåñëa…. Thus it is not birth that is important, but qualification. Caitanya Mahäprabhu wanted everyone in India to know the science of Kåñëa and preach Kåñëa consciousness. This is very simple. We need only repeat what Kåñëa has said or what has been said about Kåñëa in the Vedic literatures.

Knowledge of the science of Kåñëa, not birth or social position, is the qualification to become a bona fide spiritual master: Teachings of Lord Caitanya, Chapter 31.

Whatever position one may have, if he is fully conversant with the science of Kåñëa, Kåñëa consciousness, he can become a bona fide spiritual master, initiator or teacher of the science. In other words, one can become a bona fide spiritual master if he has sufficient knowledge of the science of Kåñëa, Kåñëa consciousness. The position does not depend on a particular position in society or on birth. This is the conclusion of Lord Caitanya Mahäprabhu, and it is in accordance with the Vedic injunctions. On the strength of this conclusion, Lord Caitanya, previously known as Visvambhara, accepted a spiritual master, Éçvara Puré, who was a sannyäsé. Similarly, Lord Nityänanda Prabhu and Çré Advaita Äcärya also accepted another sannyäsé as Their spiritual master, Mädhavendra Puré…. Similarly, another great äcärya, Çré Rasikänanda, accepted Çré Çyämänanda as his spiritual master, although he was not born of a brähmaëa family. So also Gangä-näräyaëa Cakravarté accepted Narottama däsa Öhäkura as spiritual master. In ancient days there was even a hunter named Dharma, who become a spiritual master for many people…. All çästric injunctions, as well as the versions of great sages and authorities, establish that a bona fide spiritual master is not necessarily a brähmaëa. The only qualification is that he be conversant with the science of Kåñëa, Kåñëa consciousness. That alone makes one perfectly eligible to become a spiritual master. This is the conclusion of Çré Caitanya Mahäprabhu in His discussions with Rämänanda Räya.

The Hari-bhakti-viläsa injunction to accept a bona fide brähmaëa spiritual master before a bona fide çüdra spiritual master is only applicable to those who consider social status more important than spiritual status: Teachings of Lord Caitanya, Chapter 31.

In the Hari-bhakti-viläsa it is stated that if one bona fide spiritual master is born in a brähmaëa family and another, who is also qualified, is born in a çüdra family, one should accept the one who is born in a brähmaëa family. This statement serves as a social compromise, but it has nothing to do with spiritual understanding. This injunction is only applicable for those who consider social status more important than spiritual status. It is not for people who are spiritually serious. A serious person would accept Caitanya Mahäprabhu’s instruction that anyone-regardless of his position-conversant with Kåñëa science Must be accepted as the spiritual master.

A spiritual master Must know the conclusion of the Vedas—the science of Kåñëa: Çrémad-Bhägavatam 3.6.30 Purport.

The main qualification of a brähmaëa is to be inclined to the Vedic wisdom…. A real brähmaëa is the natural teacher or spiritual master. Unless one has Vedic knowledge, one cannot become a spiritual master. The perfect knowledge of the Vedas is to know the Lord, the Personality of Godhead, and that is the end of Vedic knowledge, or Vedänta. One who is situated in the impersonal Brahman and has information of the Supreme Personality of Godhead may become a brähmaëa, but he cannot become a spiritual master. It is said in the Padma Puräëa:

ñaö-karma-nipuëo vipro

mantra-tantra-viçäradaù

avaiñëavo gurur na syäd

vaiñëavaù çva-paco guruù

An impersonalist can become a qualified brähmaëa, but he cannot become a spiritual master unless and until he is promoted to the stage of a Vaiñëava, or a devotee of the Personality of Godhead.

Lord Caitanya, the great authority of Vedic wisdom in the modern age, stated:

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåsëa-tattva-vettä, sei ‘guru’ haya

A person may be a brähmaëa or a çüdra or a sannyäsé, but if he happens to be well versed in the science of Kåñëa, then he is fit to become a spiritual master. (Çré Caitanya-caritämåta Madhya-lélä 8.128)

The qualification, then, of a spiritual master is not to be a qualified brähmaëa, but to be well versed in the science of Kåñëa.

One who is conversant with Vedic wisdom is a brähmaëa. And only a brähmaëa who is a pure Vaiñëava and knows all the intricacies of the science of Kåñëa can become a spiritual master.

The spiritual master Must be well versed in Vedic literature: Çrémad-Bhägavatam 1.1.6,

åñaya ücuù

tvayä khalu puräëäni

setihäsäni cänagha

äkhyätäny apy adhétäni

dharma-çästräëi yäny uta

The sages said: … You are well versed in all the scriptures famous for religious life, and in the Puräëas and the histories as well, for you have gone through them under proper guidance and have also explained them.

PURPORT: [The spiritual master Must] be well versed in all revealed scriptures or in the Vedas. The Puräëas are also parts of the Vedas. And histories like the Mahäbhärata or Rämäyaëa are also parts of the Vedas. The äcärya or the gosvämé Must be well acquainted with all these literatures.

The spiritual master Must be well versed in the authorized scriptures (and thus be able to answer all the disciple’s inquiries): Çrémad-Bhägavatam 2.8.7 Purport.

In the process of devotional service, the first step is to take shelter of the spiritual master and then inquire from the spiritual master all about the process. This inquiry is essential for immunity to all kinds of offenses on the path of devotional service. Even if one is fixed in devotional service like Mahäräja Parékñit, he Must still inquire from the realized spiritual master all about this. In other words, the spiritual master Must also be well versed and learned so that he may be able to answer all these inquiries from the devotees. Thus one who is not well versed in the authorized scriptures and not able to answer all such relevant inquiries should not pose as a spiritual master for the matter of material gain. It is illegal to become a spiritual master if one is unable to deliver his disciple.

To be accepted as an äcärya, one Must understand Vedänta-sütra: Teachings of Lord Kapila, the Son of Devahuti Verse 4 Purport.

According to the Vedic system, the äcärya Must understand Vedänta-sütra (also called Brahma-sütra) before he can be accepted as an äcärya. Both the Mäyäväda sampradäya and the Vaiñëava sampradäya have explained the Vedänta-sütra. Without understanding Vedänta-sütra, one cannot understand Brahman.

One Must be conversant in all systems of philosophy to sit on the vyäsäsana: Çrémad-Bhägavatam 1.1.7,

yäni veda-vidäà çreñöho

bhagavän bädaräyaëaù

anye ca munayaù süta

parävara-vido viduù

Being the eldest learned Vedäntist, O Süta Gosvämé, you are acquainted with the knowledge of Vyäsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.

PURPORT: Besides Vyäsadeva, there are other sages who are the authors of six different philosophical systems, namely Gautama, Kaëäda, Kapila, Pataïjali, Jaimini and Añöävakra. Theism is explained completely in the Vedänta-sütra, whereas in other systems of philosophical speculations, practically no mention is given to the ultimate cause of all causes. One can sit on the vyäsäsana only after being conversant in all systems of philosophy so that one can present fully the theistic views of the Bhägavatam in defiance of all other systems. Çréla Süta Gosvämé was the proper teacher, and therefore the sages at Naimiñäraëya elevated him to the vyäsäsana.

An äcärya Must know Vedänta philosophy: Çré Caitanya-caritämåta Ädi-lélä 7.102 Purport.

One Must know very well that Vaiñëava philosophers are not sentimentalists or cheap devotees like the sahajiyäs. All the Vaiñëava äcäryas were vastly learned scholars who understood Vedänta philosophy fully, for unless one knows Vedänta philosophy he cannot be an äcärya. To be accepted as an äcärya among Indian transcendentalists who follow the Vedic principles, one Must become a vastly learned scholar in Vedänta philosophy, either by studying it or hearing it.

The spiritual master is the personification of the Vedas: Çrémad-Bhägavatam 6.7.29,

äcäryo brahmaëo Muëdaka Upaniñad rtiù

The äcärya, the spiritual master who teaches all the Vedic knowledge and gives initiation by offering the sacred thread, is the personification of all the Vedas….

To become a spiritual master, one Must be empowered by the Lord and by his own spiritual master

Only by the Lord’s order should one become spiritual master, and one should not do so for material motives: Çrémad-Bhägavatam 1.13.48 Purport.

[One] should try to cooperate with the Lord in His outward activities for correcting the fallen souls. By His order only, one should become a spiritual master and cooperate with the Lord. One should not become a spiritual master for one’s personal benefit, for some material gain or as an avenue of business or occupation for earning livelihood. Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord.

Unless one is favored by Çré Caitanya Mahäprabhu in the disciplic succession, one cannot act as a spiritual master: Çré Caitanya-caritämåta Madhya-lélä 9.59-61,

prabhu kahe,—sabe kaha ‘kåñëa’ ‘kåñëa’ ‘hari’

guru-karëe kaha kåñëa-näma ucca kari’

mä-sabära ‘guru’ tabe päibe cetana

saba bauddha mili’ kare kåñëa-saìkértana

guru-karëe kahe sabe ‘kåñëa’ ‘räma’ ‘hari’

cetana päïä äcärya bale ‘hari’ ‘hari’

The Lord then replied to the Buddhist disciples: “You should all chant the names of Kåñëa and Hari very loudly near the ear of your spiritual master. By this method your spiritual master will regain his consciousness.” Following Çré Caitanya Mahäprabhu’s advice, all the Buddhist disciples began to chant the holy name of Kåñëa congregationally. When all the disciples chanted the holy names Kåñëa, Räma and Hari, the Buddhist teacher regained consciousness and immediately began to chant the holy name of Lord Hari.

PURPORT: Çré Bhaktisiddhänta Sarasvaté Öhäkura comments that all the Buddhist disciples were actually initiated by Çré Caitanya Mahäprabhu to chant the holy name of Kåñëa, and when they chanted, they actually became different persons. At that time they were not Buddhists or atheists but Vaiñëavas. Consequently they immediately accepted Çré Caitanya Mahäprabhu’s order. Their original Kåñëa consciousness was revived, and they were immediately able to chant Hare Kåñëa and begin worshiping the Supreme Lord Viñëu…. One point to note in this regard is that the spiritual master of the Buddhists did not initiate his disciples. Rather, his disciples were initiated by Çré Kåñëa Caitanya Mahäprabhu, and they in turn were able to initiate their so-called spiritual master. This is the paramparä system. The so-called spiritual master of the Buddhists was actually in the position of a disciple, and after his disciples were initiated by Çré Caitanya Mahäprabhu, they acted as his spiritual masters. This was possible only because the disciples of the Buddhist äcärya received the mercy of Lord Çré Caitanya Mahäprabhu. Unless one is favored by Çré Caitanya Mahäprabhu in the disciplic succession, one cannot act as a spiritual master. We should take the instructions of Çré Caitanya Mahäprabhu, the spiritual master of the whole universe, to understand how one becomes a spiritual master and a disciple.

By the mercy of Çré Caitanya Mahäprabhu, even a lowborn person can become the spiritual master of the world: Çré Caitanya-caritämåta Antya-lélä 5.84 Purport.

According to Çré Caitanya Mahäprabhu’s philosophy, yei kåñëa-tattva vettä, sei ‘guru’ haya: [Çré Caitanya-caritämåta Madhya 8.128] anyone who knows the science of Kåñëa can become a spiritual master, without reference to whether or not he is a brähmaëa or sannyäsé. Ordinary people cannot understand the essence of çästra, nor can they understand the pure character, behavior and abilities of strict followers of Çré Caitanya Mahäprabhu’s principles. The Kåñëa consciousness movement is creating pure, exalted Vaiñëavas even from those born in families considered lower than those of çüdras…. By the grace of the Supreme Lord Viñëu, one can be completely purified, become a preacher of Kåñëa consciousness, and become the spiritual master of the entire world. This principle is accepted in all Vedic literature. Evidence can be quoted from authoritative çästras showing how a lowborn person can become the spiritual master of the entire world. Çré Caitanya Mahäprabhu is to be considered the most Munificent personality, for He distributes the real essence of Vedic çästras to anyone who becomes qualified by becoming His sincere servant.

Any persons who see Çré Caitanya Mahäprabhu, even once, become spiritual masters capable of delivering the whole world: Çré Caitanya-caritämåta Madhya-lélä 18.121-22,

stré-bäla-våddha, ära ‘caëòäla’, ‘yavana’

yei tomära eka-bära päya daraçana

kåñëa-näma laya, näce haïä unmatta

äcärya ha-ila sei, tärila jagata

“If even women, children, old men, meat-eaters or members of the lowest caste can see You even once, they immediately chant the holy name of Kåñëa, dance like madmen and become spiritual masters capable of delivering the whole world.”

Without being empowered and favored by Lord Kåñëa, no one can become a spiritual master: Çré Caitanya-caritämåta Madhya-lélä 25.9 Purport.

Characteristics of the empowered spiritual master: Çré Caitanya-caritämåta Madhya-lélä 25.9 Purport.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments: “Without being empowered by the direct potency of Lord Kåñëa to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world. He certainly cannot succeed by mental concoction, which is not meant for devotees or religious people. Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Kåñëa. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Kåñëa’s effulgence throughout the world. Such an äcärya, or spiritual master, should be considered nondifferent from Kåñëa-that is, he should be considered the incarnation of Lord Kåñëa’s potency. Such a personality is kåñëäliìgita-vigraha-that is, he is always embraced by the Supreme Personality of Godhead, Kåñëa. Such a person is above the considerations of the varëäçrama institution. He is the guru or spiritual master for the entire world, a devotee on the topmost platform, the mahä-bhägavata stage, and a paramahaàsa-öhäkura, a spiritual form only fit to be addressed as paramahaàsa or öhäkura.”

Without strict obedience to one’s spiritual master, one cannot himself become a bona fide spiritual master: Çrémad-Bhägavatam 2.9.43 Purport.

One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master.

The bona fide spiritual master is he who has received the mercy of his guru: Çrémad-Bhägavatam 8.16.24 Purport.

The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru.

The spiritual master Must be a representative of Kåñëa

The spiritual master Must be a representative of Kåñëa, the original spiritual master: Bhagavad-gétä As It Is 11.43 Purport.

[Kåñëa] is the spiritual master because He originally gave the Vedic instructions to Brahmä, and presently He is also instructing the Bhagavad-gétä to Arjuna; therefore He is the original spiritual master, and any bona fide spiritual master at the present moment Must be a descendant in the line of disciplic succession stemming from Kåñëa. Without being a representative of Kåñëa, one cannot become a teacher or spiritual master of transcendental subject matter.

The guru Must be a representative of Kåñëa: Çrémad-Bhägavatam 5.17.11 Purport.

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 Kåñëa come in contact with a guru, a bona fide representative of Kåñëa. The Mäyävädés indulging in mental speculation and the karmés desiring the results of their actions cannot become gurus. A guru Must be a direct representative of Kåñëa who distributes the instructions of Kåñëa without any change. Thus only the most fortunate persons come in contact with the guru. As confirmed in the Vedic literatures, tad-vijïänärthaà sa gurum eväbhigacchet: [Muëdaka Upaniñad 1.2.12] one has to search out a guru to understand the affairs of the spiritual world. Çrémad-Bhägavatam also confirms this point. Tasmäd guruà prapadyeta jijïäsuù çreya uttamam: [Çrémad-Bhägavatam 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 Kåñëa. From all angles of vision, therefore, the word guru is especially meant for the bona fide representative of Kåñëa and no one else. Padma Puräëa states, avaiñëavo gurur na syät: one who is not a Vaiñëava, or who is not a representative of Kåñëa, cannot be a guru. Even the most qualified brähmaëa cannot become a guru if he is not a representative of Kåñëa … Vaiñëavaù çva-paco guruù: but a Vaiñëava, a bona fide representative of the Supreme Personality of Godhead, Viñëu, can become a guru, even if he is çva-paca, a member of a family of dog-eaters.

The direction of Kåñëa and His representative, the spiritual master, are one and are free from material reaction: Bhagavad-gétä As It Is 10.3 Purport.

Anything done under the direction of Kåñëa is transcendental. It cannot be contaminated by the material reactions, which may be auspicious or inauspicious…. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scripture such as Çrémad-Bhägavatam and Bhagavad-gétä, or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious and impious activities of this material world.

If one who does not have an attitude of servitorship to the Lord poses as an äcärya, he is an offender and is disqualified from being an äcärya: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

If one poses himself as an äcärya but does not have an attitude of servitorship to the Lord, he Must be considered an offender, and this offensive attitude disqualifies him from being an äcärya. The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead.

The bona fide spiritual master is he who knows the science of, and is completely fixed in, bhakti-yoga: Kåñëa, the Supreme Personality of Godhead 1970 Edition, Volume 2, Chapter 32.

The bona fide spiritual master is he who knows the science of devotional service in disciplic succession. This disciplic succession is called çrotriyam. The prime symptom of one who has become a spiritual master in disciplic succession is that he is one hundred percent fixed in bhakti-yoga.

Only a Vaiñnava can be a guru; the Vaiñëava spiritual master is automatically a brähmaëa: Çré Caitanya-caritämåta Madhya-lélä 24.330 Purport.

If one is highly qualified but is not a Vaiñëava, he cannot be accepted as a guru. One cannot be a brähmaëa unless one is a Vaiñëava. If one is a Vaiñëava, he is already a brähmaëa. If a guru is completely qualified as a Vaiñëava, he Must be accepted as a brähmaëa even if he is not born in a brähmaëa family. The caste system method of distinguishing a brähmaëa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brähmaëa and äcärya. If one is not a qualified brähmaëa, he is not expert in studying Vedic literatures…. Every Vaiñëava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior.

The spiritual master Must be a pure devotee, a mahä-bhägavata, an uttama-adhikäré.

One cannot become a spiritual master unless he is a pure devotee of the Lord: Çrémad-Bhägavatam 4.29.51,

sa vai priyatamaç cätmä

yato na bhayam aëv api

iti veda sa vai vidvän

yo vidvän sa gurur hariù

PURPORT: The devotee is always engaged in the loving devotional service of the Lord. Such a person is a true guru. In Padma Puräëa it is said:

ñaö-karma-nipuëo vipro

mantra-tantra-viçäradaù

avaiñëavo gurur na syäd

vaiñëavaù çva-paco guruù

“Even if a brähmaëa is very learned in Vedic scriptures and knows the six occupational duties of a brähmaëa, he cannot become a guru or spiritual master unless he is a devotee of the Supreme Personality of Godhead. However, if one is born in a family of dog-eaters but is a pure devotee of the Lord, he can become a spiritual master.”

The conclusion is that one cannot become a spiritual master unless he is a pure devotee of the Lord…. One should therefore take shelter of a bona fide spiritual master. Success in life means accepting a spiritual master who knows Kåñëa as the only supreme beloved personality.

The guru Must be situated on the topmost platform of devotional service: Çré Caitanya-caritämåta Madhya-lélä 24.330 Purport.

The guru Must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru Must be accepted from the topmost class…. The mahä-bhägavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kåñëa by the word däsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord, and performing saìkértana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiñëava. When one has attained the topmost position of maha-bhagavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru.

Only an uttama-adhikäré can become a spiritual master; symptoms of the uttama-adhikäré: Nectar Of Instruction Text 5,

kåñëeti yasya giri taà manasädriyeta

dékñästi cet praëatibhiç ca bhajantam éçam

çuçrüñayä bhajana-vijïam ananyam anya-

nindädi-çünya-hådam épsita-saìga-labdhyä

One should mentally honor the devotee who chants the holy name of Lord Kåñëa, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dékñä] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in un-deviated devotional service and whose heart is completely devoid of the propensity to criticize others..

PURPORT. …..In this verse Çréla Rüpa Gosvämé advises the devotee to be intelligent enough to distinguish between the kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré. The devotee should also know his own position and should not try to imitate a devotee situated on a higher platform. Çréla Bhaktivinoda Öhäkura has given some practical hints to the effect that an uttama-adhikäré Vaiñëava can be recognized by his ability to convert many fallen souls to Vaiñëavism. One should not become a spiritual master unless he has attained the platform of uttama-adhikäré.

….. The uttama-adhikäré, or highest devotee, is one who is very advanced in devotional service. An uttama-adhikäré is not interested in blaspheming others, his heart is completely clean, and he has attained the realized state of unalloyed Kåñëa consciousness. According to Çréla Rüpa Gosvämé, the association and service of such a mahä-bhägavata, or perfect Vaiñëava, are most desirable….

—– Out of many [bona fide] Vaiñëavas, one may be found to be very seriously engaged in the service of the Lord and strictly following all the regulative principles, chanting the prescribed number of rounds on japa beads and always thinking of how to expand the Kåñëa consciousness movement. Such a Vaiñëava should be accepted as an uttama-adhikäré, a highly advanced devotee, and his association should always be sought…. When a person realizes himself to be an eternal servitor of Kåñëa, he loses interest in everything but Kåñëa’s service. Always thinking of Kåñëa, devising means by which to spread the holy name of Kåñëa, he understands that his only business is in spreading the Kåñëa consciousness movement all over the world. Such a person is to be recognized as an uttama-adhikäré, and his association should be immediately accepted according to the six processes (dadäti pratigåhëäti, etc.). Indeed, the advanced uttama-adhikäré Vaiñëava devotee should be accepted as a spiritual master…. Çréla Bhaktivinoda Öhäkura has given some practical hints to the effect that an uttama-adhikäré Vaiñëava can be recognized by his ability to convert many fallen souls to Vaiñëavism.

It is better for a disciple to accept an uttama-adhikäré, rather than a kaniñöha- or madhyama-adhikäré, as a spiritual master: Nectar Of Instruction Text 5, Purport.

One should not become a spiritual master unless he has attained the platform of uttama-adhikäré. A neophyte Vaiñëava or a Vaiñëava situated on the intermediate platform can also accept disciples, but such disciples Must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama-adhikäré as a spiritual master.

The spiritual master is a confidential servitor of Kåñëa

The spiritual master is engaged in the Lord’s most confidential service of delivering all the conditioned souls: Çrémad-Bhägavatam 7.5.11 Purport.

The spiritual master, the servant of God, is engaged in the most confidential service of the Lord, namely delivering all the conditioned souls from the clutches of mäyä.

The guru is the confidential servant of Kåñëa because he tells people to surrender to Kåñëa: Teachings of Lord Kapila, the Son of Devahuti, Verse 30 Purport.

All the çästras describe the guru as being on an equal basis with Kåñëa, for he is the representative of Kåñëa. Therefore he is worshiped as Kåñëa. Being the most confidential servant of Kåñëa, the guru is very dear to Kåñëa; therefore if he recommends someone to Kåñëa, Kåñëa accepts the person. The guru is the confidential servant of Kåñëa because he canvasses from door to door, saying, “Please become Kåñëa conscious and surrender unto Kåñëa.” Kåñëa tells Arjuna that such a person is very dear to Him. The bona fide guru tells people to surrender not unto him but unto Kåñëa. Thus one has to surrender unto Kåñëa through the via media of the guru, not directly. This is the process. The guru does not accept respect from his disciple for his personal self but conveys this respect to Kåñëa. If we cannot receive the mercy of the guru, Kåñëa is very difficult to approach directly.

The spiritual master is very dear to Kåñëa because he is prepared to go anywhere to render the confidential service of preaching Krñëa consciousness: The Science of Self-Realization, Chapter 8c.

The spiritual master is kind in that he begs from door to door, country to country, town to town: “My dear ladies and gentlemen, my dear boys and girls, please take to Kåñëa consciousness.” In this way he renders very confidential service to Kåñëa. Kåñëa is the Supreme Lord who gives the orders, and the spiritual master executes those orders; therefore the spiritual master is very dear to Kåñëa. Whether Kåñëa sends him to heaven or to hell makes no difference to him. For the spiritual master, a pure devotee, heaven and hell are both the same if there is no Kåñëa consciousness. In hell people are suffering in so many ways, and in heaven they are enjoying their senses in so many ways, but a devotee of the Lord can live any place where there is Kåñëa consciousness, and since he brings this consciousness with him, he is always self-satisfied. If he is sent to hell, he will be satisfied simply chanting Hare Kåñëa. In fact, he does not believe in hell but in Kåñëa. Similarly if he were put in heaven, where there are so many opportunities for sense gratification, he would also remain aloof, for his senses are satisfied by Kåñëa Himself. Thus for the service of the Lord a devotee is prepared to go anywhere, and for this reason he is very dear to Kåñëa.

The spiritual master Must be able to save his dependent disciple from birth and death: Çrémad-Bhägavatam 5.5.18,

gurur na sa syät svajano na sa syät

pitä na sa syäj janané na sä syät

daivaà na tat syän na patiç ca sa syän

na mocayed yaù saMuëdaka Upaniñad peta-måtyum

One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.

PURPORT: There are many spiritual masters, but Åñabhadeva advises that one should not become a spiritual master if he is unable to save his disciple from the path of birth and death. Unless one is a pure devotee of Kåñëa, he cannot save himself from the path of repeated birth and death. Tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna. One can stop birth and death only by returning home, back to Godhead. However, who can go back to Godhead unless he understands the Supreme Lord in truth? Janma karma ca me divyam evaà yo vetti tattvataù [Bg. 4.9].

We have many instances in history illustrating Åñabhadeva’s instructions. Çukräcärya was rejected by Bali Mahäräja due to his inability to save Bali Mahäräja from the path of repeated birth and death. Çukräcärya was not a pure devotee, he was more or less inclined to fruitive activity, and he objected when Bali Mahäräja promised to give everything to Lord Viñëu….

Ordinarily, the spiritual master, husband, father, mother or superior relative accepts worship from an inferior relative, but here Åñabhadeva forbids this. First the father, spiritual master or husband Must be able to release the dependent from repeated birth and death. If he cannot do this, he plunges himself into the ocean of reproachment for his unlawful activities. Everyone should be very responsible and take charge of his dependents just as a spiritual master takes charge of his disciple or a father takes charge of his son. All these responsibilities cannot be discharged honestly unless one can save the dependent from repeated birth and death.

One should not become a guru unless he can take the disciple back home, back to Godhead: Çrémad-Bhägavatam 8.20.1 Purport.

According to çästra, the duty of the guru is to take the disciple back home, back to Godhead. If he is unable to do so and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syät (Çrémad-Bhägavatam 5.5.18). One should not become a guru if he cannot enable his disciple to advance in Kåñëa consciousness. The goal of life is to become a devotee of Lord Kåñëa so that one may be freed from the bondage of material existence (tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna [Bg. 4.9]). The spiritual master helps the disciple attain this stage by developing Kåñëa consciousness.

The spiritual master Must be able to lead his disciple back to Godhead: Çrémad-Bhägavatam 2.3.22 Purport.

The training of devotional service for a neophyte devotee completely depends on the expert spiritual master who knows how to lead his disciple to make gradual progress towards the path back home, back to Godhead. One should not become a pseudo spiritual master as a matter of business to meet one’s family expenditures; one Must be an expert spiritual master to deliver the disciple from the clutches of impending death.

The bona fide spiritual master is one who trains his disciple to worship Väsudeva: Çrémad-Bhägavatam 8.16.20 Purport.

Kaçyapa Muni advised his wife to seek shelter at the lotus feet of Väsudeva, Kåñëa, so that all her problems would be very easily solved. Thus Kaçyapa Muni was an ideal spiritual master. He was not so foolish that he would present himself as an exalted personality, as good as God. He was actually a bona fide guru because he advised his wife to seek shelter at the lotus feet of Väsudeva. One who trains his subordinate or disciple to worship Väsudeva is the truly bona fide spiritual master.

The spiritual master Must be able to engage his disciple, ultimately, in the devotional service of Lord Kåñëa: Çrémad-Bhägavatam 1.13.2 Purport.

A person who may be a spiritual master for others [should not] pose to be so if he is unable to engage his disciple ultimately in the transcendental loving service of Lord Çré Kåñëa.

The spiritual master Must teach by example.

The spiritual master Must teach by example: Bhagavad-gétä As It Is 3.21,

yad yad äcarati çreñöhas

tat tad evetaro janaù

sa yat pramäëaà kurute

lokas tad anuvartate

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

PURPORT: People in general always require a leader who can teach the public by practical behavior. A leader cannot teach the public to stop smoking if he himself smokes. Lord Caitanya said that a teacher should behave properly even before he begins teaching. One who teaches in that way is called äcärya, or the ideal teacher.

The spiritual master Must teach by example, otherwise no one will follow: Çrémad-Bhägavatam 1.10.36 Purport.

Although He has no obligatory duty, still [the Lord] does everything so that others may follow. That is the way of factual teaching; one Must act properly himself and teach the same to others, otherwise no one will accept one’s blind teaching.

The guru does not instruct his disciples without acting accordingly himself: Çrémad-Bhägavatam 2.9.40

prajäpatir dharma-patir

ekadä niyamän yamän

bhadraà prajänäm anvicchann

ätiñöhat svärtha-kämyayä

Thus once upon a time the forefather of living entities and the father of religiousness, Lord Brahmä, situated himself in acts of regulative principles, desiring self-interest for the welfare of all living entities.

PURPORT: One cannot be situated in an exalted position without having undertaken a regulative life of rules and regulations. An unrestricted life of sense gratification is animal life, and Lord Brahmä, in order to teach all concerned within the jurisdiction of his generations, taught the same principles of sense control for executing higher duties. He desired the welfare of all as servants of God, and anyone desiring the welfare of the members of his family and generations Must conduct a moral, religious life…. The pure devotees of the Lord, like Brahmä and persons in the chain of disciplic succession, do not do anything to instruct their subordinates without acting accordingly themselves.

A sober person who can control the six pushing agents is qualified to make disciples all over the world: Nectar Of Instruction Text 1.

väco vegaà manasaù krodha-vegaà

jihvä-vegam udaropastha-vegam

etän vegän yo viñaheta dhéraù

sarväm apémäà påthivéà sa çiñyät

A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.

One who does not have full control over his senses and mind cannot become a spiritual master: Çré Caitanya-caritämåta Ädi-lélä 7.13 Purport.

A person who has full control over the senses and mind is called a gosvämé or gosäïi. One who does not have such control is called godäsa, or a servant of the senses, and cannot become a spiritual master. A spiritual master who actually has control over the mind and senses is called gosvämé.

Both the guru and the disciple Must be self-controlled: Çrémad-Bhägavatam 2.9.43 Purport.

One who is not self-controlled, specifically in sex life, can become neither a disciple nor a spiritual master. One Must have disciplinary training in controlling speaking, anger, the tongue, the mind, the belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvämé. Without becoming a gosvämé one can become neither a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.

The body of the spiritual master is spiritual: Çrémad-Bhägavatam 8.3.2 Purport.

The material body certainly consists only of material elements, but when one awakens to Kåñëa conscious understanding, the body is no longer material but spiritual. The material body is meant for sense enjoyment, whereas the spiritual body engages in the transcendental loving service of the Lord. Therefore, a devotee who engages in the service of the Supreme Lord and who constantly thinks of Him should never be considered to have a material body. It is therefore enjoined, guruñu nara-matiù: one should stop thinking of the spiritual master as an ordinary human being with a material body. Arcye viñëau çilä-dhéù: everyone knows that the Deity in the temple is made of stone, but to think that the Deity is merely stone is an offense. Similarly, to think that the body of the spiritual master consists of material ingredients is offensive. Atheists think that devotees foolishly worship a stone statue as God and an ordinary man as the guru. The fact is, however, that by the grace of Kåñëa’s omnipotence, the so-called stone statue of the Deity is directly the Supreme Personality of Godhead, and the body of the spiritual master is directly spiritual. A pure devotee who is engaged in unalloyed devotional service should be understood to be situated on the transcendental platform (sa guëän samatétyaitän brahma-bhüyäya kalpate [Bg. 14.26]). Let us therefore offer our obeisances unto the Supreme Personality of Godhead, by whose mercy so-called material things also become spiritual when they are engaged in spiritual activity.

The guru’s body is spiritual and therefore unaffected by material conditions: Bhakti-rasämåta-sindhu 1.2.187

One who is engaged in the service of the Lord (yato bhaktir adhokñaje [Çrémad-Bhägavatam 1.2.6]), without impediment and without cessation, is understood to be situated in his original, spiritual status. When one is promoted to this status, one is always happy in transcendental bliss. Otherwise, as long as one is in the bodily concept of life, one Must suffer material conditions. Janma-måtyu-jarä-vyädhi-duùkha-doñänudarçanam [Bg. 13.9]. The body is subject to its own principles of birth, death, old age and disease, but one who is situated in spiritual life (yato bhaktir adhokñaje) has no birth, no death, no old age and no disease. One may argue that we may see a person who is spiritually engaged twenty-four hours a day but is still suffering from disease. In fact, however, he is neither suffering nor diseased; otherwise he could not be engaged twenty-four hours a day in spiritual activities. The example may be given in this connection that sometimes dirty foam or garbage is seen floating on the water of the Ganges. This is called néra-dharma, a function of the water. But one who goes to the Ganges does not mind the foam and dirty things floating in the water. With his hand, he pushes away such nasty things, bathes in the Ganges and gains the beneficial results. Therefore, one who is situated in the spiritual status of life is unaffected by foam and garbage-or any superficial dirty things. This is confirmed by Çréla Rüpa Gosvämé:

éhä yasya harer däsye

karmaëä manasä girä

nikhiläsv apy avasthäsu

jévan-muktaù sa ucyate

The spiritual master feels ecstasy because he is relishing the mellows of pure devotion: Çré Çré-gurv-añöaka Verse 2 Çréla Viçvanätha Cakravarté Öhäkura

mahäprabhoù kértana-nåtya-géta

väditra-mädyan-manaso rasena

romäïca-kampäçru-taraìga-bhäjo

vande guroù çré-caraëäravindam

“Chanting the holy name, dancing in ecstasy, singing, and playing Muëdaka Upaniñad sical instruments, the spiritual master is always gladdened by the saìkértana movement of Lord Caitanya Mahäprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master”

The spiritual master enjoys transcendental bliss by chanting and dancing: “The Qualifications of the Spiritual Master” Back to Godhead magazine (Vol. 13, No. 1-2)

Mahäprabhoù kértana-nåtya-géta-väditra-mädyan-manaso rasena **. The second symptom of the guru is that he is always engaged in chanting, glorifying Lord Caitanya Mahäprabhu-that is his business … the spiritual master enjoys transcendental bliss within his mind by chanting and dancing…. Romäïca-kampäçru-taraìga-bhäjaù. There are sometimes transformations of the body with spiritual symptoms-sometimes crying, sometimes the hairs standing on end. There are so many symptoms. These are natural. These symptoms are not to be imitated, but when one is spiritually advanced, they are visible.

One who acts according to scripture and at the same time preaches is a bona fide spiritual master: Çré Caitanya-caritämåta Antya-lélä 4.102-3,

ane äcare keha, nä kare pracära

pracära karena keha, nä karena äcära

pracära’,—nämera karaha ‘dui’ kärya

tumi—sarva-guru, tumi jagatera ärya

“Some behave very well but do not preach the cult of Kåñëa consciousness, whereas others preach but do not behave properly. You simultaneously perform both duties in relation to the holy name by your personal behavior and by your preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world.”

PURPORT: Sanätana Gosvämé clearly defines herein the bona fide spiritual master of the world. The qualifications expressed in this connection are that one Must act according to the scriptural injunctions and at the same time preach. One who does so is a bona fide spiritual master. Haridäsa Öhäkura was the ideal spiritual master because he regularly chanted on his beads a prescribed number of times. Indeed, he was chanting the holy name of the Lord three hundred thousand times a day. Similarly, the members of the Kåñëa consciousness movement chant a miniMuëdaka Upaniñad m of sixteen rounds a day, which can be done without difficulty, and at the same time they Must preach the cult of Caitanya Mahäprabhu according to the gospel of Bhagavad-gétä As It Is. One who does so is quite fit to become a spiritual master for the entire world.

A genuine guru is one who speaks only about God and tries to get others to become devotees of God: The Science of Self-Realization, Chapter 2a, What is a Guru?

Reporter: How can a person tell he has a genuine guru?

Çréla Prabhupäda: Can any of my students answer this question?

Disciple: Once I remember John Lennon asked you, “How will I know who is the genuine guru?” And you answered, “Just find out the one who is most addicted to Kåñëa. He is genuine.”

Çréla Prabhupäda: Yes. The genuine guru is God’s representative, and he speaks about God and nothing else. The genuine guru is he who has no interest in materialistic life. He is after God, and God only. That is one of the tests of a genuine guru: brahma-niñöham. He is absorbed in the Absolute Truth. In the Muëdaka Upaniñad it is stated, çrotriyaà brahma-niñöham: [Muëdaka Upaniñad 1.2.12] “The genuine guru is well versed in the scriptures and Vedic knowledge, and he is completely dependent on Brahman.” He should know what Brahman [spirit] is and how to become situated in Brahman. These signs are given in the Vedic literature. As I said before, the real guru is God’s representative. He represents the Supreme Lord, just as a viceroy represents a king. The real guru will not manufacture anything. Everything he says is in accordance with the scriptures and the previous äcäryas. He will not give you a mantra and tell you that you will become God in six months. This is not a guru’s business. A guru’s business is to canvass everyone to become a devotee of God. That is the sum and substance of a real guru’s business. Indeed, he has no other business. He tells whomever he sees, “Please become God conscious.” If he canvasses somehow or other on behalf of God and tries to get everyone to become a devotee of God, he is a genuine guru.

Reporter: What about a Christian priest?

Çréla Prabhupäda: Christian, Muëdaka Upaniñad hammadan, Hindu-it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, “Just try to love God.” Anyone-it doesn’t matter-be he Hindu, Muëdaka Upaniñad slim, or Christian, is a guru if he convinces people to love God. That is the test. The guru never says, “I am God,” or “I will make you God.” The real guru says, “I am a servant of God, and I will make you a servant of God also.” It doesn’t matter how the guru is dressed. As Caitanya Mahäprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” A genuine spiritual master simply tries to get people to become devotees of Kåñëa, or God. He has no other business.

Reporter: But the bad gurus…

Çréla Prabhupada: And what is a “bad” guru?

Reporter: A bad guru just wants some money or some fame.

Çréla Prabhupäda: Well, if he is bad, how can he become a guru? [laughter.] How can iron become gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say “bad guru.” That is a contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God-that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white guru. Guru means “genuine guru.” All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine.

Whoever teaches how to know and love God is a spiritual master: The Science of Self-Realization, Chapter 1b, What is Krishna Consciousness.

Ms. Nixon: How can one tell a bona fide spiritual master from a fake?

Çréla Prabhupäda: Whoever teaches how to know God and how to love Him-he is a spiritual master. Sometimes bogus rascals mislead people. “I am God,” they claim, and people who do not know what God is believe them. You Must be a serious student to understand who God is and how to love Him. Otherwise, you will simply waste your time. So the difference between others and us is that we are the only movement that can actually teach one how to know God and how to love Him. We are presenting the science of how one can know Kåñëa, the Supreme Personality of Godhead, by practicing the teachings of the Bhagavad-gétä and the Çrémad-Bhägavatam. They teach us that our only business is to love God.

A devotee perfectly qualified in chanting the holy name is fit to become a spiritual master and deliver all the people of the world: Teachings of Lord Caitanya, Chapter 18.

A bona fide spiritual master chants the holy names-Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare-and the transcendental sound vibration enters into the ear of the disciple, and if a disciple follows in the footsteps of his spiritual master and chants the holy name with similar respect, he actually comes to worship the transcendental name. When the transcendental name is worshiped by the devotee, the name Himself spreads His glories within the heart of a devotee. When a devotee is perfectly qualified in chanting the transcendental vibration of the holy name, he is quite fit to become a spiritual master and to deliver all the people of the world.

The spiritual master should not be proud of his position; being humble, he should preach the chanting of the Hare Kåñëa mantra: Çré Caitanya-caritämåta Ädi-lélä 17.31,

kä stry aìga te kala-padämåta-veëu-géta-

sammohitärya-caritän na calet tri-lokyäm

trailokya-saubhagam idaà ca nirékñya rüpaà

yad go-dvija-druma-mågäù pulakäny abibhran

“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others, can very easily always chant the holy name of the Lord.”

PURPORT: The grass is specifically mentioned in this verse because everyone tramples upon it yet the grass never protests. This example indicates that a spiritual master or leader should not be proud of his position; being always humbler than an ordinary common man, he should go on preaching the cult of Caitanya Mahäprabhu by chanting the Hare Kåñëa mantra.

The spiritual master Must be spotless in character: Çrémad-Bhägavatam 1.1.6,

“The sages said: Respected Süta Gosvämé, you are completely free from all vice….”

PURPORT: A gosvämé or the bona fide representative of Çré Vyäsadeva Must be free from all kinds of vices. The four major vices of Kali-yuga are (1) illicit connection with women, (2) animal slaughter, (3) intoxication, (4) speculative gambling of all sorts. A gosvämé Must be free from all these vices before he can dare sit on the vyäsäsana. No one should be allowed to sit on the vyäsäsana who is not spotless in character and who is not freed from the above-mentioned vices.

The spiritual master Must be free from mäyä: Bhagavad-gétä As It Is 2.13 Purport.

If Arjuna is on the same level with Kåñëa, and Kåñëa is not superior to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them are deluded by the illusory energy (mäyä), then there is no need of one being the instructor and the other the instructed. Such instruction would be useless because, in the clutches of mäyä, no one can be an authoritative instructor.

One should take advice only from a person transcendental to the four basic defects, the spiritual master: Çrémad-Bhägavatam 5.14.26 Purport.

Unless one can find a person transcendental to the four basic defects, one should not accept advice and become a victim of the material condition. The best process is to take the advice and instructions of Çré Kåñëa or His bona fide representative. In this way one can be happy in this life and the next.

The spiritual master Must have complete knowledge and be able to answer all inquiries from the disciple: Çrémad-Bhägavatam 2.4.6 Purport.

For every unknown thing, we have to learn and inquire from a learned personality…. The spiritual master, therefore, Must be one who is sarva-jïa…. Thus all inquires on God which are unknown to the disciple may be made from the qualified spiritual master.

One can become a spiritual master, even if not liberated, by having full faith in Kåñëa’s words and following His instructions: Çrémad-Bhägavatam 4.18.5 Purport.

A conditioned soul is hampered by four defects: he is sure to commit mistakes, he is sure to become ill-usioned, he has a tendency to cheat others, and his senses are imperfect. Consequently we have to take direction from liberated persons. This Kåñëa consciousness movement directly receives instructions from the Supreme Personality of Godhead via persons who are strictly following His instructions. Although a follower may not be a liberated person, if he follows the supreme liberated Personality of Godhead, his actions are naturally liberated from the contamination of material nature. Lord Caitanya therefore says: “By My order you may become a spiritual master.” One can immediately become a spiritual master by having full faith in the transcendental words of the Supreme Personality of Godhead and by following His instructions.

Unless one has contact with a spiritual master and the Supersoul, one cannot be a spiritual master: Çrémad-Bhägavatam 3.9.26 Purport.

Brahmä’s enlightenment in knowledge was due to the Lord sitting within his heart. After being created, Brahmä could not ascertain the source of his appearance, but after penance and mental concentration he could see the source of his birth, and thus he became enlightened through the heart. The spiritual master outside and the spiritual master within are both representations of the Lord. Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master.

One who knows that the Supreme Personality of Godhead is the Supersoul and friend of everyone can become the spiritual master of the world: Çrémad-Bhägavatam 4.29.51,

sa vai priyatamaç cätmä

yato na bhayam aëv api

iti veda sa vai vidvän

yo vidvän sa gurur hariù

“One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world….

The spiritual master need not be older than the disciple: Çrémad-Bhägavatam 6.7.33,

çré-åñir uväca

abhyarthitaù sura-gaëaiù

paurahitye mahä-tapäù

sa viçvarüpas tän äha

prasannaù çlakñëayä girä

The demigods continued: Do not fear criticism for being younger than us. Such etiquette does not apply in regard to Vedic mantras. Except in relationship to Vedic mantras, seniority is determined by age, but one may offer respectful obeisances even to a younger person who is advanced in chanting Vedic mantras. Therefore although you are junior in relationship to us, you may become our priest without hesitation.

PURPORT: It is said, våddhatvaà vayasä vinä: one may be senior without being advanced in age. Even if one is not old, one gains seniority if he is senior in knowledge. Viçvarüpa was junior in relationship to the demigods because he was their nephew, but the demigods wanted to accept him as their priest, and therefore he would have to accept obeisances from them. The demigods explained that this should not be a cause for hesitation; he could become their priest because he was advanced in Vedic knowledge.

One should accept a spiritual master not in terms of heredity or social and ecclesiastical conventions, but in terms of genuine qualification: Çré Caitanya-caritämåta Ädi-lélä 1.35 Purport.

It is imperative that a serious person accept a bona fide spiritual master in terms of the çästric injunctions. Çré Jéva Gosvämé advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.

Disqualifications and qualifications for a bona fide spiritual master: The Nectar of Devotion, Chapter 7.

One should not accept as a spiritual master someone who is Fool Number One, who has no direction according to the scriptural injunctions, whose character is doubtful, who does not follow the principles of devotional service, or who has not conquered the influence of the six sense gratifying agents. The six agents of sense gratification are the tongue, the genitals, the belly, anger, the mind and words. Anyone who has practiced controlling these six is permitted to make disciples all over the world.

???One can become a spiritual master at home by chanting Hare Kåñëa and preaching the principles of Bhagavad-gétä and Çrémad-Bhägavatam to relatives and friends: Çré Caitanya-caritämåta Madhya-lélä 7.126-30,

Madhya 7.126,

kåpä kara, prabhu, more, yäì tomä-saìge

sahite nä päri duùkha viñaya-taraìg

The brähmaëa begged Lord Caitanya Mahäprabhu, “My dear Lord, kindly show me favor and let me go with You. I can no longer tolerate the waves of misery caused by materialistic life.”

PURPORT

This statement is applicable for everyone, regardless of how rich or prosperous one may be. Narottama däsa Öhäkura has confirmed this statement: saàsära-viñänale, divä-niçi hiyä jvale. He states that the materialistic way of life causes a burning in the heart. One cannot make any provisions for the troublesome life of the material world. It is a fact that one may be very happy as far as riches are concerned and one may be very opulent in every respect, yet one has to manage the viñayas to meet the demands of the body and of so many family members and subordinates. One has to take so much trouble to minister to others. Narottama däsa Öhäkura therefore prays: viñaya chäòiyä kabe çuddha ha’be mana. Thus one must become freed from the materialistic way of life. One has to merge himself in the ocean of transcendental bliss. In other words, one cannot relish transcendental bliss without being freed from the materialistic way of life. It appears that the brähmaëa named Kürma was materially very happy, for he expressed his family tradition as janma-kula-dhana. Now, being glorious, he wanted to leave all these material opulences. He wanted to travel with Çré Caitanya Mahäprabhu. According to the Vedic way of civilization, one should leave his family after attaining fifty years of age and go to the forest of Våndävana to devote the rest of his life to the service of the Lord.

Madhya 7.127

prabhu kahe,—“aiche bät kabhu nä kahibä

gåhe rahi’ kåñëa-näma nirantara laibä

Çré Caitanya Mahäprabhu replied, “Don’t speak like that again. Better to remain at home and chant the holy name of Kåñëa always.

PURPORT

It is not advisable in this Age of Kali to leave one’s family suddenly, for people are not trained as proper brahmacärés and gåhasthas. Therefore Çré Caitanya Mahäprabhu advised the brähmaëa not to be too eager to give up family life. It would be better to remain with his family and try to become purified by chanting the Hare Kåñëa mahä-mantra regularly under the direction of a spiritual master. This is the instruction of Çré Caitanya Mahäprabhu. If this principle is followed by everyone, there is no need to accept sannyäsa. In the next verse Çré Caitanya Mahäprabhu advises everyone to become an ideal householder by offenselessly chanting the Hare Kåñëa mantra and teaching the same principle to everyone he meets.

Madhya 7.128

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

“Instruct everyone to follow the orders of Lord Çré Kåñëa as they are given in the Bhagavad-gétä and Çrémad-Bhägavatam. In this way become a spiritual master and try to liberate everyone in this land.”

PURPORT

This is the sublime mission of the International Society for Krishna Consciousness. Many people come and inquire whether they have to give up family life to join the Society, but that is not our mission. One can remain comfortably in his residence. We simply request everyone to chant the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. If one is a little literate and can read Bhagavad-gétä As It Is and Çrémad-Bhägavatam, that is so much the better. These works are now available in an English translation and are done very authoritatively to appeal to all classes of men. Instead of living engrossed in material activities, people throughout the world should take advantage of this movement and chant the Hare Kåñëa mahä-mantra at home with their families. One should also refrain from sinful activities—illicit sex, meat-eating, gambling and intoxication. Out of these four items, illicit sex is very sinful. Every person must get married. Every woman especially must get married. If the women outnumber the men, some men can accept more than one wife. In that way there will be no prostitution in society. If men can marry more than one wife, illicit sex life will be stopped. One can also produce many nice preparations to offer Kåñëa—grain, fruit, flowers and milk. Why should one indulge in unnecessary meat-eating and maintain horrible slaughterhouses? What is the use of smoking and drinking tea and coffee? People are already intoxicated by material enjoyment, and if they indulge in further intoxication, what chance is there for self-realization? Similarly, one should not partake in gambling and unnecessarily agitate the mind. The real purpose of human life is to attain the spiritual platform and return to Godhead. That is the summum bonum of spiritual realization. The Kåñëa consciousness movement is trying to elevate human society to the perfection of life by pursuing the method described by Çré Caitanya Mahäprabhu in His advice to the brähmaëa Kürma. That is, one should stay at home, chant the Hare Kåñëa mantra and preach the instructions of Kåñëa as they are given in the Bhagavad-gétä and Çrémad-Bhägavatam.

Madhya 7.129

kabhu nä bädhibe tomära viñaya-taraìga

punarapi ei öhäïi päbe mora saìga”

Çré Caitanya Mahäprabhu further advised the brähmaëa Kürma, “If you follow this instruction, your materialistic life at home will not obstruct your spiritual advancement. Indeed, if you follow these regulative principles, we will again meet here, or, rather, you will never lose My company.”

PURPORT

This is an opportunity for everyone. If one simply follows the instructions of Çré Caitanya Mahäprabhu, under the guidance of His representative, and chants the Hare Kåñëa mantra, teaching everyone as far as possible the same principle, the contamination of the materialistic way of life will not even touch him. It does not matter whether one lives in a holy place like Våndävana, Navadvépa or Jagannätha Puré or in the midst of European cities, where the materialistic way of life is very prominent. If a devotee follows the instructions of Çré Caitanya Mahäprabhu, he lives in the company of the Lord. Wherever he lives, he converts that place into Våndävana and Navadvépa. This means that materialism cannot touch him. This is the secret of success for one advancing in Kåñëa consciousness.

For the spiritual master to speak and disciple to hear kåñëa-kathä, both Must be free from material desires: Çrémad-Bhägavatam 10.1.4,

nivåtta-tarñair upagéyamänäd

bhavauñadhäc chrotra-mano-‘bhirämät

ka uttamaçloka-guëänavädät

pumän virajyeta vinä paçu-ghnät

Glorification of the Supreme Personality of Godhead is performed in the paramparä system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation.

PURPORT: For kåñëa-kathä, topics about Kåñëa consciousness, there Must be a speaker and a hearer, both of whom can be interested in Kåñëa consciousness if they are no longer interested in material topics…. For topics concerning Uttamaçloka, the Supreme Personality of Godhead, the spiritual master speaks, and the disciple hears with attention. Unless both of them are free from material desires, they cannot be interested in topics of Kåñëa consciousness. The spiritual master and disciple do not need to understand anything more than Kåñëa because simply by understanding Kåñëa and talking about Kåñëa, one becomes a perfectly learned person (yasmin vijïäte sarvam evaà vijïätaà bhavati) (Muëdaka Upaniñad 1.3).

The bona fide spiritual master as jagad-guru, a guru of all human beings: Çré Caitanya-caritämåta Madhya-lélä 24.330 Purport.

The guru Must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru Must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said: gurur nåëäm. The word nåëäm means “of all human beings.” The guru is not limited to a particular group. It is stated in the Upadeçämåta of Rüpa Gosvämé that a guru is a gosvämé, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Påthivéà sa çiñyät. This is the test of the guru.

In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, gurus of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world.

The spiritual master is naturally victorious in an argument with the disciple: Çré Caitanya-caritämåta Madhya-lélä 10.172-75,

bhaööäcärya kahe,-bhäraté, dekhi tomära jaya

prabhu kahe,-yei kaha, sei satya haya

guru-çiñya-nyäye satya çiñyera paräjaya

bhäraté kahe,-eho nahe, anya hetu haya

bhakta öhäïi hära’ tumi,-e tomära svabhäva

ära eka çuna tumi äpana prabhäva

äjanma karinu muïi ‘niräkära’-dhyäna

tomä dekhi’ ‘kåñëa’ haila mora vidyamäna

After hearing this, Särvabhauma Bhaööäcärya rendered his judgment, saying, “Brahmänanda Bhäraté, I see that you are victorious.” Çré Caitanya Mahäprabhu immediately said, “I accept whatever Brahmänanda Bhäraté has said. It is quite all right with Me.” Çré Caitanya Mahäprabhu thus posed Himself as a disciple and accepted Brahmänanda Bhäraté as His spiritual master. He then said, “The disciple is certainly defeated in an argument with the spiritual master.”…

PURPORT: Brahmänanda Bhäraté admitted that when there is an argument between the spiritual master and the disciple, the spiritual master is naturally victorious, although the disciple may put forward a strong argument. In other words, it is customary that the words of the spiritual master are more worshipable than the words of a disciple.

If a spiritual master cannot direct his disciples to become free from sinful activities, he becomes responsible for their sinful acts: Çrémad-Bhägavatam 4.20.14 Purport.

If parents simply give birth to children like cats and dogs but cannot save their children from imminent death, they become responsible for the activities of their animalistic children…. Similarly, if a spiritual master cannot direct his disciple to become free of sinful activities, he becomes responsible for their sinful acts.

The spiritual master is a liberated soul: Çrémad-Bhägavatam 3.33.10 Purport.

Sometimes doubts arise in the minds of neophytes about whether or not the spiritual master is liberated, and sometimes neophytes are doubtful about the bodily affairs of the spiritual master. The point of liberation, however, is not to see the bodily symptoms of the spiritual master. Jévan-Muëdaka Upaniñad kta means that even though one is in the material body (there are still some material necessities since the body is material), because one is fully situated in the service of the Lord, he is to be understood to be liberated.

Liberation entails being situated in one’s own position. That is the definition in the Çrémad-Bhägavatam: Muëdaka Upaniñad ktir … svarüpeëa vyavasthitiù [Çrémad-Bhägavatam 2.10.6]. The svarüpa, or actual identity of the living entity, is described by Lord Caitanya. Jévera ‘svarüpa’ haya-kåñëera ‘nitya-däsa’: [Cc. Madhya 20.108] the real identity of the living entity is that he is eternally a servitor of the Supreme Lord. If someone is one hundred percent engaged in the service of the Lord, he is to be understood as liberated. One Must understand whether or not he is liberated by his activities in devotional service, not by other symptoms.

The spiritual master has unlimited intelligence in guiding the disciple: Çrémad-Bhägavatam 6.7.15 Purport.

Agädha-dhiñaëaà dvijam: the äcärya is a perfect brähmaëa and has unlimited intelligence in guiding the activities of his disciple.

The spiritual master is always thinking of Kåñëa’s pastimes: Back to Godhead magazine (Vol. 13, No. 1-2).

çré-rädhikä-mädhavayor apära

mädhurya-lélä-guëa-rüpa-nämnäm

prati-kñaëäsvädana-lolupasya

vande guroù çré-caraëäravindam **

The spiritual master is always thinking of the pastimes of Kåñëa with His consort Çrématé Rädhäräëé and the gopés. Sometimes he is thinking about Kåñëa’s pastimes with the cowherd boys. This means that he is always thinking of Kåñëa engaged in some kind of pastime. Prati-kñaëäsvädana-lolupasya. Prati-kñaëa means he is thinking that way twenty-four hours a day. That is Kåñëa consciousness.

“The Qualifications of the Spiritual Master”

A spiritual master is recognized as such when it is seen that he has changed the character of his disciples: Çré Caitanya-caritämåta Antya-lélä 3.143,

evaà buddheù paraà buddhvä

saàstabhyätmänam ätmanä

jahi çatruà mahä-bäho

käma-rüpaà duräsadam

Seeing the sublime character of the prostitute, everyone glorified the influence of Haridäsa Öhäkura and offered him obeisances.

PURPORT: It is said, phalena paricéyate: one is recognized by the results of his actions. In Vaiñëava society there are many types of Vaiñëavas. Some of them are called gosvämés, some are called svämés, some are prabhus, and some are prabhupäda. One is not recognized, however, simply by such a name. A spiritual master is recognized as an actual guru when it is seen that he has changed the character of his disciples. Haridäsa Öhäkura actually changed the character of the professional prostitute. People greatly appreciated this, and therefore they all offered obeisances to Haridäsa Öhäkura and glorified him.

The spiritual master’s ultimate goal is to go to Kåñëa’s planet to serve the Lord in one of five rasas: “The Qualifications of the Spiritual Master” Back to Godhead magazine (Vol. 13, No. 1-2) An address given at the University of Stockholm in September of 1973 by His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda.

nikuïja-yüno rati-keli-siddhyai

yä yälibhir yuktir apekñaëéyä

taträti-däkñyäd ati-vallabhasya

vande guroù çré-caraëäravindam **

The spiritual master’s ultimate goal is that he wants to be transferred to the planet of Kåñëa, where he can associate with the gopés to help them serve Kåñëa. Some spiritual masters are thinking of becoming assistants to the gopés, some are thinking of becoming assistants to the cowherd boys, some are thinking of becoming assistants to Nanda and mother Yaçodä, and some are thinking of becoming God’s servants. Some are thinking of becoming flower trees, fruit trees, calves, or cows in Våndävana.

There are five kinds of mellows: çänta [veneration], däsya [servitorship], sakhya [friendship], vätsalya [parenthood], and mädhurya [conjugal love]. Everything is there in the spiritual world. Cintämaëi-prakara-sadmasu: in the spiritual sky, even the land is spiritual. The trees are spiritual, the fruit is spiritual, the flowers are spiritual, the water is spiritual, the servants are spiritual, the friends are spiritual, the mothers are spiritual, the fathers are spiritual, the Lord is spiritual, and His associates are spiritual. It is all absolute, although there are varieties.

In the material world these spiritual varieties are merely reflected, just like trees on a riverbank. A tree is reflected in the water, but reflected how? Upside down. Similarly, this material world is a reflection of the spiritual world, but a perverted reflection. In the spiritual world there is love between Rädhä and Kåñëa. Kåñëa is always young—nava-yauvana. And Rädhäräëé is always young, because She is Kåñëa’s pleasure potency. Çré-rädhikä-mädhavayor apära. Jaya rädhä-mädhava. We worship not Kåñëa alone but Kåñëa with His eternal consort Çrématé Rädhäräëé. There is eternal love between Rädhäräëé and Kåñëa. Therefore the Vedänta-sütra says, janmädy asya yataù: the Absolute Truth is that from which everything emanates. In this world we find love between mother and son, love between wife and husband, love between master and servant, between friend and friend, between the master and the dog or the cat or the cow. But these are only reflections of the spiritual world. Kåñëa is also the good lover of the animals, the calves and cows. Just as here we love dogs and cats, there Kåñëa loves cows and calves. You have seen this in pictures of Kåñëa. So the propensity to love even an animal is there in the spiritual world. Otherwise, how can it be reflected? This world is simply a reflection. If in the reality there is nothing like that, how can it be reflected here? So everything is there in the spiritual world. But to understand that original propensity to love, you have to practice Kåñëa consciousness.

The qualification of an äcärya-to present himself as a servant of the Supreme and to defy atheistic imposters posing as God: Çré Caitanya-caritämåta Ädi-lélä 6.28 Purport.

The real qualification of an äcärya is that he presents himself as a servant of the Supreme. Such a bona fide äcärya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an äcärya to defy such imposters posing as God before the innocent public.

The relationship between guru and disciple is spiritual: Teachings of Lord Kapila, the Son of Devahuti Verse 38 Purporot.

In the material world, a servant serves the master as long as the servant is pleased and as long as the master is pleased. The servant is pleased as long as the master pays, and the master is pleased as long as the servant renders good service. However, in the spiritual world, if the servant cannot serve under certain conditions, the master is still pleased. And if the master does not pay, the servant is also pleased. That is called oneness, absolute. A guru may have hundreds of disciples, hundreds of servants, but he doesn’t have to pay them. They are serving out of spiritual love, and the guru is teaching without receiving a salary. This is a spiritual relationship. There are no cheaters and cheated in such a relationship.

The spiritual master enlightens And instructs his disciple.

The guru’s business is to free the human being from suffering by rescuing him from ignorance: The Science of Self-Realization, Chapter 2a, What is a Guru?

The guru’s business is to see that no human being suffers in this material world. No one can claim that he is not suffering. That is not possible. In this material world, there are three kinds of suffering: adhyätmika, adhibhautika, and adhidaivika. These are miseries arising from the material body and mind, from other living entities, and from the forces of nature. We may suffer mental anguish, or we may suffer from other living entities-from ants or mosquitos or flies-or we may suffer due to some superior power. There may be no rain, or there may be flood. There may be excessive heat or excessive cold. So many types of suffering are imposed by nature. Thus there are three types of miseries within the material world, and everyone is suffering from one, two, or three of them. No one can say that he is completely free from suffering.

The spiritual master reveals all knowledge to the disciple: Bhagavad-gétä As It Is 5.16,

jïänena tu tad ajïänaà

yeñäà näçitam ätmanaù

teñäm äditya-vaj jïänaà

prakäçayati tat param

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

PURPORT: Real knowledge can be obtained from a person who is in perfect Kåñëa consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what Kåñëa consciousness is. The spiritual master can drive away all nescience, as the sun drives away darkness. Even though a person may be in full knowledge that he is not this body but is transcendental to the body, he still may not be able to discriminate between the soul and the Supersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Kåñëa conscious spiritual master. One can know God and one’s relationship with God only when one actually meets a representative of God.

The sincere disciple is blessed with spiritual realization by the spiritual master: Bhagavad-gétä As It Is 4.34,

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

… The self-realized soul can impart knowledge unto you because he has seen the truth.

PURPORT: One Must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding…. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect.

The spiritual master uses sharp words to cut the disciple’s mind from material attachments: Perfection of Yoga, Chapter 4.

If one is intelligent he will associate with those who are trying to elevate themselves to the platform of self-realization through one of the various forms of yoga. The result will be that those who are sädhu, or realized, will be able to sever their attachment to this material affection. Because Arjuna is attracted to things that are impeding the execution of his own duty, Kåñëa severs these things. To cut something, a sharp instrument is required; and to cut the mind from its attachments, sharp words are often required. The sädhu or teacher shows no mercy in using sharp words to sever the student’s mind from material attractions. By speaking the truth uncompromisingly, he is able to sever the bondage. For example, at the very beginning of Bhagavad-gétä Kåñëa speaks sharply to Arjuna by telling him that although he speaks like a learned man, he is actually fool number one. If we actually want detachment from this material world, we should be prepared to accept such cutting words from the spiritual master. Compromise and flattery have no effect where strong words are required.

The guru’s task is to open the disciple’s eyes of knowledge: Çrémad-Bhägavatam 8.1.11 Purport.

In Bhagavad-gétä it is said that one can see the Supreme Personality of Godhead through jïäna-cakñuñaù, eyes of knowledge. He who opens these eyes of knowledge is called a spiritual master. Thus we offer our prayers to the spiritual master with the following çloka:

oà ajïäna-timirändhasya jïänäïjana-çaläkayä

cakñur unmélitaà yena tasmai çré-gurave namaù

“I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.”

(Gautaméya-tantra)

The guru’s task is to open the disciple’s eyes of knowledge. When the disciple is awakened from ignorance to knowledge, he can see the Supreme Personality of Godhead everywhere.

The spiritual master delivers the disciple from ignorance to knowledge and freedom: Çrémad-Bhägavatam 3.25.8,

tasya tvaà tamaso ‘ndhasya

duñpärasyädya päragam

sac-cakñur janmanäm ante

labdhaà me tvad-anugrah

Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.

PURPORT: This verse is very instructive, since it indicates the relationship between the spiritual master and the disciple. The disciple or conditioned soul is put into this darkest region of ignorance and therefore is entangled in the material existence of sense gratification. It is very difficult to get out of this entanglement and attain freedom, but if one is fortunate enough to get the association of a spiritual master like Kapila Muni or His representative then by His grace one can be delivered from the mire of ignorance. The spiritual master is therefore worshiped as one who delivers the disciple from the mire of ignorance with the light of the torch of knowledge. The word pära-gam is very significant. Pära-gam means one who can take the disciple to the other side. This side is conditioned life; the other side is the life of freedom. The spiritual master takes the disciple to the other side by opening his eyes with knowledge. We are suffering simply because of ignorance. By the instruction of the spiritual master, the darkness of ignorance is removed, and thus the disciple is enabled to go to the side of freedom. It is stated in Bhagavad-gétä that after many, many births one surrenders to the Supreme Personality of Godhead. Similarly, if, after many, many births, one is able to find a bona fide spiritual master and surrender to such a bona fide representative of Kåñëa, he can be taken to the side of light.

The spiritual master frees the disciple from the material concept of life: Bhagavad-gétä As It Is 13.35 Purport.

One should know the distinction between the body, the owner of the body, and the Supersoul. A faithful person should at first have some good association to hear of God and thus gradually become enlightened. If one accepts a spiritual master, he can learn to distinguish between matter and spirit, and that becomes the stepping-stone for further spiritual realization. A spiritual master teaches his students to get free from the material concept of life by various instructions. For instance, in Bhagavad-gétä we find Kåñëa instructing Arjuna to free him from materialistic considerations.

The duty of an äcärya or bona fide spiritual master is to initiate disciples and instruct them in Vedic wisdom: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

The spiritual master dissipates the darkness of empirical knowledge: The Science of Self-Realization, Chapter 2b.

Out of kindness, the spiritual master speaks on transcendental subjects to his disciples: Çrémad-Bhägavatam 3.7.36,

anavratänäà çiñyänäà

puträëäà ca dvijottama

anäpåñöam api brüyur

guravo déna-vatsaläù

O best among the brähmaëas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge.

PURPORT: There are many subjects to be known from the bona fide spiritual master. The followers, disciples and sons are all on one level for the bona fide spiritual master, and he is always kind to them and always speaks to them on transcendental subjects, even though he is not asked by them. That is the nature of the bona fide spiritual master. Vidura appealed to Maitreya Muni to speak on subjects about which he might not have asked.

It is the right of the disciple to ask about, and the duty of the guru to explain, any confidential matter: Çrémad-Bhägavatam 10.12.43 Purport.

A student and disciple has the right to ask the guru about any confidential service, and it is the duty of the guru to explain these confidential matters to his disciple.

The speaker of transcendental knowledge and the audience are very intimately connected; thus the spiritual master can speak nicely before an understanding audience: Teachings of Lord Caitanyal, Chapter 15.

Falling flat at the feet of Lord Caitanya, Sanätana Gosvämé requested Him to explain the [ätmäräma] verse as He had formerly explained it to Särvabhauma Bhaööäcärya. Sanätana explained his eagerness to hear the same explanation in order that he might be enlightened. Being thus requested by Sanätana, the Lord replied: “I do not understand why Särvabhauma Bhaööäcärya so much appreciated My explanation. As far as I am concerned, I don’t even remember what I said to him. But because you are asking this of Me, I shall, with the help of your association, try to explain whatever I can remember.” Thus the speaker and the audience are very intimately connected; the speaker is enlightened by the presence of the audience. The speaker, or master, can speak very nicely on transcendental subject matters before an understanding audience; therefore Lord Caitanya said that He did not know how to explain the Sanskrit verse but that since He was in the association of Sanätana He would try to explain it.

The spiritual master Must see whether the disciple understands his instructions: Bhagavad-gétä As It Is 18.72,

kaccid etac chrutaà pärtha

tvayaikägreëa cetasä

kaccid ajïäna-sammohaù

praëañöas te dhanaïjaya

O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?

PURPORT: The Lord was acting as the spiritual master of Arjuna. Therefore it was His duty to inquire from Arjuna whether he understood the whole Bhagavad-gétä in its proper perspective. If not, the Lord was ready to re-explain any point, or the whole Bhagavad-gétä if so required.

If the guru and the disciple are sincere and bona fide, the transmission and reception of spiritual knowledge will yield good results: The Nectar of Devotion, Chapter 12.

If a man is potent and if a woman is not diseased, then by their conjugation there will be conception. In the same way, if the recipient of spiritual knowledge and the deliverer of spiritual knowledge are sincere and bona fide, there will be good results.

The spiritual master should train his disciples to speak on Çrémad-Bhägavatam: Çré Caitanya-caritämåta Madhya-lélä 25.267,

bhakta lägi’ vistärilä äpana-vadane

kähäì bhakta-mukhe kahäi çunilä äpane

Çré Caitanya Mahäprabhu broadcast the purpose of Çrémad-Bhägavatam. He sometimes spoke for the benefit of His devotees and sometimes empowered one of His devotees to speak while He listened.

PURPORT: Çré Caitanya Mahäprabhu, as an ideal teacher, or äcärya, explained Çrémad-Bhägavatam very elaborately Himself. He sometimes also empowered His devotees to speak while He listened. This is the way an äcärya should train his disciples. Not only should he describe the Bhägavata cult personally, but he should also train his disciples to speak on this sublime subject.

The spiritual master should instruct his disciples (as Lord Åñabhadeva did His sons) and continue to do so, without anger, even if the disciple sometimes cannot follow his order: Çrémad-Bhägavatam 5.5.15 Purport.

If one is serious about going back home, back to Godhead, he Must consider the mercy of the Supreme Personality of Godhead the sumMuëdaka Upaniñad m bonum and chief aim of life. If he is a father instructing his sons, a spiritual master instructing his disciples, or a king instructing his citizens, he Must instruct them as I have advised. Without being angry, he should continue giving instructions, even if his disciple, son or citizen is sometimes unable to follow his order….

The spiritual masters in the Madhva-Gauòéya-sampradäya should enrich their disciples with the highest devotional perfection of feeling separation from the Lord: Kåñëa, the Supreme Personality of Godhead, Chapter 35.

The gopés of Våndävana were so attached to Kåñëa that they were not satisfied simply with the räsa dance at night. They wanted to associate with Him and enjoy His company during the daytime also. When Kåñëa went to the forest with His cowherd boyfriends and cows, the gopés did not physically take part, but their hearts went with Him. And because their hearts went, they were able to enjoy His company through strong feelings of separation. To acquire this strong feeling of separation is the teaching of Lord Caitanya and His direct disciplic succession of Gosvämés. When we are not in physical contact with Kåñëa, we can associate with Him like the gopés, through feelings of separation. Kåñëa’s transcendental form, qualities, pastimes, and entourage are all identical with Him. There are nine different kinds of devotional service. Devotional service to Kåñëa in feelings of separation elevates the devotee to the highest perfectional level, to the level of the gopés…. Those who are in the disciplic succession of the Madhva-Gauòéya-sampradäya should also feel the separation of Kåñëa, worship His transcendental form, and discuss His transcendental teachings, His pastimes, His qualities, His entourage and His associations. The spiritual master should enrich the devotees to the highest devotional perfection. Feeling constant separation while engaged in the service of the Lord is the perfection of Kåñëa consciousness.

The spiritual master enlightens and instructs his disciple. (What the spiritual master teaches his disciples.)

The disciple should try to understand from the guru what is the self, the universe, God, and our relationship with God: The Science of Self-Realization, Chapter 2b.

Sitting at the feet of the Äcäryadeva, let us try to understand from this transcendental source of knowledge what we are, what is this universe, what is God, and what is our relationship with Him.

The spiritual master teaches his disciple about the relation between God and the living entity and the process of devotional service: Çrémad-Bhägavatam 3.7.38,

puruñasya ca saàsthänaà

svarüpaà vä parasya ca

jïänaà ca naigamaà yat tad

guru-çiñya-prayojanam

What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities? What are the specific values in the knowledge of the Vedas, and what are the necessities for the spiritual master and his disciples?

PURPORT: In order to elevate the living entity to [the] standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul.

A bona fide spiritual master speaks about the Lord’s external activities (creation) as well as His internal activities: Çrémad-Bhägavatam 2.4.10 Purport.

A bona fide spiritual master like Çukadeva Gosvämé does not speak about the Lord only in the matter of His internal potencies, but also explains how He associates with His external potencies. The Lord’s pastimes in the internal potency are displayed in His activities in Våndävana, but His external potential works are directed in His features of Käraëärëavaçäyé Viñëu, Garbhodakaçäyé Viñëu and Kñérodakaçäyé Viñëu. Çréla Viçvanätha Cakravarté offers his good counsel to the interested Vaiñëavas when he says that they should not be interested in hearing only about the Lord’s activities (like räsa-lélä), but Must be keenly interested in His pastimes in His features of the puruñävataras in connection with såñöi-tattva, creational functions.

The result of receiving knowledge from a spiritual master: Bhagavad-gétä As It Is 4.35,

yaj jïätvä na punar moham

evaà yäsyasi päëòava

yena bhütäny açeñäëi

drakñyasy ätmany atho mayi

And when you have thus learned the truth, you will know that all living beings are but part of Me-and that they are in Me, and are Mine.

PURPORT: The result of receiving knowledge from a self-realized soul, or one who knows things as they are, is learning that all living beings are parts and parcels of the Supreme Personality of Godhead, Lord Çré Kåñëa.

The disciple Must hear from his spiritual master about the transcendental qualities of pure devotees: Çrémad-Bhägavatam 3.13.4,

çrutasya puàsäà sucira-çramasya

nanv aïjasä süribhir éòito ‘rthaù

tat-tad-guëänuçravaëaà mukunda-

pädäravindaà hådayeñu yeñäm

Persons who hear from a spiritual master with great labor and for a long time Must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation.

PURPORT: Transcendental students are those who undergo great penance in being trained by hearing the Vedas from a bona fide spiritual master. Not only Must they hear about the activities of the Lord, but they Must also hear about the transcendental qualities of the devotees who are constantly thinking of the lotus feet of the Lord within their hearts. A pure devotee of the Lord cannot be separated from the lotus feet of the Lord for even a moment. Undoubtedly the Lord is always within the hearts of all living creatures, but they hardly know about it because they are deluded by the illusory material energy. The devotees, however, realize the presence of the Lord, and therefore they can always see the lotus feet of the Lord within their hearts. Such pure devotees of the Lord are as glorious as the Lord; they are, in fact, recommended by the Lord as more worshipable than He Himself. Worship of the devotee is more potent than worship of the Lord. It is therefore the duty of the transcendental students to hear of pure devotees, as explained by similar devotees of the Lord, because one cannot explain about the Lord or His devotee unless one happens to be a pure devotee himself.

The spiritual master enlightens and instructs his disciple. (The spiritual master can enlighten even an unintelligent or dull-headed disciple.)

However unintelligent one may be, by the grace of the spiritual master one can understand knowledge of the Absolute Truth: Çrémad-Bhägavatam 3.25.30,

tad etan me vijänéhi

yathähaà manda-dhér hare

sukhaà buddhyeya durbodhaà

yoñä bhavad-anugrahät

My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness.

PURPORT: Knowledge of the Absolute Truth is not very easily understood by ordinary, less intelligent men; but if the spiritual master is kind enough to the disciple, however unintelligent he may be, then by the divine grace of the spiritual master everything is revealed.

The pure devotee spiritual master can enlighten even a dull-headed disciple: Çrémad-Bhägavatam 5.13.22,

na hy adbhutaà tvac-caraëäbja-reëubhir

hatäàhaso bhaktir adhokñaje ‘malä

mauhürtikäd yasya samägamäc ca me

dustarka-mülo ‘pahato ‘vivekaù

It is not at all wonderful that simply by being covered by the dust of your lotus feet, one immediately attains the platform of pure devotional service to Adhokñaja, which is not available even to great demigods like Brahmä. By associating with you just for a moment, I am now freed from all argument, false prestige and lack of discrimination, which are the roots of entanglement in the material world. Now I am free from all these problems.

PURPORT: Association with pure devotees certainly frees one from the material clutches. This is certainly true of King Rahügaëa’s association with Jaòa Bharata. King Rahügaëa was immediately freed from the misgivings of material association. The arguments offered by pure devotees to their disciples are so convincing that even a dull-headed disciple is immediately enlightened with spiritual knowledge.

The spiritual master engages his disciple in devotional service.

The spiritual master’s concern-how his surrendered disciples may make progress in devotional service: Çré Caitanya-caritämåta Ädi-lélä 1.61 Purport.

The Lord, being full and free from problems, can wholeheartedly care for His devotees. His concern is how to elevate and protect all those who have taken shelter at His feet. The same responsibility is also entrusted to the spiritual master. The bona fide spiritual master’s concern is how the devotees who have surrendered to him as a representative of the Lord may make progress in devotional service. The Supreme Personality of Godhead is always mindful of the devotees who fully engage in cultivating knowledge of Him, having taken shelter at His lotus feet.

To achieve success in devotional service, one Must be directed by a bona fide spiritual master: Çré Caitanya-caritämåta Madhya-lélä 19.167 Purport.

A devotee Must know what Kåñëa wants him to do. This can be achieved through the medium of the spiritual master who is a bona fide representative of Kåñëa. Çréla Rüpa Gosvämé advises, ädau gurv-äçrayam. One who is serious in wanting to render pure devotional service to the Lord Must take shelter of the spiritual master who comes in the disciplic succession from Kåñëa. Evaà paramparä-präptam imaà räjarñayo viduù [Bg. 4.2]. Without accepting a bona fide spiritual master coming in the disciplic succession, one cannot find out the real purpose of devotional service. Therefore one has to accept the shelter of a bona fide spiritual master and agree to be directed by him. The first business of a pure devotee is to satisfy his spiritual master, whose only business is to spread Kåñëa consciousness. Yasya prasädäd bhagavat-prasädaù: ** if one can satisfy the spiritual master, Kåñëa is automatically satisfied. This is the success of devotional service.

The spiritual master trains and engages the disciple according to his ability: Çrémad-Bhägavatam 3.22.7,

diñöyä tvayänuçiñöo ‘haà

kåtaç cänugraho mahän

apävåtaiù karëa-randhrair

juñöä diñöyoçatér giraù

I have fortunately been instructed by you, and thus great favor has been bestowed upon me. I thank God that I have listened with open ears to your pure words.

PURPORT: Çréla Rüpa Gosvämé has given directions, in his Bhakti-rasämåta-sindhu, on how to accept a bona fide spiritual master and how to deal with him. First, the desiring candidate Must find a bona fide spiritual master, and then he Must very eagerly receive instructions from him and execute them. This is reciprocal service…. a bona fide spiritual master knows the nature of a particular man and what sort of duties he can perform in Kåñëa consciousness, and he instructs him in that way. He instructs him through the ear, not privately, but publicly. “You are fit for such and such work in Kåñëa consciousness. You can act in this way.” One person is advised to act in Kåñëa consciousness by working in the Deities’ room, another is advised to act in Kåñëa consciousness by performing editorial work, another is advised to do preaching work, and another is advised to carry out Kåñëa consciousness in the cooking department. There are different departments of activity in Kåñëa consciousness, and a spiritual master, knowing the particular ability of a particular man, trains him in such a way that by his tendency to act he becomes perfect. Bhagavad-gétä makes it clear that one can attain the highest perfection of spiritual life simply by offering service according to his ability, just as Arjuna served Kåñëa by his ability in the military art. Arjuna offered his service fully as a military man, and he became perfect. Similarly, an artist can attain perfection simply by performing artistic work under the direction of the spiritual master. If one is a literary man, he can write articles and poetry for the service of the Lord under the direction of the spiritual master. One has to receive the message of the spiritual master regarding how to act in one’s capacity, for the spiritual master is expert in giving such instructions.

It is the duty of the spiritual master to train a disciple in a particular occupational duty, according to his psychological nature: Çrémad-Bhägavatam 4.8.36 Purport.

Unless a child is trained according to his tendency, there is no possibility of his developing his particular spirit. It [is] the duty of the spiritual master or teacher to observe the psychological movement of a particular boy and thus train him in a particular occupational duty.

The spiritual master should train his disciple to love Kåñëa: Çrémad-Bhägavatam 3.32.42 Purport.

The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life.

It is the duty of the spiritual master to find the ways and means for his disciple to fix his mind on Kåñëa: The Nectar of Devotion, Chapter 2.

As a man’s mental disease is cured by the directions of a psychiatrist, so sädhana-bhakti cures the conditioned soul of his madness under the spell of mäyä, material illusion.

Närada mentions this sädhana-bhakti in the Çrémad-Bhägavatam, Seventh Canto, 1st, Chapter, 30th verse. He says there to King Yudhiñöhira:

“My dear King, one has to fix his mind on Kåñëa by any means.”

That is called Kåñëa consciousness. It is the duty of the äcärya, the spiritual master, to find the ways and means for his disciple to fix his mind on Kåñëa. That is the beginning of sädhana-bhakti.

The spiritual master elevates the disciple to ecstatic love of Godhead by engaging him in the regulative principles of devotional service: The Nectar of Devotion Chpater10.

In the beginning a devotee is engaged in the regulative principles of devotional service by the order of his spiritual master. When one thereby becomes completely purified of all material contamination, there develops an attachment and taste for devotional service. This taste and attachment, when gradually intensified in the course of time, becomes love…. Ecstatic love of Godhead can be potently invoked simply by following the rules and regulations of devotional service as they are prescribed in scriptures, under the direction of a bona fide spiritual master.

Devotional service performed with the mind and body Must be directed by the spiritual master: The Nectar of Devotion Introduction.

Those who are cultivating spiritual life and executing devotional service are always engaged in activity. Such activity can be performed with the body or with the mind. Thinking, feeling and willing are all activities of the mind, and when we will to do something, the activity comes to be manifest by the gross bodily senses. Thus, in our mental activities we should always try to think of Kåñëa and try to plan how to please Him, following in the footsteps of the great äcäryas and the personal spiritual master….This is the mental culture of Kåñëa consciousness.

Similarly, we can offer many services with our bodily activities. But all such activities Must be in relationship with Kåñëa. This relationship is established by connecting oneself with the bona fide spiritual master who is the direct representative of Kåñëa in disciplic succession. Therefore, the execution of Kåñëa conscious activities with the body should be directed by the spiritual master and then performed with faith.

The spiritual master directs the devotee in what should be accepted or rejected in the execution of devotional service: The Nectar of Devotion, Chapter 14.

One should not give up anything which can be utilized in the service of the Lord. That is a secret of devotional service. Anything that can be utilized in advancing Kåñëa consciousness and devotional service should be accepted…. Our vision is that Kåñëa is everything. Kåñëa is the cause and effect, and nothing belongs to us. Kåñëa’s things Must be used in the service of Kåñëa. That is our vision.

This does not mean, however, that we should give up the principles of discharging devotional service or neglect abiding by the rules and regulations prescribed therein. In the neophyte stage of devotion one Must follow all the principles, regulated by the authority of the spiritual master. The acceptance and rejection of things should always be in pursuance of the devotional principles; not that one can independently manufacture some idea of what should be accepted or rejected. The spiritual master as the visible manifestation of Kåñëa is necessary, therefore, to direct the devotee on behalf of the Supreme Personality of Godhead.

Although the spiritual master can immediately bless the disciple, his duty is to engage the disciple in devotional discipline: Çrémad-Bhägavatam 4.8.40,

närada uväca

jananyäbhihitaù panthäù

sa vai niùçreyasasya te

bhagavän väsudevas taà

bhaja taà pravaëätmanä

The great sage Närada told Dhruva Mahäräja: The instruction given by your mother, Sunéti, to follow the path of devotional service to the Supreme Personality of Godhead, is just suitable for you. You should therefore completely absorb yourself in the devotional service of the Lord.

PURPORT: Närada Muni is referred to here as bhagavän because he can bless any person just as the Supreme Personality of Godhead can. He was very pleased with Dhruva Mahäräja, and he could have at once personally given whatever he wanted, but that is not the duty of the spiritual master. His duty is to engage the disciple in proper devotional service as prescribed in the çästras. Kåñëa was similarly present before Arjuna, and even though He could have given him all facilities for victory over the opposing party without a fight, He did not do so; instead He asked Arjuna to fight. In the same way, Närada Muni asked Dhruva Mahäräja to undergo devotional discipline in order to achieve the desired result.

How the guru and Kåñëa together help the serious devotee return back home, back to Godhead: Çrémad-Bhägavatam 10.2.31,

svayaà samuttérya sudustaraà dyuman

bhavärëavaà bhémam adabhra-sauhådäù

bhavat-padämbhoruha-nävam atra te

nidhäya yätäù sad-anugraho bhavän

O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [väïchä-kalpataru]. When äcäryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.

PURPORT: This statement reveals how the merciful äcäryas and the merciful Supreme Personality of Godhead together help the serious devotee who wants to return home, back to Godhead…. One can achieve the seed of bhakti-latä, devotional service, by the mercy of guru and Kåñëa. The duty of the guru is to find the means, according to the time, the circumstances and the candidate, by which one can be induced to render devotional service, which Kåñëa accepts from a candidate who wants to be successful in going back home, back to Godhead. After wandering throughout the universe, a fortunate person within this material world seeks shelter of such a guru, or äcärya, who trains the devotee in the suitable ways to render service according to the circumstances so that the Supreme Personality of Godhead will accept the service. This makes it easier for the candidate to reach the ultimate destination. The äcärya’s duty, therefore, is to find the means by which devotees may render service according to references from çästra…. The äcärya gives the suitable method for crossing the ocean of nescience by accepting the boat of the Lord’s lotus feet, and if this method is strictly followed, the followers will ultimately reach the destination, by the grace of the Lord.

It is the duty of the spiritual master to prevent his disciples from violating the principles of Vaiñëava behavior: Çré Caitanya-caritämåta Antya-lélä 13.133 Purport.

It is the duty of a Vaiñëava äcärya to prevent his disciples and followers from violating the principles of Vaiñëava behavior. He should always advise them to strictly follow the regulative principles, which will protect them from falling down.

The spiritual master Must elevate the disciple from karmic activity to devotional service: Çrémad-Bhägavatam 5.5.15 Purport.

… Ignorant people who engage in pious and impious activities should be engaged in devotional service by all means. They should always avoid fruitive activity. If one puts into the bondage of karmic activity his disciple, son or citizen who is bereft of transcendental vision, how will one profit? It is like leading a blind man to a dark well and causing him to fall in.

Under the direction of the spiritual master, the disciple Must engage his body, mind and words in the service of the Lord: Çrémad-Bhägavatam 6.11.24kl Purport.

One Must accept a spiritual master who comes in the disciplic succession and is a servant of the servant of the Lord [Cc. Madhya 13.80]. Under his direction, one Must then engage one’s three properties, namely body, mind and words. The body should be engaged in physical activity under the order of the master, the mind should think of Kåñëa incessantly, and one’s words should be engaged in preaching the glories of the Lord. If one is thus engaged in the loving service of the Lord, one’s life is successful.

Under the guidance of the spiritual master, the disciple becomes convinced about his relationship with Kåñëa (sambandha), acts accordingly (abhidheya) and attains the ultimate goal of life (prayojana-siddhi): Çré Caitanya-caritämåta Ädi-lélä. 7.141-42,

bhagavän-präpti-hetu ye kari upäya

çravaëädi bhakti—kåñëa-präptira sahäya

sei sarva-vedera ‘abhidheya’ näma

sädhana-bhakti haite haya premera udgama

“It is only by devotional service, beginning with hearing, that one can approach the Supreme Personality of Godhead. That is the only means to approach Him. By practicing this regulated devotional service under the direction of the spiritual master, certainly one awakens his dormant love of Godhead. This process is called abhidheya.”

PURPORT: By the practice of devotional service, beginning with hearing and chanting, the impure heart of a conditioned soul is purified, and thus he can understand his eternal relationship with the Supreme Personality of Godhead. That eternal relationship is described by Çré Caitanya Mahäprabhu. Jévera ‘svarüpa’ haya-kåñëera ‘nitya-däsa’: [Cc. Madhya 20.108] the living entity is an eternal servitor of the Supreme Personality of Godhead. When one is convinced about this relationship, which is called sambandha, he then acts accordingly. That is called abhidheya. The next step is prayojana-siddhi, or fulfillment of the ultimate goal of one’s life. If one can understand his relationship with the Supreme Personality of Godhead and act accordingly, automatically his mission in life is fulfilled.

The spiritual master frees the disciple from material existence.

Bringing mercy from the Supreme Personality of Godhead, the spiritual master extinguishes the blazing fire of material existence: Back to Godhead magazine (Vol. 13, No. 1-2)

This forest fire of material existence goes on perpetually, and the authorized person who can deliver you from this fire is called guru, the spiritual master.

How does he deliver you? What is his means? Consider the same example. When there is a fire in the forest, you cannot send a fire brigade or go there yourself with bucketfuls of water to extinguish it. That is not possible. Then how will it be extinguished? You need water to extinguish fire, but where will the water come from-from your bucket or your fire brigade? No, it Must come from the sky. Only when there are torrents of rain from the sky will the blazing forest fire be extinguished. These rains from the sky do not depend on your scientific propaganda or manipulation. They depend on the mercy of the Supreme Lord. So the spiritual master is compared to a cloud. Just as there are torrents of rain from a cloud, so the spiritual master brings mercy from the Supreme Personality of Godhead. A cloud takes water from the sea. It doesn’t have its own water, but takes water from the sea. Similarly, the spiritual master brings mercy from the Supreme Personality of Godhead. Just see the comparison. He has no mercy of his own, but he carries the mercy of the Supreme Personality of Godhead. That is the qualification of the spiritual master.

The spiritual master will never say, “I am God-I can give you mercy.” No. That is not a spiritual master-that is a bogus pretender. The spiritual master will say, “I am a servant of God; I have brought His mercy. Please take it and be satisfied.” This is the spiritual master’s business. He is just like a mailman. When a mailman delivers you some large amount of money, it is not his own money. The money is sent by someone else, but he honestly delivers it—”Sir, here is your money. Take it.” So you become very much satisfied with him, although it is not his money he is giving you. When you are in need and you get money from your father or someone else-brought by the mailman-you feel very much satisfaction.

Similarly, we are all suffering in this blazing fire of material existence. But the spiritual master brings the message from the Supreme Lord and delivers it to you, and if you kindly accept it, then you’ll be satisfied. This is the business of the spiritual master.

saàsära-dävänala-léòha-loka-

träëäya käruëya-ghanäghanatvam

präptasya kalyäëa-guëärëavasya

vande guroù çré-caraëäravindam **

Thus the spiritual master is offered obeisances: “Sir, you have brought mercy from the Supreme Lord; therefore, we are much obliged to you. You have come to deliver us, so we offer our respectful obeisances.” That is the meaning of this verse: the first qualification of the spiritual master, or guru, is that he brings you the message to stop the blazing fire in your heart. This is the test.

“The Qualifications of the Spiritual Master”

The spiritual master extinguishes the blazing fire of material existence (by injecting transcendental knowledge): Çrémad-Bhägavatam 1.7.22 Purport.

Material existence is something like a blazing fire in the forest, which can be extinguished by the mercy of the Lord Çré Kåñëa. The spiritual master is the mercy representative of the Lord. Therefore, a person burning in the flames of material existence may receive the rains of mercy of the Lord through the transparent medium of the self-realized spiritual master. The spiritual master, by his words, can penetrate into the heart of the suffering person and inject knowledge transcendental, which alone can extinguish the fire of material existence.

The guru descends not to meddle with the affairs of the mundane world but to deliver the fallen, conditioned souls: The Science of Self-Realization, Chapter 2b, The Absolure Necessity of a Spritual Master.

The äcärya has been identified with God Himself. He has nothing to do with the affairs of this mundane world. He does not descend here to meddle with the affairs of temporary necessities, but to deliver the fallen, conditioned souls—the souls, or entities, who have come here to the material world with a motive of enjoyment by the mind and the five organs of sense perception. He appears before us to reveal the light of the Vedas and to bestow upon us the blessings of full-fledged freedom, after which we should hanker at every step of our life’s journey.

The guru takes on the responsibility to guide his disciple to immortality: The Science of Self-Realization, Chapter 2a, What is a Guru?

We Must understand that we are all born rascals and fools and that we have to be enlightened. We have to receive knowledge to make our lives perfect. If we do not perfect our lives, we are defeated. What is this defeat? The struggle for existence. We are trying to obtain a better life, to attain a superior position, and for this we are struggling very hard. But we do not know what a superior position actually is.

Whatever position we have in this material world Must be given up. We may have a good position or a bad position; in any case, we cannot remain here. We may earn millions of dollars and think, “Now I am in a good position,” but a little dysentery or cholera will finish our position. If the bank fails, our position is gone. So actually there is no good position in this material world. It is a farce. Those who try to attain a better position in the material world are ultimately defeated because there is no better position.

… Is there any science that gives us the knowledge by which we may become immortal? Yes, we may become immortal, but not in the material sense. We cannot receive this knowledge in so-called universities. However, there is knowledge contained in the Vedic scriptures by which we may become immortal. That immortality is our better position. No more birth, no more death, no more old age, no more disease. Thus the guru takes on a very great responsibility. He Must guide his disciple and enable him to become an eligible candidate for the perfect position-immortality. The guru Must be competent to lead his disciple back home, back to Godhead.

It is the business of the guru to teach his disciples detachment: Teachings of Lord Kapila, the Son of Devahuti, Verse 10 Purport.

We are very much attached to this material world, but according to the Vedic system, renunciation is compulsory, for when one reaches the age of fifty, he renounces his family life. Nature gives warning, “You are now past fifty. That’s all right. You have fought in this material world. Now stop this business.” Children play on the beach and make houses out of sand, but after a while the father comes and says, “Now, my dear children, time is up. Stop this business and come home.” This is the business of the guru-to teach his disciples detachment. The world is not our place; our place is Vaikuëöhaloka.

The guru extinguishes the blazing fire of anxiety within the heart: “The Qualifications of the Spiritual Master” Back to Godhead magazine (Vol. 13, No. 1-2)

Everyone has a blazing fire within his heart-a blazing fire of anxiety. That is the nature of material existence. Always, everyone has anxiety; no one is free from it. Even a small bird has anxiety. If you give the small bird some grains to eat, he’ll eat them, but he won’t eat very peacefully. He’ll look this way and that way—”Is somebody coming to kill me?” This is material existence. Everyone, even a president like Mr. Nixon, is full of anxieties. What to speak of others. Even Gandhi, in our country-he was full of anxiety. All politicians are full of anxiety. They may hold a very exalted post, but still the material disease-anxiety-is there. So if you want to be anxiety-less, then you Must take shelter of the guru, the spiritual master. And the test of the guru is that by following his instructions you’ll be free from anxiety. This is the test. Don’t try to find a cheap guru or a fashionable guru. Just as you sometimes keep a dog as a fashion, if you want to keep a guru as a fashion—”I have a guru”—that will not help. You Must accept a guru who can extinguish the blazing fire of anxiety within your heart.

The disciples of a pure devotee can easily become purified and enter the kingdom of God: Kåñëa, the Supreme Personality of Godhead,, Chapter 87.

Not only does a pure devotee purify his own personal existence, but whoever becomes his disciple also ultimately becomes purified and able to enter the kingdom of God without difficulty. Not only can a pure devotee easily surpass death, but by his grace his followers also can do so without difficulty. The power of devotional service is so great that a pure devotee can electrify another person by his transcendental instruction on crossing over the ocean of nescience.

The spiritual master is the navigator of the boat of the human form of life, with which to cross the ocean of nescience: Çrémad-Bhägavatam 4.23.28 Purport.

When one wants to cross a large ocean, he requires a strong boat. It is said that this human form of life is a good boat by which one can cross the ocean of nescience. In the human form of life one can obtain the guidance of a good navigator, the spiritual master. He also gets a favorable wind by the mercy of Kåñëa, and that wind is the instruction of Kåñëa. The human body is the boat, the instructions of Lord Kåñëa are the favorable winds, and the spiritual master is the navigator. The spiritual master knows well how to adjust the sails to catch the winds favorably and steer the boat to its destination. If, however, one does not take advantage of this opportunity, he wastes the human form of life. Wasting time and life in this way is the same as committing suicide.

It is the spiritual master’s duty to teach the disciple how to give up materialistic life, and the disciple’s duty to do so: Çrémad-Bhägavatam 6.5.21

iti vyavasitä räjan

haryaçvä eka-cetasaù

prayayus taà parikramya

panthänam anivartanam

Çukadeva Gosvämé continued: My dear King, after hearing the instructions of Närada, the Haryaçvas, the sons of Prajäpati Dakña, were firmly convinced. They all believed in his instructions and reached the same conclusion. Having accepted him as their spiritual master, they circumambulated that great sage and followed the path by which one never returns to this world.

PURPORT: From this verse we can understand the meaning of initiation and the duties of a disciple and spiritual master. The spiritual master never instructs his disciple, “Take a mantra from me, pay me some money, and by practicing this yoga system you will become very expert in material life.” This is not the duty of a spiritual master. Rather, the spiritual master teaches the disciple how to give up materialistic life, and the disciple’s duty is to assimilate his instructions and ultimately follow the path back home, back to Godhead, from whence no one returns to this material world…. [The Haryaçvas’] materialistic father had instructed them to increase the population, but because of the words of Närada Muni, they could not heed that instruction. Närada Muni, as their spiritual master, gave them the çästric instructions that they should give up this material world, and as bona fide disciples they followed his instructions.

By associating with a sädhu or spiritual master, one learns detachment from matter and becomes elevated in devotional service: Çrémad-Bhägavatam 3.25.20

prasaìgam ajaraà päçam

ätmanaù kavayo viduù

sa eva sädhuñu kåto

mokña-dväram apävåtam

Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation.

PURPORT: Here it is recommended that attachment should be transferred to the self-realized devotees, the sädhus. And who is a sädhu? A sädhu is not just an ordinary man with a saffron robe or long beard. A sädhu is described in Bhagavad-gétä as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Kåñëa, the Supreme Person, he is understood to be a sädhu. Sädhur eva sa mantavyaù [Bg. 9.30]. A sädhu is a strict follower of devotional service. It is recommended here that if one at all wants to realize Brahman or spiritual perfection, his attachment should be transferred to the sädhu, or devotee. Lord Caitanya also confirmed this. Lava-mätra sädhu-saìge sarva-siddhi haya: [Cc. Madhya 22.54] simply by a moment’s association with a sädhu one can attain perfection.

Mahätmä is a synonym of sädhu. It is said that service to a mahätmä, or elevated devotee of the Lord, is dväram ähur vimukteù, the royal road of liberation. Mahat-seväà dväram ähur vimuktes tamo-dväraà yoñitäà saìgi-saìgam. Rendering service to the materialists has the opposite effect. If anyone offers service to a gross materialist or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened (Çrémad-Bhägavatam 5.5.2). The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a sädhu, then the result will be that the sädhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sädhu. If we want to associate with a sädhu we cannot expect him to give us instructions on how to improve our material condition, but he will give us instructions on how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a sädhu. Kapila Muni first of all instructs that the path of liberation begins with such association.

By the grace of the spiritual master, one can be properly situated in his liberated position: Çrémad-Bhägavatam 4.28.64 Purport.

The individual soul has to understand his position by the grace of the Lord and the spiritual master … one has to select a bona fide spiritual master and become enlightened to his original consciousness. In this way the individual soul can understand that he is always subordinate to the Supersoul. As soon as he declines to remain subordinate and tries to become an enjoyer, he begins his material conditioning. When he abandons this spirit of being an individual owner or enjoyer, he becomes situated in his liberated state. The word sva-stha, meaning “situated in one’s original position,” is very significant in this verse. When one gives up his unwanted attitude of superiority, he becomes situated in his original position. The word tad-vyabhicäreëa is also significant, for it indicates that when one is separated from God due to disobedience, his real sense is lost. Again, by the grace of Kåñëa and guru, he can be properly situated in his liberated position.

The spiritual master chastises the disciple (for his benefit).

The teacher should chastise the student: Bhagavad-gétä As It Is 2.11 Purport.

The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.

PURPORT: The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool.

As the well-wisher of his disciples, the spiritual master has the right to chastise them: Kåñëa, the Supreme Personality of Godhead

“My dear Lord, You are the supreme father, the supreme spiritual master and supreme king. Therefore, You have the right to chastise all living entities whenever there is any discrepancy in their behavior. The father, the spiritual master, and the supreme executive officer of the state are always well-wishers of their sons, their students and their citizens respectively. As such, the well-wishers have the right to chastise their dependents.”

The spiritual master reprimands the disciple for his betterment: Çré Caitanya-caritämåta Antya-lélä 8.22

çuni’ mädhavendra-mane krodha upajila

’düra, düra, päpiñöha’ bali’ bhartsanä karila

Then Rämacandra Puré was so foolish that he fearlessly dared to instruct his spiritual master. “If you are in full transcendental bliss,” he said, “you should now remember only Brahman. Why are you crying?” Hearing this instruction, Mädhavendra Puré, greatly angry, rebuked him by saying, “Get out, you sinful rascal!”

PURPORT: Rämacandra Puré could not understand that his spiritual master, Mädhavendra Puré, was feeling transcendental separation. His lamentation was not material. Rather, it proceeded from the highest stage of ecstatic love of Kåñëa. When he was crying in separation, “I could not achieve Kåñëa! I could not reach Mathurä!” this was not ordinary material lamentation. Rämacandra Puré was not sufficiently expert to understand the feelings of Mädhavendra Puré, but nevertheless he thought himself very advanced. Therefore, regarding Mädhavendra Puré’s expressions as ordinary material lamentation, he advised him to remember Brahman because he was latently an impersonalist. Mädhavendra Puré understood Rämacandra Puré’s position as a great fool and therefore immediately rebuked him. Such a reprimand from the spiritual master is certainly for the betterment of the disciple.

The spiritual master is glad to see his disciples advance

When the disciple makes progress in spiritual life, the spiritual master is gladdened: Çré Caitanya-caritämåta Ädi-lélä 7.82

häsäya, näcäya, more karäya krandana

eta çuni’ guru häsi balilä vacana

“’Chanting the holy name in ecstasy causes one to dance, laugh and cry.’ When My spiritual master heard this, he smiled….”

PURPORT: When a disciple very perfectly makes progress in spiritual life, this gladdens the spiritual master, who then also smiles in ecstasy, thinking, “How successful my disciple has become!” He feels so glad that he smiles as he enjoys the progress of the disciple, just as a smiling parent enjoys the activities of a child who is trying to stand up or crawl perfectly.

The spiritual master feels very glad and obliged when he sees a disciple following the regulative principles and advancing in spiritual life: Çré Caitanya-caritämåta Ädi-lélä 7.91

äla haila, päile tumi parama-puruñärtha

tomära premete ämi hailäì kåtärtha

“ ‘It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much , and I am very much obliged to You.’ “

PURPORT: It is very difficult to understand the science of Kåñëa, not to speak of developing love of Godhead. Therefore if by the grace of Lord Caitanya and the spiritual master a disciple attains the standard of pure devotional service, the spiritual master is very happy. The spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple.

The spiritual master takes more pleasure in seeing his disciple advance than in advancing himself: Teachings of Lord Caitanya, Chapter 19.

Lord Caitanya said that His spiritual master told Him: “It is very good that You have attained such a perfectional stage of love of Godhead. Because of Your attainment, I am very much obliged to You.” The father becomes more enlivened when he sees his son advance beyond himself. Similarly, the spiritual master takes more pleasure in seeing his disciple advance than in advancing himself.

The spiritual master’s mission in life is fulfilled if he can convert even one soul into a pure devotee: Çré Caitanya-caritämåta Ädi-lélä 7.91,

bhäla haila, päile tumi parama-puruñärtha

tomära premete ämi hailäì kåtärtha

“ ‘It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much , and I am very much obliged to You.”

PURPORT: According to revealed scriptures, if a spiritual master can convert even one soul into a perfectly pure devotee, his mission in life is fulfilled. Çréla Bhaktisiddhänta Sarasvaté Öhäkura always used to say, “Even at the expense of all the properties, temples and maöhas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled.” It is very difficult, however, to understand the science of Kåñëa, not to speak of developing love of Godhead. Therefore if by the grace of Lord Caitanya and the spiritual master a disciple attains the standard of pure devotional service, the spiritual master is very happy.

The spiritual master as preacher.

Authorized spiritual masters are compassionate Vaiñëavas who try to enlighten conditioned souls: Teachings of Lord Caitanya, Chapter 1.

Vaiñëavas, or devotees, are usually very compassionate upon conditioned souls. Without even being invited, a devotee will go from door to door to enlighten people and to bring them out of the darkness of nescience by injecting knowledge of the living entity’s constitutional position as a servant of Lord Kåñëa. Such devotees are empowered by the Lord to distribute devotional consciousness, or Kåñëa consciousness, to the people in general. They are known as authorized spiritual masters, and it is by their mercy that a conditioned soul gets the seed of devotional service.

The bona fide saintly spiritual master always desires to elevate every common man to Kåñëa consciousness: Çrémad-Bhägavatam 3.22.7 Purport.

A bona fide spiritual master or saintly person always desires to elevate a common man who comes to him. Because everyone is under the delusion of mäyä and is forgetful of his prime duty, Kåñëa consciousness, a saintly person always desires that everyone become a saintly person. It is the function of a saintly person to invoke Kåñëa consciousness in every forgetful common man.

The äcärya is always absorbed in thought of the spiritual well-being of the general public: Çrémad-Bhägavatam 1.1.9,

atra taträïjasäyuñman

bhavatä yad viniçcitam

puàsäm ekäntataù çreyas

tan naù çaàsitum arhasi

Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.

PURPORT: In Bhagavad-gétä, worship of the äcärya is recommended. The äcäryas and gosvämés are always absorbed in thought of the wellbeing of the general public, especially their spiritual well-being. Spiritual well-being is automatically followed by material well-being. The äcäryas therefore give directions in spiritual well-being for people in general.

The qualification of an äcärya-compassion for suffering humanity: Çré Caitanya-caritämåta Ädi-lélä 3.98,

loka-gati dekhi’ äcärya karuëa-hådaya

vicära karena, lokera kaiche hita haya

Seeing the activities of the world, the Äcärya felt compassion and began to ponder how He could act for the people’s benefit.

PURPORT: This sort of serious interest in the welfare of the public makes one a bona fide äcärya. An äcärya does not exploit his followers. Since the äcärya is a confidential servitor of the Lord, his heart is always full of compassion for humanity in its suffering. He knows that all suffering is due to the absence of devotional service to the Lord, and therefore he always tries to find ways to change people’s activities, making them favorable for the attainment of devotion. That is the qualification of an äcärya…. This endeavor makes him a very dear devotee of the Lord, who says clearly in Bhagavad-gétä that no one in human society is dearer to Him than a devotee who constantly engages in His service by finding ways to preach the message of Godhead for the real benefit of the world. The so-called äcäryas of the age of Kali are more concerned with exploiting the resources of their followers than mitigating their miseries, but Çré Advaita Prabhu, as an ideal äcärya, was concerned with improving the condition of the world situation.

The mission of the guru is to spread Kåñëa consciousness all over the world: Çrémad-Bhägavatam 8.24.48 Purport.

One cannot become a guru if he does not know what the Personality of Godhead Kåñëa or His incarnation wants. The mission of the guru is the mission of the Supreme Personality of Godhead: to spread Kåñëa consciousness all over the world.

The function of an äcärya-to spread Kåñëa consciousness all over the world: Çré Caitanya-caritämåta Ädi-lélä 6.28 Purport.

The word äcärya means “teacher.” The special function of such a teacher is to make people Kåñëa conscious. A bona fide teacher following in the footsteps of Advaita Äcärya has no other business than to spread the principles of Kåñëa consciousness all over the world.

One who acts according to scripture and at the same time preaches is a bona fide spiritual master: Çré Caitanya-caritämåta Antya-lélä 4.102-3,

äpane äcare keha, nä kare pracära

pracära karena keha, nä karena äcära

’äcära’, ‘pracära’,—nämera karaha ‘dui’ kärya

tumi—sarva-guru, tumi jagatera ärya

The äcärya should be eager to preach, not to earn his livelihood through temple income: Çré Caitanya-caritämåta Antya-lélä 3.223,

tumi khäile haya koöi-brähmaëa-bhojana“

eta bali, çräddha-pätra karäilä bhojana

Advaita Äcärya was always absorbed in thoughts of how to deliver the fallen souls of the entire world. “The entire world is full of nondevotees,” He thought. “How will they be delivered?

PURPORT: Çréla Advaita Äcärya sets the standard for äcäryas in the Vaiñëava sampradäya. An äcärya Must always be eager to deliver the fallen souls. A person who establishes a temple or maöha to take advantage of people’s sentiments by using for his livelihood what people contribute for the worship of the Deity cannot be called a gosvämé or äcärya. One who knows the conclusions of the çästras, follows in the footsteps of his predecessors and endeavors to preach the bhakti cult all over the world is to be considered an äcärya. The role of an äcärya is not to earn his livelihood through the income of the temple. Çréla Bhaktisiddhänta Sarasvaté Öhäkura used to say that if one earns his livelihood by displaying the Deity in the temple, he is not an äcärya or gosvämé. It would be better for him to accept service even as a sweeper in the street, for that is a more honorable means of earning one’s living.

A spiritual master’s prime duty is to preach, not to construct temples: The Nectar of Devotion, Chapter 7, 1970 Edition.

We can see in the life of various äcäryas in the line of Çré Caitanya Mahäprabhu that they are not very enthusiastic about constructing temples. However, if somebody comes forward to offer some service, the same reluctant äcäryas will encourage the building of costly temples by such servitors. For example, Rüpa Gosvämé was offered a favor by Mahäräja Mänsiìgh, the commander-in-chief of Emperor Akhbar, and Rüpa Gosvämé instructed him to construct a large temple of Govindajé, which cost vast amounts of money.

So a bona fide spiritual master should not personally take any responsibility for constructing temples, but if someone has money and wants to spend it in the service of Kåñëa, an äcärya like Rüpa Gosvämé may utilize the devotee’s money to construct a nice costly temple for the service of the Lord. Unfortunately, it happens that someone who is not fit to become a spiritual master may approach wealthy persons to contribute for temple constructions. If such money is utilized by unqualified spiritual masters to live comfortably in costly temples without actually doing any preaching work, this is not acceptable. In other words, a spiritual master needn’t be very enthusiastic for constructing temple buildings simply in the name of so-called spiritual advancement. Rather, his first and foremost activity should be to preach. In this connection, Çréla Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja recommended that a spiritual master print books. If one has money, instead of constructing costly temples, one should spend his money for the publication of authorized books in different languages for propagating the Kåñëa consciousness movement.

For preaching purposes, the spiritual master descends from the uttama-adhikäré platform to the madhyama-adhikäré platform: Teachings of Lord Kapila, the Son of Devahuti Verse 36 Purport.

The spiritual master is supposed to be in the most advanced stage, but for preaching purposes he descends to the intermediate stage Madhyama-adhikäré. The uttama-adhikäré, the most advanced devotee, does not discriminate between devotees and non-devotees. He sees everyone but himself as a devotee. The truly advanced devotee sees that he is not a devotee but that everyone else is a devotee….”

….. “The madhyama-adhikaré is a devotee who worships the Supreme Personality of Godhead as the highest object of love, makes friends with the Lord’s devotees, is merciful to the ignorant and avoids those who are envious by nature.” (Çrémad-Bhägavatam 11.2.46)

The spiritual master as preacher. (The spiritual master Must preach according to time and circumstances.)

The äcärya cannot be expected to conform to a stereotype, but Must preach according to time and circumstances: Çré Caitanya-caritämåta Ädi-lélä 7.31-32,

tähä dekhi’ mahäprabhu karena cintana

jagat òubäite ämi kariluì yatana

keha keha eòäila, pratijïä ha-ila bhaìga

tä-sabä òubaite pätiba kichu raìga

Seeing that the Mäyävädés and others were fleeing, Lord Caitanya thought: I wanted everyone to be immersed in this inundation of love of Godhead, but some of them have escaped. Therefore I shall devise a trick to drown them also.

PURPORT: Here is an important point. Lord Caitanya Mahäprabhu wanted to invent a way to capture the Mäyävädés and others who did not take interest in the Kåñëa consciousness movement. This is the symptom of an äcärya. An äcärya who comes for the service of the Lord cannot be expected to conform to a stereotype, for he Must find the ways and means by which Kåñëa consciousness may be spread.

The äcärya should devise means to attract people to Kåñëa consciousness: Çré Caitanya-caritämåta Ädi-lélä 7.37 Purport.

As an ideal äcärya, Çré Caitanya Mahäprabhu devised ways to capture all kinds of atheists and materialists. Every äcärya has a specific means of propagating his spiritual movement with the aim of bringing men to Kåñëa consciousness. Therefore, the method of one äcärya may be different from that of another, but the ultimate goal is never neglected. Çréla Rüpa Gosvämé recommends:

tasmät kenäpy upäyena manaù kåñëe niveçayet

sarve vidhi-niñedhäù syur etayor eva kiìkaräù

An äcärya should devise a means by which people may somehow or other come to Kåñëa consciousness. First they should become Kåñëa conscious, and all the prescribed rules and regulations may later gradually be introduced. In our Kåñëa consciousness movement we follow this policy of Lord Çré Caitanya Mahäprabhu. For example, since boys and girls in the Western countries freely intermingle, special concessions regarding their customs and habits are necessary to bring them to Kåñëa consciousness. The äcärya Must devise a means to bring them to devotional service. Therefore, although I am a sannyäsé I sometimes take part in getting boys and girls married, although in the history of sannyäsa no sannyäsé has personally taken part in marrying his disciples.

The äcärya Must strictly follow the rules and regulations in çästra, yet simultaneously adapt the rules according to place, time and object: Çré Caitanya-caritämåta Ädi-lélä 7.38,

sabä nistärite prabhu kåpä-avatära

sabä nistärite kare cäturé apära

Çré Caitanya Mahäprabhu appeared to deliver all the fallen souls. Therefore He devised many methods to liberate them from the clutches of mäyä.

PURPORT: It is the concern of the äcärya to show mercy to the fallen souls. In this connection, deça-käla-pätra (the place, the time and the object) should be taken into consideration. Since the European and American boys and girls in our Kåñëa consciousness movement preach together, less intelligent men criticize that they are mingling without restriction. In Europe and America boys and girls mingle unrestrictedly and have equal rights; therefore it is not possible to completely separate the men from the women. However, we are thoroughly instructing both men and women how to preach, and actually they are preaching wonderfully. Of course, we very strictly prohibit illicit sex. Boys and girls who are not married are not allowed to sleep together or live together, and there are separate arrangements for boys and girls in every temple. Gåhasthas live outside the temple, for in the temple we do not allow even husband and wife to live together. The results of this are wonderful. Both men and women are preaching the gospel of Lord Caitanya Mahäprabhu and Lord Kåñëa with redoubled strength. In this verse the words saba nistärite kare cäturé apära indicate that Çré Caitanya Mahäprabhu wanted to deliver one and all. Therefore it is a principle that a preacher Must strictly follow the rules and regulations laid down in the çästras yet at the same time devise a means by which the preaching work to reclaim the fallen may go on with full force.

The spiritual master orders and empowers his disciples to preach (and to write).

The spiritual master likes to see his disciples preach the sankértana movement for others’ benefit; the spiritual master authorizes the sincere devotee to do so: Çré Caitanya-caritämåta Ädi-lélä 7.92,

a, gäo, bhakta-saìge kara saìkértana

kåñëa-näma upadeçi’ tära’ sarva-jana

“’My dear child, continue dancing, chanting and performing saìkértana in association with devotees. Furthermore, go out and preach the value of chanting kåñëa-näma, for by this process You will be able to deliver all fallen souls.”

PURPORT: It is another ambition of the spiritual master to see his disciples not only chant, dance and follow the regulative principles but also preach the saìkértana movement to others in order to deliver them, for the Kåñëa consciousness movement is based on the principle that one should become as perfect as possible in devotional service oneself and also preach the cult for others’ benefit.

… Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains in his Anubhäñya, “A person who has attracted the attention of the spiritual master by his sincere service likes to dance and chant with similarly developed Kåñëa conscious devotees. The spiritual master authorizes such a devotee to deliver fallen souls in all parts of the world….”

Disciples Must follow the order of the spiritual master to preach all over the world: Çré Caitanya-caritämåta Antya-lélä 4.142, 144,

rabhura äjïä haïäche tomä’ dui bhäye

våndävane vaisa, tähäì sarva-sukha päiye

sanätana kahe,—“bhäla kailä upadeça

tähäì yäba, sei mora ‘prabhu-datta deça’”

“The Lord has already ordered both of you brothers to situate yourselves in Våndävana. There you will achieve all happiness.” … Sanätana Gosvämé replied, “You have given me very good advice. I shall certainly go there, for that is the place the Lord has given me for my residence.”

PURPORT: The words prabhu-datta-deça are very significant. Çré Caitanya Mahäprabhu’s devotional cult teaches one not to sit down in one place but to spread the devotional cult all over the world. The Lord dispatched Sanätana Gosvämé and Rüpa Gosvämé to Våndävana to excavate and renovate the holy places and from there establish the cult of bhakti. Therefore Våndävana was given to Sanätana Gosvämé and Rüpa Gosvämé as their place of residence. Similarly, everyone in the line of Çré Caitanya Mahäprabhu’s devotional cult should accept the words of the spiritual master and thus spread the Kåñëa consciousness movement. They should go everywhere, to all parts of the world, accepting those places as prabhu-datta-deça, the places of residence given by the spiritual master or Lord Kåñëa. The spiritual master is the representative of Lord Kåñëa; therefore one who has carried out the orders of the spiritual master is understood to have carried out the orders of Kåñëa or Çré Caitanya Mahäprabhu. Çré Caitanya Mahäprabhu wanted to spread the bhakti cult all over the world (påthivéte äche yata nagarädi gräma). Therefore devotees in the line of Kåñëa consciousness Must go to different parts of the world and preach, as ordered by the spiritual master. That will satisfy Çré Caitanya Mahäprabhu.

The spiritual master gives the power to preach to the disciple who does not want anything material from his spiritual master but wants only to serve him: Çrémad-Bhägavatam 5.18.22 Purport.

We have actually seen that one of the disciples of Bhaktisiddhänta Sarasvaté Öhäkura wanted to enjoy the property of his spiritual master, and the spiritual master, being merciful toward him, gave him the temporary property, but not the power to preach the cult of Caitanya Mahäprabhu all over the world. That special mercy of the power to preach is given to a devotee who does not want anything material from his spiritual master but wants only to serve him.

In order to become an empowered preacher, one Must be favored by Lord Caitanya or His devotee, the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 7.98-101,

sei loka prema-matta haïä bale ‘hari’ ‘kåñëa’

prabhura päche saìge yäya darçana-satåñëa

kata-kñaëe rahi’ prabhu täre äliìgiyä

vidäya karila täre çakti saïcäriyä

sei-jana nija-gräme kariyä gamana

‘kåñëa’ bali’ häse, kände, näce anukñaëa

yäre dekhe, täre kahe,—kaha kåñëa-näma

ei-mata ‘vaiñëava’ kaila saba nija-gräma

Whoever heard Lord Caitanya Mahäprabhu chant, “Hari, Hari,” also chanted the holy name of Lord Hari and Kåñëa. In this way, they all followed the Lord, very eager to see Him. After some time, the Lord would embrace these people and bid them to return home, after investing them with spiritual potency. Being thus empowered, they would return to their own villages, always chanting the holy name of Kåñëa and sometimes laughing, crying and dancing. These empowered people used to request everyone and anyone-whomever they saw-to chant the holy name of Kåñëa. In this way all the villagers would also become devotees of the Supreme Personality of Godhead.

PURPORT: In his Amåta-praväha-bhäñya, Çréla Bhaktivinoda Öhäkura explains that this spiritual potency is the essence of the pleasure potency. By these two potencies, one is empowered with devotional service. Lord Kåñëa Himself, or His representative, the unalloyed devotee, can mercifully bestow these combined potencies upon any man. Being thus endowed with such potencies, one can become an unalloyed devotee of the Lord. Anyone favored by Lord Çré Caitanya Mahäprabhu was empowered with this bhakti-çakti. Thus the Lord’s followers were able to preach Kåñëa consciousness by divine grace…. In order to become an empowered preacher, one Must be favored by Lord Çré Caitanya Mahäprabhu or His devotee, the spiritual master. One Must also request everyone to chant the mahä-mantra. In this way, such a person can convert others to Vaiñëavism, showing them how to become pure devotees of the Supreme Personality of Godhead.

One who is empowered by one’s spiritual master can deliver the whole world: Çrémad-Bhägavatam 2.8.5 Purport.

It is said that a single pure devotee of the Lord can deliver all the fallen souls of the world. Thus one who is actually in the confidence of a pure devotee like Närada or Çukadeva Gosvämé and thus is empowered by one’s spiritual master, as Närada was by Brahmäjé, can not only deliver himself from the clutches of mäyä, or illusion, but can deliver the whole world by his pure and empowered devotional strength.

In order to write transcendental literature, one Must take permission from, and be empowered by, the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 8.71-73,

ära yata våndävane baise bhakta-gaëa

çeña-lélä çunite sabära haila mana

more äjïä karilä sabe karuëä kariyä

täì-sabära bole likhi nirlajja ha-iyä

In Våndävana there were also many other great devotees, all of whom desired to hear the last pastimes of Lord Caitanya. By their mercy, all these devotees ordered me to write of the last pastimes of Çré Caitanya Mahäprabhu. Because of their order only, although I am shameless, I have attempted to write this Caitanya-caritämåta. Having received the order of the Vaiñëavas but being anxious within my heart, I went to the temple of Madana-mohana in Våndävana to ask His permission also.

PURPORT: Unless one is empowered by the higher authorities, or advanced devotees, one cannot write transcendental literature, for all such literature Must be above suspicion, or, in other words, it Must have none of the defects of conditioned souls, namely, mistakes, illusions, cheating and imperfect sense perceptions. The words of Kåñëa and the disciplic succession that carries the orders of Kåñëa are actually authoritative. To be empowered to write transcendental literature is a privilege in which a writer can take great pride. As a humble Vaiñëava, Kåñëadäsa Kaviräja Gosvämé, being thus empowered, felt very much ashamed that it was he who was to narrate the pastimes of Lord Caitanya Mahäprabhu.

… A Vaiñëava always follows the order of guru and Kåñëa. Çré Caitanya-caritämåta was written by Kåñëadäsa Kaviräja Gosvämé by their mercy. Kåñëadäsa Kaviräja Gosvämé considered all the devotees that have been mentioned to be his preceptor gurus, or spiritual masters, and Madana-gopäla (Çré Madana-mohana vigraha) is Kåñëa Himself. Thus he took permission from both of them, and when he received the mercy of both guru and Kåñëa, he was able to write this great literature, Çré Caitanya-caritämåta. This example should be followed. Anyone who attempts to write about Kåñëa Must first take permission from the spiritual master and Kåñëa. Kåñëa is situated in everyone’s heart, and the spiritual master is His direct external representative. Thus Kåñëa is situated antar-bahiù, within and without. One Must first become a pure devotee by following the strict regulative principles and chanting sixteen rounds daily, and when one thinks that he is actually on the Vaiñëava platform, he Must then take permission from the spiritual master, and that permission Must also be confirmed by Kåñëa from within his heart. Then, if one is very sincere and pure, he can write transcendental literature, either prose or poetry.

To write on spiritual matters, one Must have the blessings of the disciplic succession: Çré Caitanya-caritämåta Madhya-lélä 24.345,

i saìkñepe sütra kahiluì dig-daraçana

yabe tumi likhibä, kåñëa karäbe sphuraëa

“I have thus given a synopsis of the Vaiñëava regulative principles. I have given this in brief just to give you a little direction. When you write on this subject, Kåñëa will help you by spiritually awakening you.

PURPORT: One cannot write on spiritual matters without being blessed by Kåñëa and the disciplic succession of gurus. The blessings of the authorities are one’s power of attorney. One should not try to write anything about Vaiñëava behavior and activities without being authorized by superior authorities. This is confirmed in Bhagavad-gétä: evaà paramparä-präptam imaà räjarñayo viduù [Bg. 4.2].

The spiritual master engages his disciples in Deity worship.

The spiritual master’s duty is to engage the disciples in worshiping the Deity: “The Qualifications of the Spiritual Master” Back to Godhead magazine (Vol. 13, No. 1-2)

The third symptom of the guru is:

çré-vigrahärädhana-nitya-nänä-

çåìgära-tan-mandira-märjanädau

yuktasya bhaktäàç ca niyuïjato ‘pi

vande guroù çré-caraëäravindam

The spiritual master’s duty is to engage the disciples in worshiping the Deity, çré-vigraha. In all of our one hundred centers, we engage in Deity worship.

… Çré-vigrahärädhana-nitya-nänä-çåìgära-tan-mandira-märjanädau: Deity worship means to dress the Deity very nicely, to cleanse the temple very nicely, to offer nice foodstuffs to the Deity, and to accept the remnants of the Deity’s foodstuffs for our eating. This is the method of Deity worship. Deity worship is done by the guru himself, and he also engages his disciples in that worship.

The spiritual master should engage his disciple in Deity worship: Çrémad-Bhägavatam 2.3.22 Purport.

Simple theoretical book knowledge is not sufficient for a neophyte devotee. Book knowledge is theoretical, whereas the arcana process is practical. Spiritual knowledge Must be developed by a combination of theoretical and practical knowledge, and that is the guaranteed way for attainment of spiritual perfection…. Çréla Viçvanätha Cakravarté Öhäkura has defined the bona fide qualities of a spiritual master, and one of the verses in that description reads:

çré-vigrahärädhana-nitya-nänä-

çåìgära-tan-mandira-märjanädau

yuktasya bhaktäàç ca niyuïjato ‘pi

vande guroù çré-caraëäravindam **

Çré-vigraha is the arcä, or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by çåìgära, by proper decoration and dressing, as also by mandira-märjana, the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.

To perform Deity worship, one Must learn the process from a bona fide spiritual master: Çrémad-Bhägavatam 7.5.24 Purport.

If one is interested in the process of arcanam [Deity worship], one Must positively take shelter of a bona fide spiritual master and learn the process from him.

The spiritual master engages his disciple in Preparing, offering and distributing prasäda.

It is the spiritual master’s duty to engage his disciples in preparing, offering and distributing prasäda: Çré Caitanya-caritämåta Madhya-lélä 14.36,

ei-mata jagannätha karena bhojana

ei sukhe mahäprabhura juòäya nayana

Indeed, Çré Caitanya Mahäprabhu was fully satisfied just to see how Lord Jagannätha accepted all the food.

PURPORT: Following in the footsteps of Çré Caitanya Mahäprabhu, a Vaiñëava should be fully satisfied simply to see a variety of food offered to the Deity of Jagannätha or Rädhä-Kåñëa. A Vaiñëava should not hunger for a variety of food for his own sake; rather, his satisfaction is in seeing various foods being offered to the Deity. In his Gurv-añöaka, Çréla Viçvanätha Cakravarté Öhäkura writes:

catur-vidha-çré-bhagavat-prasäda-

svädv-anna-tåptän hari-bhakta-saìghän

kåtvaiva tåptià bhajataù sadaiva

vande guroù çré-caraëäravindam

“The spiritual master is always offering Kåñëa four kinds of delicious food (analyzed as that which is licked, chewed, drunk and sucked). When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasäda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.”

The spiritual master’s duty is to engage his disciples in preparing varieties of nice food to offer the Deity. After being offered, this food is distributed as prasäda to the devotees. These activities satisfy the spiritual master, although he himself does not eat or require such a variety of prasäda. By seeing to the offering and distribution of prasäda, he himself is encouraged in devotional service.

The spiritual master encourages, and is very much pleased by, distribution of prasäda: “The Qualifications of the Spiritual Master” Back to Godhead magazine (Vol. 13, No. 1-2)

The fourth symptom [of the guru] is:

catur-vidha-çré-bhagavat-prasäda-

svädv-anna-tåptän hari-bhakta-saìghän

kåtvaiva tåptià bhajataù sadaiva

vande guroù çré-caraëäravindam **

The spiritual master encourages distribution of prasäda (remnants of Kåñëa’s foodstuffs) to the public. Ours is not dry philosophy-simply talk and go away. No. We distribute prasäda, very sumptuous prasäda. In every temple, we offer prasäda to anyone who comes. In each and every temple we already have from fifty to two hundred devotees, and outsiders also come and take prasäda. So prasäda distribution is another symptom of the guru.

… Kåtvaiva tåptià bhajataù sadaiva: when the guru is fully satisfied that prasäda distribution is going on, he is very much pleased, and he engages himself in the devotional service of the Lord by chanting and dancing.

The spiritual master never claims to be God.

Although the spiritual master is considered as good as the Supreme Personality of Godhead, he should not think himself God or exploit his prestigious position: Çrémad-Bhägavatam 7.14.41 Purport.

Viçvanätha Cakravarté Öhäkura says, säkñäd-dharitvena samasta-çästraiù: in all the scriptures the spiritual master, who is the best of the brähmaëas, the best of the Vaiñëavas, is considered to be as good as the Supreme Personality of Godhead. This does not mean, however, that the Vaiñëava thinks himself God, for this is blasphemous. Although a brähmaëa or Vaiñëava is worshiped as being as good as the Supreme Personality of Godhead, such a devotee always remains a faithful servant of the Lord and never tries to enjoy the prestige that might accrue to him from being the Supreme Lord’s representative.

The servants of God never claim to be God: Çrémad-Bhägavatam 1.2.16 Purport.

Asuras are gradually rectified to God consciousness by the mercy of the Lord’s liberated servitors in different countries according to the supreme will. Such devotees of God are very confidential associates of the Lord, and when they come to save human society from the dangers of godlessness, they are known as the powerful incarnations of the Lord, as sons of the Lord, as servants of the Lord or as associates of the Lord. But none of them falsely claim to be God themselves. This is a blasphemy declared by the asuras, and the demoniac follows of such asuras also accept pretenders as God or His incarnation. In the revealed scriptures there is definite information of the incarnation of God. No one should be accepted as God or an incarnation of God unless he is confirmed by the revealed scriptures…. [The servants of God] never tolerate being called God. Çré Caitanya Mahäprabhu was God Himself according to the indication of the revealed scriptures, but He played the part of a devotee. People who knew Him to be God addressed Him as God, but He used to block His ears with His hands and chant the name of Lord Viñëu. He strongly protested against being called God, although undoubtedly He was God Himself. The Lord behaves so to warn us against unscrupulous men who take pleasure in being addressed as God.

The guru never claims to be God: Teachings of Lord Kapila, the Son of Devahuti, Verse 41 Purport.

The guru never says, “I am Kåñëa, I am God, I am Bhagavän.” Rather, the guru says, “I am the most humble servant of the servant of the servant of God.” He does not even say that he is the direct servant. Rather, he is the servant one hundred times removed. Gopé-bhartuù pada-kamalayor däsa-däsänudäsaù [Cc. Madhya 13.80].

A bona fide spiritual master never poses as the Supreme Lord Himself, but deserves as much respect as the Lord: Çré Caitanya-caritämåta Ädi-lélä 1.44 Purport.

A spiritual master never poses as the Supreme Lord Himself; he is considered a representative of the Lord. The revealed scriptures prohibit one’s pretending to be God, but a bona fide spiritual master is a most faithful and confidential servant of the Lord and therefore deserves as much respect as Kåñëa.

The spiritual master should be free from material motives.

A spiritual master should not accept a disciple for material benefit: Çré Caitanya-caritämåta Madhya-lélä 24.330 Purport.

A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viñayés (karmés), which indicates that they are very fond of sense gratification. Such viñayés sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viñayés pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master Must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viñayé disciples, he may fall down. One who accepts a viñayé disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viñayé. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smärta-guru. There are many caste gosvämés who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Çrlla Bhaktisiddhänta Sarasvaté Öhäkura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bäulas or präkåta-sahajiyäs. Their aim is to make the connection between the spiritual master and the disciple into a very cheap thing. They are not serious in wanting to understand spiritual life.

The spiritual master Must never be carried away by an accmulationof wealth or a large number of followers: The Nectar of Devotion, Chapter 14.

The spiritual master Must never be carried away by an accmulationof wealth or a large number of followers. A bona fide spiritual master will never become like that. But sometimes, if a spiritual master is not properly authorized, and only on his own initiative becomes a spiritual master, he may be carried away by an accmulationof wealth and large numbers of disciples. His is not a very high grade of devotional service. If a person is carried away by such achievements, then his devotional service becomes slackened. One should, therefore, strictly adhere to the principles of disciplic succession.

A Vaiñnava guru accepts contributions not for sense gratification, but for the service of the Lord: Çré Caitanya-caritämåta Antya-lélä 3.139 Purport.

The Kåñëa conscious devotees collect the money of others for the service of Kåñëa, and they are satisfied with Kåñëa’s prasäda and whatever He gives them for their maintenance. They do not desire material comforts. However, they go to great pains to engage the possessions of prostitutes, or persons who are more or less like prostitutes, in the service of the Lord and thus free them from sinful reactions. A Vaiñëava guru accepts money or other contributions, but he does not employ such contributions for sense gratification. A pure Vaiñëava thinks himself unfit to help free even one person from the reactions of sinful life, but he engages one’s hard-earned money in the service of the Lord and thus frees one from sinful reactions. A Vaiñëava guru is never dependent on the contributions of his disciples. Following the instructions of Haridäsa Öhäkura, a pure Vaiñëava does not personally take even a single paisa from anyone, but he induces his followers to spend for the service of the Lord whatever possessions they have.

The disciple should not desire material profit from his spiritual master and the spiritual master should not bestow benedictions upon the disciple to maintain a prestigious position: Çrémad-Bhägavatam 7.10.5 Purport.

A servant who desires material profits from his master is certainly not a qualified servant or pure devotee. Similarly, a master who bestows benedictions upon his servant because of a desire to maintain a prestigious position as master is also not a pure master.

Other important instructions concerning the duties and proper behavior of the spiritual master.

The spiritual master rescues the householder from the dark well of household life with the strong rope of spiritual instructions: Çrémad-Bhägavatam 7.6.11-13 Purport.

A man becomes increasingly entangled in household affairs, so much so that leaving them becomes almost impossible. Thus the household becomes gåham andha-küpam, a dark well into which the man has fallen. For such a man to get out is extremely difficult unless he is helped by a strong person, the spiritual master, who helps the fallen person with the strong rope of spiritual instructions. A fallen person should take advantage of this rope, and then the spiritual master, or the Supreme Personality of Godhead, Kåñëa, will take him out of the dark well.

The disciple is trained to chant the Hare Kåñëa mantra under the guidance of a spiritual master: The Nectar of Devotion, Chapter 12.

Caitanya Mahäprabhu has recommended that everyone chant the Hare Kåñëa mantra just to cleanse the dust from the heart. If the dust of the heart is cleansed away, then one can actually understand the importance of the holy name. For persons who are not inclined to clean the dust from their heart and want to keep things as they are, it is not possible to derive the transcendental result of chanting the Hare Kåñëa mantra. One should, therefore, be encouraged to develop his service attitude toward the Lord, because this will help him to chant without any offense. And so, under the guidance of a spiritual master, the disciple is trained simultaneously to render service and at the same time to chant the Hare Kåñëa mantra. As soon as one develops his spontaneous service attitude, he can immediately understand the transcendental nature of the holy names of the mahä-mantra.

The spiritual master guides the disciple from the lower modes of nature to the mode of goodness: Bhagavad-gétä As It Is 17.2 Purport.

The association of the living entity with the different modes of nature has been going on perpetually since the living entity is in contact with material nature. Thus he acquires different types of mentality according to his association with the material modes. But this nature can be changed if one associates with a bona fide spiritual master and abides by his rules and the scriptures. Gradually, one can change his position from ignorance to goodness, or from passion to goodness. The conclusion is that blind faith in a particular mode of nature cannot help a person become elevated to the perfectional stage. One has to consider things carefully, with intelligence, in the association of a bona fide spiritual master. Thus one can change his position to a higher mode of nature.

The spiritual master elevates the disciple to the sattva platform: Çrémad-Bhägavatam 1.2.24 Purport.

One can get release from the conditioned life of material existence by devotional service to the Personality of Godhead. It is further comprehended herein that one has to rise to the platform of the mode of goodness (sattva) so that one can be eligible for the devotional service of the Lord. But if there are impediments on the progressive path, anyone, even from the platform of tamas, can gradually rise to the sattva platform by the expert direction of the spiritual master. Sincere candidates Must, therefore, approach an expert spiritual master for such a progressive march, and the bona fide, expert spiritual master is competent to direct a disciple from any stage of life: tamas, rajas or sattva.

When the spiritual master returns the disciple’s obeisances. he is respecting the Supersoul in the disciple’s heart: Çrémad-Bhägavatam 4.3.22 Purport.

When a learned person stands up or offers obeisances in welcome, he offers respect to the Supersoul, who is sitting within everyone’s heart. It is seen, therefore, among Vaiñëavas, that even when a disciple offers obeisances to his spiritual master, the spiritual master immediately returns the obeisances because they are Muëdaka Mutually offered not to the body but to the Supersoul. Therefore the spiritual master also offers respect to the Supersoul situated in the body of the disciple. The Lord says in Çrémad-Bhägavatam that offering respect to His devotee is more valuable than offering respect to Him. Devotees do not identify with the body, so offering respect to a Vaiñëava means offering respect to Viñëu. It is stated also that as a matter of etiquette as soon as one sees a Vaiñëava one Must immediately offer him respect, indicating the Supersoul within. A Vaiñëava sees the body as a temple of Viñëu.

Although the äcärya is very strict in his principles, he may, because he is independent, sometimes be flexible: Çré Caitanya-caritämåta Ädi-lélä 7.55,

nä yäha sannyäsi-goñöhé, ihä ämi jäni

more anugraha kara nimantraëa mäni’

“My dear Lord, I know that You never mix with other sannyäsés, but please be merciful unto me and accept my invitation.”

PURPORT: An äcärya or great personality of the Vaiñëava school is very strict in his principles, but although he is as hard as a thunderbolt, sometimes he is as soft as a rose. Thus actually he is independent. He follows all the rules and regulations strictly, but sometimes he slackens this policy. It was known that Lord Caitanya never mixed with the Mäyävädé sannyäsés, yet He conceded to the request of the brähmaëa.

The spiritual master is always personally engaged in chanting and dancing (and thus teaching his disciples to do the same): “The Qualifications of the Spiritual Master”Back to Godhead magazine (Vol. 13, No. 1-2)

The second test is, mahäprabhoù kértana-nåtya-géta-väditra-mädyan-manaso rasena **. The second symptom of the guru is that he is always engaged in chanting, glorifying Lord Caitanya Mahäprabhu-that is his business. Mahäprabhoù kértana-nåtya-géta **. The spiritual master is dancing and chanting the holy name of the Lord, because that is the remedy for all calamities within this material world.

Therefore, the guru is always engaged in chanting. Mahäprabhoù kértana-nåtya-géta **-chanting and dancing. Unless he performs it himself, how can he teach his disciples? So his first symptom is that he will give you such instructions that immediately you will feel relief from all anxiety, and his second symptom is that he is always personally engaged in chanting the holy name of the Lord and dancing. Mahäprabhoù kértana-nåtya-géta-väditra-mädyan-manaso rasena **—the spiritual master enjoys transcendental bliss within his mind by chanting and dancing.

The spiritual master should talk to the disciple with gravity: Bhagavad-gétä As It Is 2.10 Purport.

As Lord of all, [Kåñëa] is always in the superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master-with gravity, as it is required.

A spiritual master should not accept money or foodstuffs from materialistic persons: Çré Caitanya-caritämåta Ädi-lélä 12.50,

pratigraha kabhu nä karibe räja-dhana

viñayéra anna khäile duñöa haya mana

“Advaita Äcärya, My spiritual master, should never accept charity from rich men or kings because if a spiritual master accepts money or grains from such materialists his mind becomes polluted.”

PURPORT: It is very risky to accept money or foodstuffs from materialistic persons, for such acceptance pollutes the mind of the charity’s recipient. According to the Vedic system, one should give charity to sannyäsés and brähmaëas because one who thus gives charity becomes free from sinful activities. Formerly, therefore, brähmaëas would not accept charity from a person unless he were very pious. Lord Caitanya Mahäprabhu gave this instruction for all spiritual masters…. a Vaiñëava should not even accept charity or foodstuffs from persons who do not follow the rules and regulations of the Vaiñëava principles.

The spiritual master should not accept obeisances or permit a disciple to wash his feet before the Deity: Çré Caitanya-caritämåta Madhya-lélä 12.127 Purport.

There are many offenses one can commit while serving the Lord, and these are described in the Bhakti-rasämåta-sindhu, Hari-bhakti-viläsa and other books. According to the rules and regulations, no one should accept obeisances in the temple of the Lord before the Deity. Nor is it proper for a devotee to offer obeisances and touch the feet of the spiritual master before the Deity. This is considered an offense. Çré Caitanya Mahäprabhu Himself was personally the Supreme Personality of Godhead, therefore it was not actually offensive to wash His lotus feet in the temple. However, because He was playing the part of an äcärya, the Lord considered Himself an ordinary human being. He also wanted to give instructions to ordinary human beings. The point is that even though one plays the part of a spiritual master, he should not accept obeisances or permit a disciple to wash his feet before the Deity. This is a matter of etiquette.

The spiritual master should not act in such a way to become obliged to his disciples: The Nectar of Devotion, Chapter 7.

A person may have many disciples, but he should not act in such a way that he will be obliged to any of them for some particular action or some favor.

A spiritual master has no business in reading many books to get popularity as a lecturer: The Nectar of Devotion, Chapter 7.

A bona fide spiritual master has no business to read many books simply to show his proficiency or to get popularity by lecturing in different places.

It is improper for one seated on a vyäsäsana to stand up to receive a person: Kåñëa, the Supreme Personality of Godhead, Chapter 78.

“When one is seated on the vyäsäsana, it is improper for him to stand up to receive a person.”

A person seated on the vyäsäsana does not generally have to stand up to receive anyone: Kåñëa, the Supreme Personality of Godhead.

When a person is seated on the vyäsäsana, he does not generally have to stand up to receive a particular person entering the assembly.

The spiritual master has to select a mantra suited to the particular disciple: Çré Caitanya-caritämåta Madhya-lélä 24.330 Purport.

The word sarva-mantra-vicäraëa means “considering all different types of mantras.” There are different kinds of mantras for different kinds of devotees. There are the mantras known as the dvädaçäkñara, and these are composed of twelve syllables. Similarly, there are mantras composed of eighteen syllables—the Narasiàha mantra, the Räma mantra, Gopäla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple’s ability to chant different mantras.

The requirement for an äsana for the spiritual master (fifth item of Deity worship in Hari-bhakti-viläsa): Çré Caitanya-caritämåta Madhya-lélä 24.334 Purport.

(5) There Must be an äsana, a sitting place before the altar. This äsana is for the spiritual master. The disciple brings everything before the spiritual master, and the spiritual master offers everything to the Supreme Personality of Godhead.

If a disciple falls at the feet of the spiritual master, the spiritual master responds by smelling the disciple’s head: Çrémad-Bhägavatam 7.5.21 Purport.

If a child or disciple falls at the feet of the father or spiritual master, the superior responds by smelling the head of the subordinate.

Other Important Instructions Concerning the Spiritual Master.

Lord Kåñëa sends the spiritual master to the sincere soul (or the sincere soul to the spiritual master)

Kåñëa sends (appears as) a spiritual master to the sincere devotee: Çré Caitanya-caritämåta Ädi-lélä 1.58,

jéve säkñät nähi täte guru caittya-rüpe

çikñä-guru haya kåñëa mahänta-svarüpe

Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is no one other than Kåñëa Himself.

PURPORT: It is not possible for a conditioned soul to directly meet Kåñëa, the Supreme Personality of Godhead, but if one becomes a sincere devotee and seriously engages in devotional service, Lord Kåñëa sends an instructing spiritual master to show him favor and invoke his dormant propensity for serving the Supreme. The preceptor appears before the external senses of the fortunate conditioned soul, and at the same time the devotee is guided from within by the caitya-guru, Kåñëa, who is seated as the spiritual master within the heart of the living entity.

The Lord Himself appears as the spiritual master to the sincere devotee: Çrémad-Bhägavatam 2.9.7 Purport.

The Lord Himself appears as the spiritual master to a person who is sincere in heart about serving the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord.

The Lord appears as the spiritual master to guide the devotee toward the ultimate destination of perfection: Çré Éçopaniñad Mantra 18.

It one takes shelter of a bona fide spiritual master, it is to be understood that he has obtained the grace of the Lord. The Lord appears as the spiritual master for the devotee. Thus the spiritual master, the Vedic injunctions, and the Lord Himself from within all guide the devotee in full strength. Thus there is no chance for a devotee to fall again into the mäyä of material illusion. The devotee, thus protected all around, is sure the reach the ultimate destination of perfection.

Out of compassion for the conditioned souls, the Lord sends His representative, the spiritual master, whom He always protects: Çrémad-Bhägavatam 1.12.16 Purport.

The Lord desires the conditioned souls hovering in the material creation to be reclaimed to go back home, back to Godhead, and thus He helps them by preparing the transcendental literatures like the Vedas, by sending missionaries of saints and sages and by deputing His representative, the spiritual master. Such transcendental literatures, missionaries and representatives of the Lord are spotlessly white because the contamination of the material qualities cannot even touch them. They are always protected by the Lord when they are threatened with annihilation.

The Lord sends His representative, the spiritual master, to the sincere soul seeking perfection: Çrémad-Bhägavatam 1.19.36,

tatra tatra ha tatratyair

hariù pratyudyatärhaëaù

säyaà bheje diçaà paçcäd

gaviñöho gäà gatas tadä

Otherwise [without being inspired by Lord Kåñëa] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?

PURPORT: The great sage Çukadeva Gosvämé was certainly inspired by Lord Kåñëa to appear voluntarily before Mahäräja Parékñit, the great devotee of the Lord, just to give him the teachings of Çrémad-Bhägavatam. One can achieve the nucleus of the devotional service of the Lord by the mercy of the spiritual master and the Personality of Godhead. The spiritual master is the manifested representative of the Lord to help one achieve ultimate success. One who is not authorized by the Lord cannot become a spiritual master. Çréla Çukadeva Gosvämé is an authorized spiritual master, and thus he was inspired by the Lord to appear before Mahäräja Parékñit and instruct him in the teachings of Çrémad-Bhägavatam. One can achieve the ultimate success of going back to Godhead if he is favored by the Lord’s sending His true representative. As soon as a true representative of the Lord is met by a devotee of the Lord, the devotee is assured a guarantee for going back to Godhead just after leaving the present body. This, however, depends on the sincerity of the devotee himself. The Lord is seated in the heart of all living beings, and thus He knows very well the movements of all individual persons. As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative. The sincere devotee is thus assured by the Lord of going back to Godhead. The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself.

If one is eager to revive his God consciousness, God sends him a spiritual master: The Science of Self-Realization, Chapter 7e.

Çréla Prabhupäda: … The spiritual master is one who has received the mercy of God, and he can deliver the solution to the confused man. One who has received the mercy of God can become a spiritual master and deliver that mercy to others.

Mr. O’Grady: The problem is to find this spiritual master.

Çréla Prabhupäda: That is not the problem. The problem is whether you are sincere. You have problems, but God is within your heart. Éçvaraù sarva-bhutänäm [Bg. 18.61]. God is not far away. If you are sincere, God sends you a spiritual master. Therefore God is also called caitya-guru, the spiritual master within the heart. God helps from within and from without. Everything is thus described in the Bhagavad-gétä. This material body is like a machine, but within the heart is the soul, and within the soul is the Supersoul, Kåñëa, who gives directions. The Lord says, “You wanted to do this; now here is the chance. Go and do it.” If you are sincere, you say, “Now, God, I want You.” Then He will give you directions. “Yes, now you come and get Me like this.” This is His kindness. However, if we want something else, that is all right. We can have it. God is very kind. When I want something, He is in my heart directing me and telling me how to have it. So why should He not give directions on how to have a spiritual master? First of all we Must again be eager to revive our God consciousness. Then God will give us a spiritual master.

The Lord sends His bona fide representative, the spiritual master, to one who sincerely wants to surrender unto Him: Çrémad-Bhägavatam 2.7.46 Purport.

Sometimes there are inquiries as to how one can surrender unto the Supreme Lord. In the Bhagavad-gétä (18.66) the Lord asked Arjuna to surrender unto Him, and therefore persons unwilling to do so question where God is and to whom they should surrender. The answer to such questions or inquiries is given herein very properly. The Personality of Godhead may not be present before one’s eyes, but if one is sincere in wanting such guidance the Lord will send a bona fide person who can guide one properly back home, back to Godhead.

To liberate conditioned souls, Kåñëa engages His confidential servants as spiritual masters and gives the living entities the conscience whereby they can accept the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 20.125 Purport.

The conditioned soul is bewildered by the external material energy, which fully engages him in a variety of sense gratification. Due to engagement in material activities, one’s original Kåñëa consciousness is covered. However, as the supreme father of all living entities, Kåñëa wants His sons to return home, back to Godhead; therefore He personally comes to deliver Vedic literatures like Bhagavad-gétä. He engages His confidential servants who serve as spiritual masters and enlighten the conditioned living entities. Being present in everyone’s heart, the Lord gives the living entities the conscience whereby they can accept the Vedas and the spiritual master. In this way the living entity can understand his constitutional position and his relationship with the Supreme Lord.

Lord Kåñëa gives the sincere living entity the chance to meet a bona fide spiritual master: Çré Caitanya-caritämåta Madhya-lélä 19.151,

brahmäëòa bhramite kona bhägyavän jéva

guru-kåñëa-prasäde päya bhakti-latä-béja

“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa. By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.”

PURPORT: Kåñëa is situated in everyone’s heart, and if one desires something, Kåñëa’s fulfills one’s desire. If the living entity by chance or fortune comes in contact with the Kåñëa consciousness movement and wishes to associate with that movement, Kåñëa, who is situated in everyone’s heart, gives him the chance to meet a bona fide spiritual master. This is called guru-kåñëa-prasäde. Kåñëa is prepared to bestow His mercy upon all living entities, and as soon as a living entity desires the Lord’s mercy, the Lord immediately gives him an opportunity to meet a bona fide spiritual master. Such a person is fortified by both Kåñëa and the spiritual master. He is helped from within by Kåñëa and from without by the spiritual master. Both are prepared to help the sincere living being become free from this material bondage.

Kåñëa gives the sincere seeker the intelligence to find a suitable spiritual master: Çrémad-Bhägavatam 3.20.4 Purport.

One [should] find a person who knows the science of God, or a tattva-vit. Tattva-vit means one who knows the Absolute Truth…. One has to be freed from all contamination, and at the same time he has to find a person who knows the science of Kåñëa. Kåñëa helps a sincere person; as stated in the Caitanya-caritämåta, guru-kåñëa-prasäde: by the mercy of the spiritual master and Kåñëa, one attains the path of salvation, devotional service. If one sincerely searches for spiritual salvation, then Kåñëa, being situated in everyone’s heart, gives him the intelligence to find a suitable spiritual master. By the grace of a spiritual master like Maitreya, one gets the proper instruction and advances in spiritual life.

The Lord, as Supersoul, directs the living entity who is seeking liberation to His representative, the spiritual master: Çrémad-Bhägavatam 3.31.16 Purport.

The living entities wander in life after life, undergoing the miserable conditions of material existence. But when one is very anxious to get free from the material entanglement, then he gets enlightenment through a spiritual master and Kåñëa. This means that Kåñëa as the Supersoul is seated within the heart of the living entity, and when the living entity is serious, the Lord directs him to take shelter of His representative, a bona fide spiritual master. Directed from within and guided externally by the spiritual master, one attains the path of Kåñëa consciousness, which is the way out of the material clutches.

Therefore there is no possibility of one’s being situated in his own position unless he is blessed by the Supreme Personality of Godhead. Unless he is enlightened with the supreme knowledge, one has to undergo the severe penalties of the hard struggle for existence in the material nature. The spiritual master is therefore the mercy manifestation of the Supreme Person. The conditioned soul has to take direct instruction from the spiritual master, and thus he gradually becomes enlightened to the path of Kåñëa consciousness. The seed of Kåñëa consciousness is sown within the heart of the conditioned soul, and when one hears instructions from the spiritual master, the seed fructifies, and his life is blessed.

Kåñëa enlightens the living entity from within as the Supersoul and from without as the spiritual master.

Kåñëa instructs a fortunate conditioned soul from within as the Supersoul and from without as the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 22.47,

kåñëa yadi kåpä kare kona bhägyaväne

guru-antaryämi-rupe çikhäya äpane

To deliver the embodied living being, Kåñëa appears in two features—the äcärya and the Supersoul: Çrémad-Bhägavatam 11.29.6[cited in Çré Caitanya-caritämåta Madhya-lélä 22.48],

naivopayanty apacitaà kavayas taveça

brahmäyuñäpi kåtam åddha-Muëdaka Upaniñad daù smarantaù

yo ‘ntar bahis tanu-bhåtäm açubhaà vidhunvann

äcärya-caitya-vapuñä sva-gatià vyanakti

The disciple takes dictation from the spiritual master from without and the Supersoul from within: Çrémad-Bhägavatam 3.15.45 Purport.

A person in full Kåñëa consciousness acts by the dictation of Kåñëa. In the beginning of Kåñëa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kåñëa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kåñëa consciousness is the most perfect stage of the yoga system. At this stage, Kåñëa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kåñëa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone’s heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one Must take dictation from within and without to act in Kåñëa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga.

In the neophyte stage, Kåñëa dictates to the devotee from without, through the spiritual master. In an advanced stage, He dictates from within as caitya-guru: Çrémad-Bhägavatam 3.15.45 Purport.

A person in full Kåñëa consciousness acts by the dictation of Kåñëa. In the beginning of Kåñëa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kåñëa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kåñëa consciousness is the most perfect stage of the yoga system. At this stage, Kåñëa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kåñëa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone’s heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one must take dictation from within and without to act in Kåñëa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga.

After one is fully trained by Kåñëa’s representative, the spiritual master, Kåñëa acts as one’s spiritual master directly, from within: Çrémad-Bhägavatam 7.15.76 Purport.

Kåñëa can become the director and spiritual master of anyone who is serious about getting the mercy of Kåñëa. The Lord sends the spiritual master to train a devotee, and when the devotee is advanced, the Lord acts as the spiritual master within his heart.

teñäà satata-yuktänäà

bhajatäà préti-pürvakam

dadämi buddhi-yogaà taà

yena mäm upayänti te

[Bhagavad-gétä As It Is 10.10]

“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.”

Kåñëa does not become the direct spiritual master unless one is fully trained by His representative spiritual master…. Kåñëa helps as the guru, or spiritual master, from within and from without. From without He helps the devotee as His representative, and from within He talks personally with the pure devotee and gives him instructions by which he may return home, back to Godhead.

The Supersoul, the spiritual master within, directs the sincere soul to the external spiritual master, who trains him in devotional service. When the disciple becomes advanced, the Supersoul guides him from within: Çrémad-Bhägavatam 4.28.41 Purport.

The Supreme Personality of Godhead speaks directly to the individual soul when the devotee has completely purified himself by rendering devotional service to the Lord…. The Lord is the Supersoul seated in everyone’s heart, and He acts as the caitya-guru, the spiritual master within. However, He gives direct instructions only to the advanced pure devotees. In the beginning, when a devotee is serious and sincere, the Lord gives him directions from within to approach a bona fide spiritual master. When one is trained by the spiritual master according to the regulative principles of devotional service and is situated on the platform of spontaneous attachment for the Lord (räga-bhakti), the Lord also gives instructions from within. Teñäà satata-yuktänäà bhajatäà préti-pürvakam [Bg. 10.10]. This distinct advantage is obtained by a liberated soul.

When the spiritual master departs, the devotee, if he is pure in heart, is immediately guided by the Supersoul: Çrémad-Bhägavatam 4.28.52 Purport.

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, he 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 spiritual master physically departs] 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 [Cc. Madhya 19.151]. If the devotee serves his spiritual master sincerely, Kåñëa automatically becomes pleased. Yasya prasädäd bhagavat-prasädaù **. By satisfying the spiritual master, one automatically satisfies Kåñëa. Thus the devotee becomes enriched by both the spiritual master and Kåñëa.

The Lord rectifies the conditioned souls from without as the spiritual master: Çrémad-Bhägavatam 1.13.48 Purport.

Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, and therefore he experiences so-called happiness and distress in the material world…. There is, however, a regular current from the Lord Himself, from within and without, by which to rectify the fallen condition of the living being. From within, He corrects the desiring living beings as localized Paramätmä, and from without He corrects by His manifestations, the spiritual master and the revealed scriptures.

The Supreme Godhead, who is the original spiritual master, manifests as spiritual master both internally and externally to help the conditioned soul: Çrémad-Bhägavatam 4.21.36 Purport.

The Supreme Godhead in His Paramätmä feature is present in everyone’s heart, and He is always trying to induce the individual soul to surrender unto Him and to engage in devotional service; therefore He is the original spiritual master. He manifests Himself as spiritual master both internally and externally to help the conditioned soul both ways. Therefore He has been mentioned herein as gurum.

The Lord becomes the spiritual master to reclaim the conditioned souls: Çrémad-Bhägavatam 1.7.5 Purport.

The conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramätmä) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master.

The spiritual master is the external manifestation of the Supersoul: Çrémad-Bhägavatam 4.8.44 Purport.

The supreme spiritual master is Kåñëa, who is therefore known as caitya-guru. This refers to the Supersoul, who is sitting in everyone’s heart. He helps from within as stated in Bhagavad-gétä, and He sends the spiritual master, who helps from without. The spiritual master is the external manifestation of the caitya-guru, or the spiritual master sitting in everyone’s heart.

The Lord enlightens the devotees from within, and from without as the spiritual master: Çrémad-Bhägavatam 4.24.52,

namo vivåddha-sattväya

puruñäya mahéyase

yo brahma kñatram äviçya

bibhartédaà sva-tejasä

My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as the spiritual master.

PURPORT: The Lord is the supreme spiritual master, and the bona fide representative of the Supreme Lord is also a spiritual master. The Lord from within enlightens the devotees by the effulgence of the nails of His lotus feet, and His representative, the spiritual master, enlightens from without. Only by thinking of the lotus feet of the Lord and always taking the spiritual master’s advice can one advance in spiritual life and understand Vedic knowledge … the Vedas enjoin that for one who has unflinching faith in the lotus feet of the Lord, as well as in the spiritual master, the real import of Vedic knowledge can be revealed.

Kåñëa delivers the conditioned soul through the Vedic literatures, the realized spiritual master and the Supersoul: Çré Caitanya-caritämåta Madhya-lélä 20.123,

‘çästra-guru-ätma’-rüpe äpanäre jänäna

‘kåñëa mora prabhu, trätä’—jévera haya jïäna

“The forgetful conditioned soul is educated by Kåñëa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kåñëa is his eternal master and deliverer from the clutches of mäyä. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.”

PURPORT: Being forgetful of his real position, the conditioned soul may take help from çästra, guru and the Supersoul within his heart. Kåñëa is situated within everyone’s heart as the Supersoul…. As the çaktyäveça-avatära, Vyäsadeva teaches the conditioned soul through Vedic literatures. Kåñëa externally appears as the spiritual master and trains the conditioned soul to come to Kåñëa consciousness. When his original Kåñëa consciousness is revived, the conditioned soul is delivered from the material clutches. Thus a conditioned soul is always helped by the Supreme Personality of Godhead in three ways-by the scriptures, the spiritual master and the Supersoul within the heart.

The three kinds of spiritual masters (déksä, çiksä and vartma-pradarçaka).

The three kinds of gurus defined: Çré Caitanya-caritämåta Madhya-lélä 8.128 Purport.

One who first gives information about spiritual life is called the vartma-pradarçaka-guru or spiritual master. The spiritual master who initiates according to the regulations of the çästras is called dékñä-guru, and the spiritual master who gives instructions for elevation is called çiksä-guru.

The nature and function of initiating (dékñä) and instructing (çikñä) gurus: Çré Caitanya-caritämåta Ädi-lélä 1.34,

vande gurün éça-bhaktän

éçam éçävatärakän

tat-prakäçäàç ca tac-chaktéù

kåñëa-caitanya-saàjïakam

PURPORT: Gurun is plural in number because anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master. Although others give help in showing the way to beginners, the guru who first initiates one with the mahä-mantra is to be known as the initiator, and the saints who give instructions for progressive advancement in Kåñëa consciousness are called instructing spiritual masters. The initiating and instructing spiritual masters are equal and identical manifestations of Kåñëa, although they have different dealings. Their function is to guide the conditioned souls back home, back to Godhead.

A devotee Must have only one initiating spiritual master but can have unlimited instructing spiritual masters: Çré Caitanya-caritämåta Ädi-lélä 1.35,

mantra-guru ära yata çikñä-guru-gaëa

täìhära caraëa äge kariye vandana

I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters.

PURPORT: A devotee Must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.

Two kinds of instructing spiritual masters: Çré Caitanya-caritämåta Ädi-lélä 1.47 Purport.

Çréla Kåñëadäsa Kaviräja Gosvämé states that the instructing spiritual master is a bona fide representative of Çré Kåñëa…. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple’s spiritual consciousness by means of relevant instructions.

The disciple adores his different gurus equally: Çré Caitanya-caritämåta Ädi-lélä 1.57,

cintämaëir jayati somagirir gurur me

çikñä-guruç ca bhagavän çikhi-piïcha-mauliù

yat-päda-kalpataru-pallava-çekhareñu

lélä-svayaàvara-rasaà labhate jayaçréù

All glories to Cintämaëi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown…. (Kåñëa-karëämåta)

PURPORT: In the beginning of [Kåñëa-karëämåta, Bilvamaìgala Öhäkura] has offered his obeisances to his different gurus, and it is to be noted that he has adored them all equally. The first spiritual master mentioned is Cintämaëi, who was his instructing spiritual master because she first showed him the spiritual path. Cintämaëi was a prostitute with whom Bilvamaìgala was intimate earlier in his life. She gave him the inspiration to begin on the path of devotional service, and because she convinced him to give up material existence to try for perfection by loving Kåñëa, he has first offered his respects to her. Next he offers his respects to his initiating spiritual master, Somagiri, and then to the Supreme Personality of Godhead, who was also his instructing spiritual master.

The initiating spiritual master is a personal manifestation of Çréla Madana-mohana vigraha. The instructing spiritual master is a personal representative of Çréla Govindadeva vigraha: Çré Caitanya-caritämåta Ädi-lélä 1.47 Purport.

Çré Govindajé acts exactly like the çikñä-guru (instructing spiritual master) by teaching Arjuna Bhagavad-gétä. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Çréla Madana-mohana vigraha, whereas the instructing spiritual master is a personal representative of Çréla Govindadeva vigraha. Both of these Deities are worshiped at Våndävana.

Definition of patha-pradarçaka-guru, çikñä-guru and dékñä-guru: Çrémad-Bhägavatam 4.12.32,

sunanda-nandäv ücatuù

bho bho räjan subhadraà te

väcaà no ‘vahitaù çåëu

yaù païca-varñas tapasä

bhavän devam atétåpat

Dhruva was seated in the transcendental airplane, which was just about to start, when he remembered his poor mother, Sunéti. He thought to himself, “How shall I go alone to the Vaikuëöha planet and leave behind my poor mother?”

PURPORT: Dhruva had a feeling of obligation to his mother, Sunéti. It was Sunéti who gave him the clue which had enabled him to now be personally carried to the Vaikuëöha planet by the associates of Lord Viñëu. He now remembered her and wanted to take her with him. Actually, Dhruva Mahäräja’s mother, Sunéti, was his patha-pradarçaka-guru. Patha-pradarçaka-guru means the guru or the spiritual master who shows the way. Such a guru is sometimes called çikñä-guru. Although Närada Muni was his dékñä-guru (initiating spiritual master), Sunéti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the çikñä-guru or dékñä-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to çästric injunctions, there is no difference between çikñä-guru and dékñä-guru, and generally the çikñä-guru later on becomes the dékñä-guru.

A non-brähmaëa may become a dikñä-guru as well as a sikñä or vartma-pradarçaka-guru: Çré Caitanya-caritämåta Madhya-lélä 8.128,

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ‘guru’ haya

“Whether one is a brähmaëa, a sannyäsé or a çüdra-regardless of what he is-he can become a spiritual master if he knows the science of Kåñëa.”

PURPORT: If one becomes a guru, he is automatically a brähmaëa. Sometimes a caste guru says that yei kåñëa-tattva-vettä, sei ‘guru’ haya means that one who is not a brähmaëa may become a çikñä-guru or a vartma-pradarçaka-guru but not an initiator guru. According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaiñëavas. The word guru is equally applicable to the vartma-pradarçaka-guru, çikñä-guru and dékñä-guru.

Titles of respect applicable to the spiritual master.

The spiritual master can be addressed as “gosvämé”: Çré Caitanya-caritämåta Madhya-lélä 9.289 Purport.

One who has control of the senses is called a gosäïi or a gosvämé, master of the senses. The senses cannot be controlled unless one is engaged in the service of the Lord; therefore the bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord’s service. He can therefore be addressed as a gosäïi or gosvämé.

The title “gosvämé” can be given not according to heredity, but to a Kåñëa conscious spiritual master: Çré Caitanya-caritämåta Madhya-lélä 9.289 Purport.

The title gosvämé cannot be inherited but can be given only to a bona fide spiritual master.

There were six great Gosvämés of Våndävana-Çréla Rüpa, Sanätana, Bhaööa Raghunätha, Çré Jéva, Gopäla Bhaööa and Däsa Raghunätha-and none of them inherited the title of gosvämé. All the Gosvämés of Våndävana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvämés. All the temples of Våndävana were certainly started by the six Gosvämés. Later the worship in the temples was entrusted to some householder disciples of the Gosvämés, and since then the hereditary title of gosvämé has been used. However, only one who is a bona fide spiritual master expanding the cult of Çré Caitanya Mahäprabhu. the Kåñëa consciousness movement, and who is in full control of his senses can be addressed as a gosvämé. Unfortunately, the hereditary process is going on; therefore at the present moment, in most cases the title is being misused due to ignorance of the word’s etymology.

The spiritual master as paramahaàsa: Çré Caitanya-caritämåta Madhya-lélä 9.289 Purport.

The spiritual master who is fully surrendered unto the Supreme Personality of Godhead and has no business other than the Lord’s service is called the best of the paramahaàsas. A paramahaàsa has no program for sense gratification; he is interested only in satisfying the senses of the Lord.

The äcärya is called paramahaàsa-öhäkura: Çré Caitanya-caritämåta Antya-lélä 7.12 Purport.

Since he [“the true äcärya, the spiritual master of the entire world”] is understood to be the most advanced devotee, he is called paramahaàsa-öhäkura. Öhäkura is a title of honor offered to the paramahaàsa. Therefore one who acts as an äcärya, directly presenting Lord Kåñëa by spreading His name and fame, is also to be called paramahaàsa-öhäkura.

The proper use of the titles gosäïi and öhäkura: Çré Caitanya-caritämåta Madhya-lélä 11.165 Purport.

Haridäsa Öhäkura was so exalted that he was addressed as öhäkura and gosäïi, and these titles are offered to the most advanced Vaiñëavas. The spiritual master is generally called gosäïi, and öhäkura is used to address the paramahaàsas, those in the topmost rank of spirituality.

The meaning of “jagad-guru”: Çrémad-Bhägavatam 8.16.20 Purport.

One who trains his subordinate or disciple to worship Väsudeva is the truly bona fide spiritual master. The word jagad-gurum is very important in this regard. Kaçyapa Muni did not falsely declare himself to be jagad-guru, although he actually was jagad-guru because he advocated the cause of Väsudeva. Actually, Väsudeva is jagad-guru, as clearly stated here (väsudevaà jagad-gurum). One who teaches the instructions of Väsudeva, Bhagavad-gétä, is as good as väsudevaà jagad-gurum. But when one who does not teach this instruction-as it is-declares himself jagad-guru, he simply cheats the public. Kåñëa is jagad-guru, and one who teaches the instruction of Kåñëa as it is, on behalf of Kåñëa, may be accepted as jagad-guru. One who manufactures his own theories cannot be accepted; he becomes jagad-guru falsely.

The qualifications of a jagad-guru: Çré Caitanya-caritämåta Antya-lélä 5.85 Purport.

A person who knows what is spiritual and what is material and who is firmly fixed in the spiritual position can be jagad-guru, the spiritual master of the entire world. One cannot become jagad-guru simply by advertising oneself as jagad-guru without knowing the essential principles for becoming jagad-guru. Even people who never see what a jagad-guru is and never talk with other people become puffed-up sannyäsés and declare themselves jagad-gurus. Çré Caitanya Mahäprabhu did not like this. Any person who knows the science of Kåñëa and who is fully qualified in spiritual life can become jagad-guru.

Añöottara-çata (108) is added to the spiritual master’s name to indicate one who is situated in the transcendental state: Çrémad-Bhägavatam 4.3.23 Purport.

The living entity is constitutionally pure. Asaìgo hy ayaà puruñaù. In the Vedic literature it is said that the soul is always pure and uncontaminated by material attachment. The identification of the body with the soul is due to misunderstanding. As soon as one is fully Kåñëa conscious it is to be understood that one is in his pure, original constitutional position. This state of existence is called çuddha-sattva, which means that it is transcendental to the material qualities.

… In pure devotional service one simply serves the Supreme Personality of Godhead as a matter of duty, without reason and without being impeded by material conditions. That is called çuddha-sattva, or vasudeva, because in that stage the Supreme Person, Kåñëa, is revealed in the heart of the devotee. Çréla Jéva Gosvämé has very nicely described this vasudeva, or çuddha-sattva, in his Bhägavata-sandarbha. He explains that añöottara-çata (108) is added to the name of the spiritual master to indicate one who is situated in çuddha-sattva, or in the transcendental state of vasudeva.

The term “Prabhupäda” means that the spiritual master occupies the post of the Supreme Personality of Godhead, as His representative: Çrémad-Bhägavatam 4.8.69 Purport.

This word [prabhu] is applicable to the Supreme Personality of Godhead. Sometimes the spiritual master is addressed as Prabhupäda. Prabhu means “the Supreme Personality of Godhead,” and päda means “post.” According to Vaiñëava philosophy, the spiritual master occupies the post of the Supreme Personality of Godhead, or in other words he is the bona fide representative of the Supreme Lord.

The meaning of “Prabhupäda”: Çrémad-Bhägavatam 4.23.18 Purport.

When Påthu Mahäräja became spiritually powerful by the enhancement of his spiritual knowledge, jïäna and renunciation of material desires, he became a prabhu, or master of his senses (sometimes called gosvämé or svämi). This means that he was no longer controlled by the influence of material energy. When one is strong enough to give up the influence of material energy, he is called prabhu … when one is completely self-realized and acts according to that position, he can be called prabhu. The spiritual master is addressed as “Prabhupäda,” because he is a completely self-realized soul. The word päda means “position,” and Prabhupäda indicates that he is given the position of prabhu, or the Supreme Personality of Godhead, for he acts on behalf of the Supreme Personality of Godhead. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master. He is authorized by the supreme prabhu, or Lord Kåñëa.

The meaning of “Prabhu” and “Prabhupäda”: Çré Caitanya-caritämåta Madhya-lélä 10.23,

rabhu catur-bhuja-mürti täìre dekhäila

ätmasät kari’ täre äliìgana kaila

When Käçé Miçra heard the proposal, he said, “I am very fortunate that Çré Caitanya Mahäprabhu, the Lord of all prabhus, will stay at my home.”

PURPORT: In this verse the word Prabhupäda, referring to Çré Caitanya Mahäprabhu, is significant. Regarding this, Çréla Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda comments, “Çré Caitanya Mahäprabhu is the Supreme Personality of Godhead Himself, Çré Kåñëa, and all His servants address Him as Prabhupäda. This means that there are many prabhus taking shelter under His lotus feet.” The pure Vaiñëava is addressed as prabhu, and this address is an etiquette observed between Vaiñëavas. When many prabhus remain under the shelter of the lotus feet of another prabhu, the address Prabhupäda is given. Çré Nityänanda Prabhu and Çré Advaita Prabhu are also addressed as Prabhupäda. Çré Caitanya Mahäprabhu, Çré Advaita Prabhu and Çré Nityänanda Prabhu are all viñëu-tattva, the Supreme Personality of Godhead, Lord Viñëu. Therefore all living entities are under Their lotus feet. Lord Viñëu is the eternal Lord of everyone, and the representative of Lord Viñëu is the Lord’s confidential servant. Such a person acts as the spiritual master for neophyte Vaiñëavas; therefore the spiritual master is as respectable as Çré Kåñëa Caitanya or Lord Viñëu Himself. For this reason, the spiritual master is addressed as Oà Viñëupäda or Prabhupäda.

Things used by the spiritual master are worshipable.

The guru and things used by him are worshipable: Çré Caitanya-caritämåta Madhya-lélä 12.38,

vastra päïä räjära haila änandita mana

prabhu-rüpa kari’ kare vastrera püjana

Lord Nityänanda Prabhu then obtained an external garment used by the Lord by requesting it from Govinda. Thus Nityänanda Prabhu delivered the old cloth to the care of Särvabhauma Bhaööäcärya, and Särvabhauma Bhaööäcärya sent it to the King. When the King received the old cloth, he began to worship it exactly as he would worship the Lord personally.

PURPORT: We should learn to worship everything belonging to the Supreme Personality of Godhead. This is referred to by Lord Çiva as tadéyänäm. In the Padma Puräëa it is said:

ärädhanänäà sarveñäà

viñëor ärädhanaà param

tasmät parataraà devi

tadéyänäà samarcanam

“O Devé, the most exalted system of worship is the worship of Lord Viñëu. Greater than that is the worship of tadéya, or anything belonging to Viñëu.”

Çré Viñëu is sac-cid-änanda-vigraha [Bs. 5.1]. Similarly, the most confidential servant of Kåñëa, the spiritual master, and all devotees of Viñëu are tadéya. The sac-cid-änanda-vigraha, guru, Vaiñëavas, and things used by them Must be considered tadéya and without a doubt worshipable by all living beings.

Things used by the spiritual master are worshipable and should not be used by anyone else: Çré Caitanya-caritämåta Madhya-lélä 15.234,

eita äsane vasi’ karaha bhojana

prabhu kahe,—püjya ei kåñëera äsana

“Now please sit in this place and take Your lunch. Caitanya Mahäprabhu replied, “This place is worshipable because it was used by Kåñëa.”

PURPORT: According to etiquette, things used by Kåñëa should not be used by anyone else. Similarly, things used by the spiritual master should also not be used by anyone else. That is etiquette. Whatever is used by Kåñëa or the spiritual master is worshipable. In particular, their sitting or eating places should not be used by anyone else. A devotee Must be very careful to observe this.

The disciple benefits by taking remnants of food left by the spiritual master.

The remnants of food left by the spiritual master are purifying: Çré Caitanya-caritämåta Madhya-lélä 3.96,

avadhütera jhuöhä lägila mora aìge

parama pavitra more kaila ei òhaìge

When the rice thrown by Nityänanda Prabhu touched His body, Advaita Äcärya thought Himself purified by the touch of remnants thrown by Paramahaàsa Nityänanda. Therefore He began dancing.

PURPORT: The remnants of food left by a pure Vaiñëava are called mahä-mahä-prasäda. This is completely spiritual and is identified with Lord Viñëu. Such remnants are not ordinary. The spiritual master is to be considered on the stage of paramahaàsa and beyond the jurisdiction of the varëäçrama institution. The remnants of food left by the spiritual master and similar paramahaàsas or pure Vaiñëavas are purifying. When an ordinary person touches such prasäda, his mind is purified, and his mind is raised to the status of a pure brähmaëa. The behavior and statements of Advaita Äcärya are meant for the understanding of ordinary people who are unaware of the strength of spiritual values, not knowing the potency of foodstuffs left by the bona fide spiritual master and pure Vaiñëavas.

Remnants of the spiritual master’s meal may be taken as prasäda: Bhagavad-gétä As It Is 17.8-10 Purport.

Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master.

When the spiritual master can be rejected.

When a guru can be rejected: Çrémad-Bhägavatam 8.20.1,

çré-çuka uväca

balir evaà gåha-patiù

kuläcäryeëa bhäñitaù

tüñëéà bhütvä kñaëaà räjann

Çré Çukadeva Gosvämé said: O King Parékñit, when Bali Mahäräja was thus advised by his spiritual master, Çukräcärya, his family priest, he remained silent for some time, and then, after full deliberation, he replied to his spiritual master as follows.

PURPORT: Çréla Viçvanätha Cakravarté Öhäkura remarks that Bali Mahäräja remained silent at a critical point. How could he disobey the instruction of Çukräcärya, his spiritual master? It is the duty of such a sober personality as Bali Mahäräja to abide by the orders of his spiritual master immediately, as his spiritual master had advised. But Bali Mahäräja also considered that Çukräcärya was no longer to be accepted as a spiritual master, for he had deviated from the duty of a spiritual master. According to çästra, the duty of the guru is to take the disciple back home, back to Godhead. If he is unable to do so and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syät (Çrémad-Bhägavatam 5.5.18). One should not become a guru if he cannot enable his disciple to advance in Kåñëa consciousness. The goal of life is to become a devotee of Lord Kåñëa so that one may be freed from the bondage of material existence (tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna [Bg. 4.9]). The spiritual master helps the disciple attain this stage by developing Kåñëa consciousness. Now Çukräcärya had advised Bali Mahäräja to deny the promise to Vämanadeva. Under the circumstances, therefore, Bali Mahäräja thought that there would be no fault if he disobeyed the order of his spiritual master. He deliberated on this point-should he refuse to accept the advice of his spiritual master, or should he immediately do everything to please the Supreme Personality of Godhead? He took some time. Therefore it is said, tüñëéà bhütvä kñaëaà räjann uväcävahito gurum. After deliberating on this point, he decided that Lord Viñëu should be pleased in all circumstances, even at the risk of ignoring the guru’s advice to the contrary.

Anyone who is supposed to be a guru but who goes against the principle of viñëu-bhakti cannot be accepted as a guru. If one has falsely accepted such a guru, one should reject him…. Çréla Jéva Gosvämé has advised that such a useless guru, a family priest acting as a guru, should be given up, and that the proper, bona fide guru should be accepted.

A spiritual master can be rejected if unworthy of the position: Çrémad-Bhägavatam 1.7.43 Purport.

Arjuna arrested Açvatthämä knowing perfectly well that he was the son of Droëäcärya. Kåñëa also knew him to be so, but both of them condemned the Muëdaka Upaniñad rderer without consideration of his being the son of a brähmaëa. According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an äcärya, or a person who has personally assimilated all the essence of çästras and has helped his disciples to adopt the ways. Açvatthämä failed to discharge the duties of a brähmaëa or teacher, and therefore he was liable to be rejected from the exalted position of a brähmaëa. On this consideration, both Lord Çré Kåñëa and Arjuna were right in condemning Açvatthämä.

A fallen teacher is fit to be abandoned: Bhagavad-gétä As It Is 1.5 Purport.

According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned.

False spiritual masters.

The conditioned soul can get no benefit, material or spiritual, from a false guru: Çrémad-Bhägavatam 5.14.13,

ekadäsat-prasaìgän nikåta-matir vyudaka-srotaù-skhalanavad ubhayato ‘pi duùkhadaà päkhaëòam abhiyäti.

Sometimes, to mitigate distresses in this forest of the material world, the conditioned soul receives cheap blessings from atheists. He then loses all intelligence in their association. This is exactly like jumping in a shallow river. As a result one simply breaks his head. He is not able to mitigate his sufferings from the heat, and in both ways he suffers. The misguided conditioned soul also approaches so-called sädhus and svämés who preach against the principles of the Vedas. He does not receive benefit from them, either in the present or in the future.

PURPORT: Cheaters are always there to manufacture their own way of spiritual realization. To get some material benefit, the conditioned soul approaches these pseudo sannyäsés and yogés for cheap blessings, but he does not receive any benefit from them, either spiritual or material. In this age there are many cheaters who show some jugglery and magic. They even create gold to amaze their followers, and their followers accept them as God. This type of cheating is very prominent in Kali-yuga…. One should approach a guru who can extinguish the blazing fire of this material world, the struggle for existence. People want to be cheated, and therefore they go to yogés and svämés who play tricks, but tricks do not mitigate the miseries of material life…. One cannot become happy by accepting a false guru. A guru should be accepted as advised in Çrémad-Bhägavatam (11.3.21). Tasmäd guruà prapadyeta jijïäsuù çreya uttamam: One should approach a bona fide guru to inquire about the highest benefit of life. Such a guru is described as follows: çäbde pare ca niñëätam. Such a guru does not manufacture gold or juggle words. He is well versed in the conclusions of Vedic knowledge (vedaiç ca sarvair aham eva vedyaù [Bg. 15.15]). He is freed from all material contamination and is fully engaged in Kåñëa’s service. If one is able to obtain the dust of the lotus feet of such a guru, his life becomes successful. Otherwise he is baffled both in this life and in the next.

Because people want to be cheated, they get a cheater guru: The Science of Self-Realization, Chapter 2a, What is a Guru?

Reporter: What frankly worries me is that since the arrival in Britain some time ago of an Indian yogé, who was the first “guru” that most people had ever heard of, a lot of “gurus” have suddenly appeared out of nowhere. Sometimes I get the feeling that not all of them are as genuine as they ought to be. Would it be right to warn people who are thinking of taking up spiritual life that they should make sure that they have a genuine guru to teach them?

Çréla Prabhupäda: Yes. Of course, to search out a guru is very nice, but if you want a cheap guru, or if you want to be cheated, then you will find many cheating gurus. But if you are sincere, you will find a sincere guru. Because people want everything very cheaply, they are cheated. We ask our students to refrain from illicit sex, meat-eating, gambling, and intoxication. People think that this is all very difficult-a botheration. But if someone else says, “You may do whatever nonsense you like, simply take my mantra,” then people will like him. The point is that people want to be cheated, and therefore cheaters come. No one wants to undergo any austerity. Human life is meant for austerity, but no one is prepared to undergo austerity. Consequently, cheaters come and say, “No austerity. Whatever you like, you do. Simply pay me, and I’ll give you some mantra, and you’ll become God in six months.” All this is going on. If you want to be cheated like this, the cheater will come.

Reporter: What about the person who seriously wants to find spiritual life but who happens to finish up with the wrong guru?

Çréla Prabhupada: If you simply want an ordinary education, you have to devote so much time, labor, and understanding to it. Similarly, if you are going to take to spiritual life, you Must become serious. How is it that simply by some wonderful mantras, someone can become God in six months? Why do people want something like that? This means that they want to be cheated.

Reporter: I wondered how many people you think might have been taken in by fake gurus.

Çréla Prabhupäda: Practically everyone. [laughter.] There is no question of counting. Everyone.

Reporter: This would mean thousands of people, wouldn’t it?

Çréla Prabhupäda: Millions. Millions have been cheated, because they want to be cheated. God is omniscient. He can understand your desires. He is within your heart, and if you want to be cheated, God sends you a cheater.

Reporter: When you say that lots of people want to be cheated, do you mean that lots of people want to carry on with their worldly pleasures and at the same time, by chanting a mantra or by holding a flower, achieve spiritual life as well? Is this what you mean by wanting to be cheated?

Çréla Prabhupäda: Yes, this is like a patient thinking, “I shall continue with my disease, and at the same time I shall become healthy.” It is contradictory. The first requirement is that one become educated in spiritual life. Spiritual life is not something one can understand by a few minutes’ talk. There are many philosophy and theology books, but people are not interested in them. That is the difficulty. For instance, the Çrémad-Bhägavatam is a very long work, and if you try to read this book, it may take many days just to understand one line of it. The Bhägavatam describes God, the Absolute Truth, but people are not interested. And if, by chance, someone becomes a little interested in spiritual life, he wants something immediate and cheap. Therefore, he is cheated. Actually, human life is meant for austerity and penance…. Spiritual life means voluntarily accepting some austerities for the sake of God realization. That is why we insist on no illicit sex, meat-eating, gambling, or intoxication for our initiated students. Without these restrictions, any “yoga meditation” or so-called spiritual discipline cannot be genuine. It is simply a business deal between the cheaters and the cheated.

Accepting an unqualified spiritual master to control is useless for spiritual realization: Çré Caitanya-caritämåta Ädi-lélä 7.72 Purport.

Sometimes pseudo spiritualists accept a spiritual master who is not even fit to become a disciple because they want to keep him under their control. This is useless for spiritual realization.

Blind, conditioned souls, not knowing the goal of life, accept bogus gurus: Çrémad-Bhägavatam 8.24.50,

acakñur andhasya yathägraëéù kåtas

tathä janasyäviduño ‘budho guruù

As a blind man, being unable to see, accepts another blind man as his leader, people who do not know the goal of life accept someone as a guru who is a rascal and a fool….

PURPORT: The conditioned soul, being wrapped in ignorance and therefore not knowing the goal of life, accepts a guru who can juggle words and make some display of magic that is wonderful to a fool. Sometimes a foolish person accepts someone as a guru because he can manufacture a small quantity of gold by mystic yogic power. Because such a disciple has a poor fund of knowledge, he cannot judge whether the manufacture of gold is the criterion for a guru. Why would one not accept the Supreme Personality of Godhead, Kåñëa, from whom unlimited numbers of gold mines come into being? Ahaà sarvasya prabhavo mattaù sarvaà pravartate [Bg. 10.8]. All the gold mines are created by the energy of the Supreme Personality of Godhead. Therefore, why should one accept a magician who can manufacture only a small portion of gold? Such gurus are accepted by those who are blind, not knowing the goal of life.

Bogus spiritual masters are interested only in the material world, and they mislead many blind followers: Çrémad-Bhägavatam 7.5.31,

na te viduù svärtha-gatià hi viñëuà

duräçayä ye bahir-artha-mäninaù

andhä yathändhair upanéyamänäs

te ‘péça-tantryäm uru-dämni baddhäù

Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viñëu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.

PURPORT: [Bogus] spiritual masters are not at all interested in Viñëu. Indeed, they are hopeful of material success (bahir-artha-mäninaù). The word bahiù means “external,” artha means “interest,” and mäninaù means “taking very seriously.” Generally speaking, practically everyone is unaware of the spiritual world. The knowledge of the materialists is restricted within the four-billion-mile limit of this material world, which is in the dark portion of the creation; they do not know that beyond the material world is the spiritual world. Unless one is a devotee of the Lord, one cannot understand the existence of the spiritual world. Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahläda Mahäräja. Such blind teachers, being interested in the external, material world, are always bound by the strong ropes of material nature.

Bogus gurus instruct their disciples in material advancement, and such disciples remain in material existence: Çrémad-Bhägavatam 8.24.51,

jano janasyädiçate ‘satéà gatià

yayä prapadyeta duratyayaà tamaù

tvaà tv avyayaà jïänam amogham aïjasä

prapadyate yena jano nijaà padam

A materialistic so-called guru instructs his materialistic disciples about economic development and sense gratification, and because of such instructions the foolish disciples continue in the materialistic existence of ignorance....

PURPORT: So-called gurus instruct their disciples for the sake of material profit. Some guru advises that one meditate in such a way that his intelligence will increase in regard to keeping his body fit for sense gratification. Another guru advises that sex is the ultimate goal of life and that one should therefore engage in sex to the best of his ability. These are the instructions of foolish gurus. In other words, because of the instructions of a foolish guru one remains perpetually in material existence and suffers its tribulations.

Many so-called svämés and yogés fall prey to women and thus cannot help others cross the ocean of nescience: Çrémad-Bhägavatam 4.22.40 Purport.

Dangerous elements in the universe are compared to sharks in the ocean. Even though one may be a very expert swimmer, he cannot possibly survive if he is attacked by sharks. One often sees that many so-called svämés and yogés sometimes advertise themselves as competent to cross the ocean of nescience and to help others cross, but in actuality they are found to be simply victims of their own senses. Instead of helping their followers to cross the ocean of nescience, such svämés and yogés fall prey to mäyä, represented by the fair sex, woman, and are thus devoured by the sharks in that ocean.

A sannyäsé (spiritual master) should not gather disciples through material allurements: Çrémad-Bhägavatam 7.13.8,

na çiñyän anubadhnéta

granthän naiväbhyased bahün

na vyäkhyäm upayuïjéta

närambhän ärabhet kvacit

A sannyäsé must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily.

PURPORT: So-called svämés and yogés generally make disciples by alluring them with material benefits. There are many so-called gurus who attract disciples by promising to cure their diseases or increase their material opulence by manufacturing gold. These are lucrative allurements for unintelligent men. A sannyäsé is prohibited from making disciples through such material allurements. Sannyäsés sometimes indulge in material opulence by unnecessarily constructing many temples and monasteries, but actually such endeavors should be avoided. Temples and monasteries should be constructed for the preaching of spiritual consciousness or Kåñëa consciousness, not to provide free hotels for persons who are useful for neither material nor spiritual purposes. Temples and monasteries should be strictly off limits to worthless clubs of crazy men. In the Kåñëa consciousness movement we welcome everyone who agrees at least to follow the movement’s regulative principles—no illicit sex, no intoxication, no meat-eating and no gambling. In the temples and monasteries, gatherings of unnecessary, rejected, lazy fellows should be strictly disallowed. The temples and monasteries should be used exclusively by devotees who are serious about spiritual advancement in Kåñëa consciousness. Çréla Viçvanätha Cakravarté Öhäkura explains the word ärambhän as meaning maöhädi-vyäpärän, which means “attempts to construct temples and monasteries.” The first business of the sannyäsé is to preach Kåñëa consciousness, but if, by the grace of Kåñëa, facilities are available, then he may construct temples and monasteries to give shelter to the serious students of Kåñëa consciousness. Otherwise such temples and monasteries are not needed.

Rascal gurus claim to be God: The Science of Self-Realization, Chapter 2a, What is a Guru?

In the world there are many rascal gurus who give their own opinion, but we can challenge any rascal. A rascal guru may say, “I am God,” or, “We are all God.” That is all right, but we should find out from the dictionary what the meaning of “God” is. Generally, a dictionary will tell us that the word “God” indicates the Supreme Being. Thus we may ask such a guru, “Are you the Supreme Being?” If he cannot understand this, then we should give the meaning of “supreme.” Any dictionary will inform us that supreme means “the greatest authority.” We may then ask, “Are you the greatest authority?” Such a rascal guru, even though proclaiming himself to be God, cannot answer such a question. God is the Supreme Being and the highest authority. No one is equal to Him or greater than Him. Yet there are many guru-gods, many rascals who claim to be the Supreme. Such rascals cannot help us escape the darkness of material existence. They cannot illumine our darkness with the torchlight of spiritual knowledge.

False, impersonalist spiritual masters mislead their disciples by posing as Çré Kåñëa: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

A disciple should always respect the spiritual master as a manifestation of Çré Kåñëa, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Çré Kåñëa in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.

Bogus, self-made spiritual masters teach that all paths lead to the same goal: Çré Éçopaniñad Mantra 13

asuryä näma te lokä

andhena tamasävåtäù

täàs te pretyäbhigacchanti

ye ke cätma-hano janäù

It is said that one result is obtained by worshiping the supreme cause of all causes and that another result is obtained by worshiping that which is not supreme. All this was heard from the undisturbed authorities who clearly explained it.

PURPORT: Different results are achieved by different modes of worship. If we worship the Supreme Lord, we will certainly reach Him in His eternal abode, and if we worship demigods like the sun-god and moon-god, we can reach their respective planets without a doubt. And if we wish to remain on this wretched planet with our planning commissions and our stop-gap political adjustments, we can certainly do that also.

Nowhere in authentic scriptures is it said that one will ultimately reach the same goal by doing anything or worshiping anyone. Such foolish theories are offered by self-made masters who have no connection with the paramparä, the bona fide system of disciplic succession. The bona fide spiritual master cannot say that all paths lead to the same goal and that anyone can attain this goal by his own mode of worship of the demigods or of the Supreme or whatever. For a common man it is very easy to understand that a person can reach his destination only when he has purchased a ticket for that destination. A person who has purchased a ticket for Calcutta can reach Calcutta, but not Bombay. However, temporary so-called masters say that any and all tickets can take one to the supreme goal. Such mundane and compromising offers attract many foolish creatures who become puffed up with their manufactured methods of spiritual realization. The Vedic instructions, however, do not uphold them.

In Kali-yuga, gurus create a disturbance by ignoring the authorized Vedic literatures: Çrémad-Bhägavatam 8.12.10 Purport.

çruti-småti-puräëädi-

païcarätra-vidhià vinä

aikäntiké harer bhaktir

utpätäyaiva kalpate

[Bhakti-rasämåta-sindhu . 1.2.101]

“Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniñads, Puräëas and Närada-païcarätra is simply an unnecessary disturbance in society.”

Those who are very advanced in knowledge and are situated in the mode of goodness follow the Vedic instructions of the çruti and småti and other religious scriptures, including the päïcarätriké-vidhi. Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the çruti-småti-puräëädi-päïcarätriké-vidhi [Bhakti-rasämåta-sindhu . 1.2.101], they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the päïcarätriké-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth.

Pseudo religionists, lacking both knowledge and detachment, pose as spiritual masters and äcäryas and thus fall into hell: Çré Éçopaniñad Mantra 12 Purport.

: ….. The ignorant pseudoreligionists and the manufacturers of so-called incarnations who directly violate the Vedic injunctions are liable to enter into the darkest region of the universe because they mislead those who follow them…. The pseudoreligionists have neither knowledge nor detachment from material affairs, for most of them want to live in the golden shackles of material bondage under the shadow of altruistic and philanthropic activities and in the guise of religious principles. By a false display of religious sentiments, they present a show of devotional service while indulging in all sorts of immoral activities. In this way they pass as spiritual masters and devotees of God. Such violators of religious principles have no respect for the authoritative äcäryas, the holy teachers in the strict disciplic succession. To mislead the people in general, they themselves become so-called äcäryas, but do not even follow the principles of the äcäryas.

These rogues are the most dangerous elements in human society. Because there is no religious government, they escape punishment by the law of the state. They cannot, however, escape the law of the Supreme, who has clearly declared in Bhagavad-gétä (16.19-20) that envious demons in the garb of religious propagandists shall be thrown into the darkest regions of hell. Çré Éçopaniñad confirms that these pseudoreligionists are heading toward the most obnoxious place in the universe after the completion of their spiritual master business, which they conduct simply for sense gratification.

Even if one temporarily contacts a bogus guru, if he is sincere, Kåñëa will guide him to a genuine guru: The Science of Self-Realization, Chapter 2a, What is a Guru?

Reporter: Have you ever had people come to you who had previously been involved with a fake guru?

Çréla Prabhupäda: Yes, there are many.

Reporter: Were their spiritual lives in any way spoiled by the fake gurus?

Çréla Prabhupäda: No, they were genuinely seeking something spiritual, and that was their qualification. God is within everyone’s heart, and as soon as someone genuinely seeks Him, He helps that person find a genuine guru.

Lord Jesus Christ as spiritual master: The Science of Self-Realization, Chapter 2a, What is a Guru?

The Çrémad-Bhägavatam states that any bona fide preacher of God consciousness Must have the qualities of titikñä (tolerance) and karuëä (compassion). In the character of Lord Jesus Christ we find both these qualities. He was so tolerant that even while he was being crucified, he didn’t condemn anyone. And he was so compassionate that he prayed to God to forgive the very persons who were trying to kill him…. A Vaiñëava is unhappy to see the sufferings of others. Therefore, Lord Jesus Christ agreed to be crucified-to free others from their suffering. But his followers are so unfaithful that they have decided, “Let Christ suffer for us, and we’ll go on committing sin.” They love Christ so much that they think, “My dear Christ, we are very weak. We cannot give up our sinful activities. So you please suffer for us.”

Jesus Christ taught, “Thou shalt not kill.” But his followers have now decided, “Let us kill anyway,” and they open big, modern, scientific slaughterhouses. “If there is any sin, Christ will suffer for us.” This is a most abominable conclusion.

Christ can take the sufferings for the previous sins of his devotees. But first they have to be sane: “Why should I put Jesus Christ into suffering for my sins? Let me stop my sinful activities.”

… Jesus Christ was such a great personality—the son of God, the representative of God. He had no fault. Still, he was crucified. He wanted to deliver God consciousness, but in return they crucified him—they were so thankless. They could not appreciate his preaching. But we appreciate him and give him all honor as the representative of God.

Of course, the message that Christ preached was just according to his particular time, place, and country, and just suited for a particular group of people. But certainly he is the representative of God. Therefore we adore Lord Jesus Christ and offer our obeisances to him.

Once, in Melbourne, a group of Christian ministers came to visit me. They asked, “What is your idea of Jesus Christ?” I told them, “He is our guru. He is preaching God consciousness, so he is our spiritual master.” The ministers very much appreciated that.

Actually, anyone who is preaching God’s glories Must be accepted as a guru. Jesus Christ is one such great personality. We should not think of him as an ordinary human being. The scriptures say that anyone who considers the spiritual master to be an ordinary man has a hellish mentality. If Jesus Christ were an ordinary man, then he could not have delivered God consciousness.

The physical demise of the spiritual master.

When the spiritual master leaves his body, the disciple should cry: Çrémad-Bhägavatam 4.28.47

ananta-päre tamasi

magno nañöa-småtiù samäù

çäçvatér anubhüyärtià

pramadä-saìga-düñitaù

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.

PURPORT: 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.

The disciple becomes bereaved when the spiritual master passes away: Çrémad-Bhägavatam 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.

PURPORT: 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.

When the spiritual master departs, the devotee, if he is pure in heart, is immediately guided by the Supersoul: Çrémad-Bhägavatam 4.28.52 Purport.

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, he 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 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 [Cc. Madhya 19.151]. If the devotee serves his spiritual master sincerely, Kåñëa automatically becomes pleased. Yasya prasädäd bhagavat-prasädaù **. By satisfying the spiritual master, one automatically satisfies Kåñëa. Thus the devotee becomes enriched by both the spiritual master and Kåñëa.

After his disappearance, the spiritual master’s body is never burnt to ashes: Çrémad-Bhägavatam 10.4.20 Purport.

The spiritual master, or äcärya, is always situated in the spiritual status of life. Birth, death, old age and disease do not affect him. According to the Hari-bhakti-viläsa, therefore, after the disappearance of an äcärya, his body is never burnt to ashes, for it is a spiritual body. The spiritual body is always unaffected by material conditions.

The perfect disciples try to relieve the disorder which may follow the äcärya’s disappearance by sincerely following his instructions: Çrémad-Bhägavatam 4.28.48 Purport.

Whenever an äcärya comes, following the superior orders of the Supreme Personality of Godhead or His representative, he establishes the principles of religion…. 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…. 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.

Other instructions:

Under the guidance of the spiritual master, the whole world can be spiritualized: Çrémad-Bhägavatam 1.5.23 Purport.

Utilization of the human energy in the service of the Lord is the progressive path of salvation. The whole cosmic creation becomes at once identical with the Lord as soon as service in relation with the Lord is rendered under the guidance of a bona fide spiritual master. The expert spiritual master knows the art of utilizing everything to glorify the Lord, and therefore under his guidance the whole world can be turned into the spiritual abode by the divine grace of the Lord’s servant.

Thousands of spiritual masters are now needed to spread the science of Kåñëa consciousness throughout the world: Räja-Vidyä — The King of Knowledge,, Chapter 7, Knowledge as Faith in Guru and surrender to Kåñëa

There is no bar against anyone; anyone can become a spiritual master provided he knows the science of Kåñëa. This is the only qualification, and this science in essence is contained in Bhagavad-gétä. At the present moment, thousands of spiritual masters are needed to spread this great science throughout the world.

… All living entities, beginning from Brahmä, the highest demigod, down to the lowest ant, have the right to use natural resources. Närada Muni points out that we can use these resources as much as we require, but if we take more than required, we become thieves…. Everything belongs to the Supreme Lord, and we can accept whatever we need, but not more. That is knowledge. By the Lord’s arrangement the world is so made that there is no scarcity of anything…. The perfection of spiritual comMuëdaka Upaniñad nism is found in the knowledge that everything belongs to God. By knowing the science of Kåñëa, we can easily cross over the ignorance of false proprietorship.

We are actually suffering due to our ignorance. In the law court ignorance is no excuse. If we tell the judge that we are not aware of the law, we will be punished anyway…. The whole world is lacking this knowledge, and therefore thousands of teachers of the science of Kåsëa are needed. There is a great necessity for this knowledge now.

The whole jurisdiction of Kåñëa consciousness is directly under the spiritual energy-Kåñëa and the spiritual master: The Nectar of Devotion Introduction.

The cultivation of Kåñëa consciousness is not material. The Lord has generally three energies-namely, the external energy, the internal energy, and the marginal energy. The living entities are called marginal energy, and the material cosmic manifestation is the action of the external or material energy. Then there is the spiritual world, which is a manifestation of the internal energy. The living entities, who are called marginal energy, perform material activities when acting under the inferior external energy. And when they engage in activities under the internal spiritual energy, their activities are called Kåñëa conscious. This means that those who are great souls or great devotees do not act under the spell of material energy, but act instead under the protection of the spiritual energy. Any activities done in devotional service or in Kåñëa consciousness are directly under the control of spiritual energy. In other words, energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master and Kåñëa.

In the Caitanya-caritämåta, by Kåñëadäsa Kaviräja Gosvämé, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Kåñëa. One who is serious about spiritual life is given by Kåñëa the intelligence to come in contact with a bona fide spiritual master, and then by the grace of the spiritual master one becomes advanced in Kåñëa consciousness. In this way the whole jurisdiction of Kåñëa consciousness is directly under the spiritual energy-Kåñëa and the spiritual master. This has nothing to do with the material world.

Devotional service performed under the direction of the spiritual master and the çästra, and devotional service to Kåñëa in the spiritual world, are the same, although one is unripe and the other ripe: Çrémad-Bhägavatam 4.9.11 Purport.

Devotional service in the association of devotees is the cause of the development of further devotional service. By devotional service only is one elevated to the transcendental planet Goloka Våndävana, and there also there is only devotional service, for the activities of devotional service both in this world and in the spiritual world are one and the same. Devotional service does not change. The example of a mango can be given here. If one gets an unripe mango, it is still a mango, and when it is ripe it remains the same mango, but it becomes more tasteful and relishable. Similarly, there is devotional service performed according to the direction of the spiritual master and the injunctions and regulative principles of çästra, and there is devotional service in the spiritual world rendered directly in association with the Supreme Personality of Godhead. But they are both the same. There is no change. The difference is that one stage is unripe and the other is ripe and more relishable. It is possible to mature in devotional service only in the association of devotees.

The Principle of Disciplic Succession (Paramparä):

Following in the footsteps of the previous äcäryas as one of Rüpa Gosvämé’s six principles favorable to the execution of pure devotional service: Nectar of Instruction Text 3

… sato våteù…. There are six principles favorable to the execution of pure devotional service: … (6) following in the footsteps of the previous äcäryas.

The submissive disciple receives perfect knowledge through the paramparä system: Çrémad-Bhägavatam 1.2.21 Purport.

Perfect knowledge is called paramparä, or deductive knowledge coming down from the authority to the submissive aural receiver who is bona fide by service and surrender. One cannot challenge the authority of the Supreme and know Him also at the same time. He reserves the right of not being exposed to such a challenging spirit of an insignificant spark of the whole, a spark subjected to the control of illusory energy. The devotees are submissive, and therefore the transcendental knowledge descends from the Personality of Godhead to Brahmä and from Brahmä to his sons and disciples in succession. This process is helped by the Supersoul within such devotees. That is the perfect way of learning transcendental knowledge.

Receiving knowledge from the disciplic succession and from Kåñëa directly is the same: Perfect Questions, Perfect Answers, Chapter 3.

Çréla Prabhupäda: [Kåñëa] is the original guru. Then His disciple Brahmä is a guru, then his disciple Närada is a guru, then his disciple Vyäsa is a guru-in this way there is a guru-paramparä [disciplic succession of gurus]. Evaà paramparä-präptam: [Bg. 4.2] the transcendental knowledge is received through the disciplic succession.

Bob: So a guru receives his knowledge through the disciplic succession, not directly from Kåñëa? Do you receive some knowledge directly from Kåñëa?

Çréla Prabhupäda: Yes. Kåñëa’s direct instruction is there: Bhagavad-gétä.

Bob: I see, but…

Çréla Prabhupäda: But you have to learn it though the disciplic succession, otherwise you will misunderstand it.

Bob: But presently you do not receive information directly from Kåñëa? It comes through the disciplic succession from the books?

Çréla Prabhupäda: There is no difference. Suppose I say that this is a pencil. If you say to him, “There is a pencil,” and if he says to another man, “This is a pencil,” then what is the difference between his instruction and my instructions?

Bob: Kåñëa’s mercy allows you to know this now?

Çréla Prabhupäda: You can take Kåñëa’s mercy also, provided it is delivered as it is. Just as we are teaching Bhagavad-gétä. In Bhagavad-gétä Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] “Just give up all other forms of religion and simply surrender unto Me.” Now we are saying that you should give up everything and surrender to Kåñëa. Therefore, there is no difference between Kåñëa’s instruction and our instruction. There is no deviation. So if you receive knowledge in that perfect way, that is as good as receiving instruction directly from Kåñëa. But we don’t change anything.

To attain love of God, one has to become the servant of the servant of the servant of God by accepting the process of disciplic succession: The Science of Self-Realization, Chapter 8b.

A Vaiñëava never thinks that he has a direct relationship with Kåñëa. Lord Caitanya says, “I am the servant of the servant of the servant of the servant-a hundred times the servant of the servant-of Kåñëa.” We have to agree to become the servant of the servant of the servant [Cc. Madhya 13.80]. This is the process of disciplic succession, and if one wants real, transcendental love of God, then he has to adopt this process. Because people do not accept this process, they do not develop real love of God. They speak of God, but actually they do not love God; because there is no cultivation of pure devotional service, they love dog.

One attains the goal of life by accepting and following the instructions of the previous äcäryas in disciplic succession: Çrémad-Bhägavatam 7.9.18 Purport.

Accepting the thoughts of exalted authorities through disciplic succession is certainly much easier than the method of mental speculation, by which one tries to invent some means to understand the Absolute Truth. The best process is to accept the instructions of the previous äcäryas and follow them. Then God realization and self-realization become extremely easy. By following this easy method, one is liberated from the contamination of the material modes of nature, and thus one can certainly cross the ocean of nescience, in which there are many miserable conditions. By following in the footsteps of the great äcäryas, one associates with the haàsas or paramahaàsas, those who are completely freed from material contamination. Indeed, by following the instructions of the äcäryas one is always freed from all material contamination, and thus one’s life becomes successful, for one reaches the goal of life.

To understand the principles of religion, one Must take shelter of one of the four authorized sampradäyas: Çrémad-Bhägavatam 6.3.20-21 Purport.

[Bhägavata-dharma, the principles of religion] is understandable if one follows the paramparä system of Lord Brahmä, Lord Çiva, the four Kumäras and the other standard authorities. There are four lines of disciplic succession: one from Lord Brahmä, one from Lord Çiva, one from Lakñmé, the goddess of fortune, and one from the Kumäras. The disciplic succession from Lord Brahmä is called the Brahma-sampradäya, the succession from Lord Çiva (Çambhu) is called the Rudra-sampradäya, the one from the goddess of fortune, Lakñméjé, is called the Çré-sampradäya, and the one from the Kumäras is called the Kumära-sampradäya. One Must take shelter of one of these four sampradäyas in order to understand the most confidential religious system. In the Padma Puräëa it is said, sampradäya-vihénä ye manträs te niñphalä matäù: if one does not follow the four recognized disciplic successions, his mantra or initiation is useless. In the present day there are many apa-sampradäyas, or sampradäyas which are not bona fide, which have no link to authorities like Lord Brahmä, Lord Çiva, the Kumäras or Lakñmé. People are misguided by such sampradäyas. The çästras say that being initiated in such a sampradäya is a useless waste of time, for it will never enable one to understand the real religious principles.

To learn about religious principles and attain spiritual liberation, one Must strictly follow the principles of disciplic succession: Çrémad-Bhägavatam 7.11.4

näräyaëa-parä viprä

dharmaà guhyaà paraà viduù

karuëäù sädhavaù çäntäs

tvad-vidhä na tathäpare

No one is superior to you in peaceful life and mercy, and no one knows better than you how to execute devotional service or how to become the best of the brähmaëas. Therefore, you know all the principles of confidential religious life, and no one knows them better than you.

PURPORT: Yudhiñöhira Mahäräja knew that Närada Muni is the supreme spiritual master of human society who can teach the path of spiritual liberation leading to the understanding of the Supreme Personality of Godhead. Actually, it is for this purpose that Närada Muni compiled his Bhakti-sütra and gave directions in the Närada-païcarätra. To learn about religious principles and the perfection of life, one Must take instruction from the disciplic succession of Närada Muni. Our Kåñëa consciousness movement is directly in the line of the Brahma-sampradäya. Närada Muni received instructions from Lord Brahmä and in turn transmitted the instructions to Vyäsadeva. Vyäsadeva instructed his son Çukadeva Gosvämé, who spoke Çrémad-Bhägavatam. The Kåñëa consciousness movement is based on Çrémad-Bhägavatam and Bhagavad-gétä. Because Çrémad-Bhägavatam was spoken by Çukadeva Gosvämé and Bhagavad-gétä was spoken by Kåñëa, there is no difference between them. If we strictly follow the principle of disciplic succession, we are certainly on the right path of spiritual liberation, or eternal engagement in devotional service.

To advance in Kåñëa consciousness, one Must follow the instructions and understand the conclusions of the previous äcäryas in disciplic succession: Çré Caitanya-caritämåta Ädi-lélä 8.7 Purport.

If one is seriously interested in Kåñëa conscious activities, he Must be ready to follow the rules and regulations laid down by the äcäryas, and he Must understand their conclusions. The çästra says: dharmasya tattvaà nihitaà guhäyaà mahäjano yena gataù sa panthäù [Cc. Madhya 17.186] (Mahäbhärata, Vana-parva 313.117). It is very difficult to understand the secret of Kåñëa consciousness, but one who advances by the instruction of the previous äcäryas and follows in the footsteps of his predecessors in the line of disciplic succession will have success. Others will not.

To attain Krñna consciousness, one Must have faith in the authorized disciplic succession: Çrémad-Bhägavatam 7.7.17 Purport.

Prahläda Mahäräja offers his blessings to his class friends, saying, “Also become faithful like me. Become bona fide Vaiñëavas.” A devotee of the Lord desires for everyone to take to Kåñëa consciousness. Unfortunately, however, people sometimes do not have staunch faith in the words of the spiritual master who comes by the disciplic succession, and therefore they are unable to understand transcendental knowledge. The spiritual master Must be in the line of authorized disciplic succession, like Prahläda Mahäräja, who received the knowledge from Närada. If the class friends of Prahläda Mahäräja, the sons of demons, were to accept the truth through Prahläda, they would certainly also become fully aware of transcendental knowledge.

The words vaiçäradé dhéù refer to intelligence concerning the Supreme Personality of Godhead, who is extremely expert. The Lord has created wonderful universes by His expert knowledge. Unless one is extremely expert, he cannot understand the expert management of the supreme expert. One can understand, however, if one is fortunate enough to meet a bona fide spiritual master coming in the disciplic succession from Lord Brahmä, Lord Çiva, mother Lakñmé or the Kumäras. These four sampradäyas, or disciplic successions of knowledge and transcendence, are called the Brahma-sampradäya, Rudra-sampradäya, Çré-sampradäya, and Kumära-sampradäya. Sampradäya-vihénäye manträs te niñphalä matäù. The knowledge of the Supreme received from such a sampradäya, or disciplic succession, can give one enlightenment. If one does not take to the path of disciplic succession, it is not possible for one to understand the Supreme Personality of Godhead. If one understands the Supreme Lord through devotional service with faith in the disciplic succession and then advances further, he awakens his natural love for God, and then his success in life is assured.

Trying to advance in spiritual life outside the disciplic succession is ludicrous: Çrémad-Bhägavatam 4.22.24 Purport.

According to our Vaiñëava philosophy, we have to follow the great äcäryas of the four sampradäyas or disciplic successions.

Trying to advance in spiritual life outside the disciplic succession is simply ludicrous. It is said, therefore: äcäryavän puruño veda (Chändogya Upanisad 6.14.2). One who follows the disciplic succession of äcäryas knows things as they are. Tad-vijnänärthaà sa gurum eväbhigacchet [Muëdaka Upaniñad 1.2.12]. In order to understand the transcendental science, one Must approach the bona fide spiritual master.

Vedic Knowledge/Perfect Knowledge Must Be Received Through Disciplic Succession:

To attain perfect knowledge of eternal truth, one Must receive Vedic knowledge through disciplic succession: Çrémad-Bhägavatam 2.2.32 Purport.

The disciplic succession holds that the Vedas were uttered by Lord Kåñëa to Brahmä, by Brahmä to Närada, and by Närada to Vyäsadeva, and then by Vyäsadeva to Çukadeva Gosvämé and so on. So there is no difference between the versions of all the authorities. The truth is eternal, and as such there cannot be any new opinion about the truth. That is the way of knowing the knowledge contained in the Vedas. It is not a thing to be understood by one’s erudite scholarship or by the fashionable interpretations of mundane scholars. There is nothing to be added and nothing to be subtracted, because the truth is the truth. One has to accept, after all, some authority. The modern scientists are also authorities for the common man for some scientific truths. The common man follows the version of the scientist. This means that the common man follows the authority. The Vedic knowledge is also received in that way. The common man cannot argue about what is beyond the sky or beyond the universe; he Must accept the versions of the Vedas as they are understood by the authorized disciplic succession. In the Bhagavad-gétä also the same process of understanding the Gétä is stated in the Fourth, Chapter. If one does not follow the authoritative version of the äcäryas, he will vainly search after the truth mentioned in the Vedas.

Vedic knowledge Must be received through the disciplic succession: Çrémad-Bhägavatam 2.4.22

pracoditä yena purä sarasvaté

vitanvatäjasya satéà småtià hådi

sva-lakñaëä prädurabhüt kiläsyataù

sa me åñéëäm åñabhaù prasédatäm

May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmä from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahmä, be pleased with me.

PURPORT: The Vedic knowledge was first impregnated within Brahmä, and it appears that Brahmä distributed the Vedic knowledge. Brahmä is undoubtedly the speaker of the Vedic knowledge

But actually he was inspired by the Lord to receive such transcendental knowledge, as it directly descends from the Lord. The Vedas are therefore called apauruñeya, or not imparted by any created being. Before the creation the Lord was there (näräyaëaù paro ‘vyaktät), and therefore the words spoken by the Lord are vibrations of transcendental sound. There is a gulf of difference between the two qualities of sound, namely präkåta and apräkåta. The physicist can deal only with the präkåta sound, or sound vibrated in the material sky, and therefore we Must know that the Vedic sounds recorded in symbolic expressions cannot be understood by anyone within the universe unless and until one is inspired by the vibration of supernatural (apräkåta) sound, which descends in the chain of disciplic succession from the Lord to Brahmä, from Brahmä to Närada, from Närada to Vyäsa and so on. No mundane scholar can translate or reveal the true import of the Vedic mantras (hymns). They cannot be understood unless one is inspired or initiated by the authorized spiritual master. The original spiritual master is the Lord Himself, and the succession comes down through the sources of paramparä, as clearly stated in the Fourth, Chapter of the Bhagavad-gétä. So unless one receives the transcendental knowledge from the authorized paramparä, one should be considered useless (viphalä matäù), even though one may be greatly qualified in the mundane advancements of arts or science.

Çukadeva Gosvämé is praying from the Lord by dint of being inspired from within by the Lord so that he could rightly explain the facts and figures of creation as inquired by Mahäräja Parékñit. A spiritual master is not a theoretical speculator, like the mundane scholar, but is çrotriyaà brahma-niñöham [Muëdaka Upaniñad 1.2.12].

Vedic knowledge Must be understood through disciplic succession: Çrémad-Bhägavatam 2.4.25

etad evätma-bhü räjan

näradäya vipåcchate

veda-garbho ‘bhyadhät säkñäd

yad äha harir ätmanaù

My dear King, Brahmä, the firstborn, on being questioned by Närada, exactly apprised him on this subject, as it was directly spoken by the Lord to His own son, who was impregnated with Vedic knowledge from his very birth.

PURPORT: As soon as Brahmä was born of the abdominal lotus petals of Viñëu, he was impregnated with Vedic knowledge, and therefore he is known as veda-garbha, or a Vedäntist from the embryo…. Brahmä was impregnated with all-perfect knowledge so that it was possible for him to create. Thus Brahmä knew the perfect description of creation, as it was exactly apprised to him by the Supreme Lord Hari. Brahmä, on being questioned by Närada, told Närada exactly what he had heard directly from the Lord. Närada again told exactly the same thing to Vyäsa, and Vyäsa also told Çukadeva exactly what he heard from Närada. And Çukadeva was going to repeat the same statements as he had heard them from Vyäsa. That is the way of Vedic understanding. The language of the Vedas can be revealed only by the abovementioned disciplic succession, and not otherwise.

There is no use in theories. Knowledge Must be factual. There are many things that are complicated, and one cannot understand them unless they are explained by one who knows. The Vedic knowledge is also very difficult to know and Must be learned by the abovementioned system; otherwise it is not at all understood.

Çukadeva Gosvämé, therefore, prayed for the mercy of the Lord so that he might be able to repeat the very same message that was spoken directly by the Lord to Brahmä, or what was directly spoken by Brahmä to Närada.

The science of Godhead should be heard from a bona fide representative of the disciplic succession: Çrémad-Bhägavatam 2.7.51 Purport.

Brahmäjé received [the] science of Godhead from the Lord directly, and he handed over the same to Närada, who in his turn ordered Çréla Vyäsadeva to expand it. So the transcendental knowledge of the Supreme Lord is not mental speculation by the mundane wranglers, but is uncontaminated, eternal, perfect knowledge beyond the jurisdiction of material modes. The Bhägavata Puräëa is therefore the direct incarnation of the Lord in the form of transcendental sound, and one should receive this transcendental knowledge from the bona fide representative of the Lord in the chain of disciplic succession from the Lord to Brahmäjé, from Brahmäjé to Närada, from Närada to Vyäsa, from Vyäsadeva to Çukadeva Gosvämé, from Çukadeva Gosvämé to Süta Gosvämé. The ripened fruit of the Vedic tree drops from one hand to another without being broken by falling suddenly from a high branch down to the earth. Therefore unless one hears the science of Godhead from the bona fide representative of the disciplic succession, as above mentioned, for one to understand the theme of the science of Godhead will be a difficult job.

Paramparä perfect knowledge descends through disciplic succession, not through experimental knowledge: Çrémad-Bhägavatam 2.4.8 Purport.

The Lord is unlimited, and His activities are also unfathomed. With a limited source of knowledge and with imperfect senses, any living being, up to the standard of Brahmäjé, the highest perfect living being within the universe, can never imagine knowing about the unlimited. We can know something of the unlimited when it is explained by the unlimited, as has been done by the Lord Himself in the unique statements of the Bhagavad-gétä, and it can also be known to some extent from realized souls like Çukadeva Gosvämé, who learned it from Vyäsadeva, a disciple of Närada, and thus the perfect knowledge can descend by the chain of disciplic succession only, and not by any form of experimental knowledge, old or modern.

Devotional service begins with service to a devotee in disciplic succession, who is infallible due to the protection of the Lord: Çrémad-Bhägavatam 2.6.34 Purport.

Lord Brahmä is the original speaker of Vedic wisdom to Närada, and Närada is the distributor of transcendental knowledge all over the world through his various disciples, like Vyäsadeva and others. The followers of Vedic wisdom accept the statements of Brahmäjé as gospel truth, and transcendental knowledge is thus being distributed all over the world by the process of disciplic succession from time immemorial, since the beginning of the creation. Lord Brahmä is the perfect liberated living being within the material world, and any sincere student of transcendental knowledge Must accept the words and statements of Brahmäjé as infallible. The Vedic knowledge is infallible because it comes down directly from the Supreme Lord unto the heart of Brahmä, and since he is the most perfect living being, Brahmäjé is always correct to the letter. And this is because Lord Brahmä is a great devotee of the Lord who has earnestly accepted the lotus feet of the Lord as the supreme truth. In the Brahma-saàhitä, which is compiled by Brahmäjé, he repeats the aphorism govindam ädi-puruñaà tam ahaà bhajämi **: “I am a worshiper of the original Personality of Godhead, Govinda, the primeval Lord.” So whatever he says, whatever he thinks, and whatever he does normally in his mood are to be accepted as truth because of his direct and very intimate connection with Govinda, the primeval Lord. Çré Govinda, who pleasingly accepts the loving transcendental service of His devotees, gives all protection to the words and actions of His devotees. The Lord declares in the Bhagavad-gétä (9.31), kaunteya pratijänéhi: “O son of Kunté, please declare it.” The Lord asks Arjuna to declare, and why? Because sometimes the declaration of Govinda Himself may seem contradictory to mundane creatures, but the mundaner will never find any contradiction in the words of the Lord’s devotees. The devotees are especially protected by the Lord so that

they may remain infallible. Therefore the process of devotional service always begins in the service of the devotee who appears in disciplic succession.

One Must understand Vedic knowledge through the chain of disciplic succession: Çrémad-Bhägavatam 2.8.1

räjoväca

brahmaëä codito brahman

guëäkhyäne ‘guëasya ca

yasmai yasmai yathä präha

närado deva-darçanaù

King Parékñit inquired from Çukadeva Gosvämé: How did Närada Muni, whose hearers are as fortunate as those instructed by Lord Brahmä, explain the transcendental qualities of the Lord, who is without material qualities, and before whom did he speak?

PURPORT: Devarñi Närada was directly instructed by Brahmäjé, who was also directly instructed by the Supreme Lord; therefore the instructions imparted by Närada to his various disciples are as good as those of the Supreme Lord. That is the way of understanding Vedic knowledge. It comes down from the Lord by disciplic succession, and this transcendental knowledge is distributed to the world by this descending process. There is no chance, however, to receive the Vedic knowledge from mental speculators. Therefore, wherever Närada Muni goes, he represents himself as authorized by the Lord, and his appearance is as good as that of the Supreme Lord. Similarly, the disciplic succession which strictly follows the transcendental instruction is the bona fide chain of disciplic succession, and the test for such bona fide spiritual masters is that there should be no difference between the instruction of the Lord originally imparted to His devotee and that which is imparted by the authority in the line of disciplic succession.

Vedic knowledge Must be received through disciplic succession: Çrémad-Bhägavatam 2.2.27 Purport.

na yatra çoko na jarä na måtyur

närtir na codvega åte kutaçcit

yac cit tato ‘daù kåpayänidaà-vidäà

duranta-duùkha-prabhavänudarçanät

Foolish men of materialistic temperament do not take advantage of successive authorized knowledge. The Vedic knowledge is authorized and is acquired not by experiment but by authentic statements of the Vedic literatures explained by bona fide authorities. Simply by becoming an academic scholar one cannot understand the Vedic statements; one has to approach the real authority who has received the Vedic knowledge by disciplic succession.

The guru Must accept çabda-brahma through disciplic succession, not mental speculation: The Science of Self-Realization, Chapter 2b, The Absolute Necessity of a Spritual Master.

One who interprets the divine sound, or çabda-brahma, by his imperfect sense perception cannot be a real spiritual guru, because, in the absence of proper disciplinary training under the bona fide äcärya, the interpreter is sure to differ from Vyäsadeva (as the Mäyävädés do). Çréla Vyäsadeva is the prime authority of Vedic revelation, and therefore such an irrelevant interpreter cannot be accepted as the guru, or äcärya, howsoever equipped he may be with all the acquirements of material knowledge. As it is said in the Padma Puräëa, sampradäya-vihénä ye manträs te niñphalä matäù: “Unless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.”

On the other hand, one who has received the transcendental knowledge by aural reception from the bona fide preceptor in the disciplic chain, and who has sincere regard for the real äcärya, Must needs be enlightened with the revealed knowledge of the Vedas. But this knowledge is permanently sealed to the cognitive approach of the empiricists.

No one should reach any conclusion about the Vedas without receiving instructions from Vyäsadeva’s disciplic succession: Çré Éçopaniñad Mantra 6 Purport.

At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Çréla Vyäsadeva, who originally taught the Vedic wisdom. The final, most perfect and sublime work of Çréla Vyäsadeva is Çrémad-Bhägavatam, which is the authorized commentary on the Vedänta-sütra. There is also Bhagavad-gétä, which is spoken by the Lord Himself and which was recorded by Vyäsadeva. These are the most important revealed scriptures, and any commentary which contradicts the principles of the Gétä or Çrémad-Bhägavatam is unauthorized. There is complete agreement amongst the Upaniñads, Vedänta, the Vedas, Bhagavad-gétä and Çrémad-Bhägavatam, and no one should try to reach any conclusion about the Vedas without receiving instructions from members of Vyäsadeva’s disciplic succession, or at least from those who believe in the Personality of Godhead and His diverse energies.

Transcendental knowledge can be understood only through disciplic succession, not through mental speculation: Teachings of Lord Kapila, the Son of Devahuti, Verse 31 Purport.

We have to accept Kåñëa through the disciplic succession. There are four sampradäyas, disciplic successions. One comes from Lord Brahmä (the Brahma-sampradäya), and another comes from Lakñmé, the goddess of fortune (the Çré-sampradäya). There are also the Kumära-sampradäya and the Rudra-sampradäya…. If we do not belong to any sampradäya, our conclusion is fruitless. It is not that one should think, “I am a big scholar, and I can interpret Bhagavad-gétä in my own way. All these sampradäyas are useless.” We cannot manufacture our own comments. There are many commentaries made in this way, and they are all useless. They have no effect. We have to accept the philosophy as it was contemplated by Lord Brahmä, Närada, Madhväcärya, Mädhavendra Puré and Éçvara Puré. These great äcäryas are beyond the imperfections of so-called scholars. mundane scientists and philosophers use the words “perhaps” and “maybe” because they cannot arrive at a proper conclusion. They are simply speculating, and mental speculation cannot be perfect.

he reception of Vedic knowledge is not bona fide if not received through the paramparä system: Çrémad-Bhägavatam 1.3.42 Purport.

All transcendental messages are received properly in the chain of disciplic succession. This disciplic succession is called paramparä. Unless therefore Bhägavatam or any other Vedic literatures are received through the paramparä system, the reception of knowledge is not bona fide. Vyäsadeva delivered the message to Çukadeva Gosvämé, and from Çukadeva Gosvämé, Süta Gosvämé received the message. One should therefore receive the message of Bhägavatam from Süta Gosvämé or from his representative and not from any irrelevant interpreter.

To Transmit Knowledge, One Must Have Received Knowledge from the Disciplic Succession.

One lacking perfect knowledge by disciplic succession cannot present knowledge to others: Çrémad-Bhägavatam 3.24.17 Purport.

Jïäna does not refer to ordinary research work. Jïäna entails receiving knowledge from the scriptures through the spiritual master by disciplic succession. In the modern age there is a tendency to do research by mental speculation and concoction. But the man who speculates forgets that he himself is subject to the four defects of nature: he is sure to commit mistakes, his senses are imperfect, he is sure to fall into illusion, and he is cheating. Unless one has perfect knowledge from disciplic succession, he simply puts forth some theories of his own creation; therefore he is cheating people.

To preach Vedic knowledge, one Must have heard from the proper authority in disciplic succession: Çrémad-Bhägavatam 3.8.7

proktaà kilaitad bhagavattamena

nivåtti-dharmäbhiratäya tena

sanat-kumäräya sa cäha påñöaù

säìkhyäyanäyäìga dhåta-vratäya

Lord Saìkarñaëa thus spoke the purport of Çrémad-Bhägavatam to the great sage Sanat-kumära, who had already taken the vow of renunciation. Sanat-kumära also, in his turn, when inquired of by Säìkhyäyana Muni, explained Çrémad-Bhägavatam as he had heard it from Saìkarñaëa.

PURPORT: This is the way of the paramparä system. Although Sanatkumära, the well-known great saintly Kumära, was in the perfect stage of life, still he heard the message of Çrémad-Bhägavatam from Lord Saìkarñaëa. Similarly, when he was questioned by Säìkhyäyana Åñi, he spoke to him the same message he had heard from Lord Saìkarñaëa. In other words, unless one hears from the proper authority one cannot become a preacher. In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge.

In the paramparä system, one should answer questions with reference to Vedic literature; one should not concoct answers from mental speculation: Çrémad-Bhägavatam 7.13.23

tathäpi brümahe praçnäàs

tava räjan yathä-çrutam

sambhäñaëéyo hi bhavän

ätmanaù çuddhim icchatä

My dear King, although you know everything, you have posed some questions, which I shall try to answer according to what I have learned by hearing from authorities.…

PURPORT: In the paramparä system, when the questions are bona fide the answers are bona fide. No one should attempt to create or manufacture answers. One Must refer to the çästras and give answers according to Vedic understanding. The words yathä-çrutam refer to Vedic knowledge. The Vedas are known as çruti because this knowledge is received from authorities. The statements of the Vedas are known as çruti-pramäëa. One should quote evidence from the çruti- the Vedas or Vedic literature-and then one’s statements,will be correct. Otherwise one’s words will proceed from mental concoction.

Learned authorities follow the paramparä system: Çrémad-Bhägavatam 2.10.51

süta uväca

räjïä parékñitä påñöo

yad avocan mahä-muniù

tad vo ‘bhidhäsye çåëuta

räjïaù praçnänusärataù

Çré Süta Gosvämé explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parékñit’s inquiries. Please hear them attentively.

PURPORT: Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgment of the court without taking much trouble to establish his case. This is called the paramparä system, and learned authorities follow it without manufacturing rubbish interpretations.

In presenting transcendental knowledge, the speaker Must follow the previous äcäryas: Çrémad-Bhägavatam 1.4.1 Purport.

Personal realization does not mean that one should, out of vanity, attempt to show one’s own learning by trying to surpass the previous äcärya. He Must have full confidence in the previous äcärya, and at the same time he Must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text Must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization…. No learned man should be willing to hear a person who does not represent the original äcärya.

Only a humble devotional servitor of the Lord can transmit Vedic knowledge purely: Çrémad-Bhägavatam 2.4.23

bhütair mahadbhir ya imäù puro vibhur

nirmäya çete yad amüñu püruñaù

bhuìkte guëän ñoòaça ñoòaçätmakaù

so ‘laìkåñéñöa bhagavän vacäàsi me

May the Supreme Personality of Godhead, who enlivens the materially created bodies of the elements by Iying down within the universe, and who in His puruña incarnation causes the living being to be subjected to the sixteen divisions of the material modes which are his generator, be pleased to decorate my statements.

PURPORT As a fully dependent devotee, Çukadeva Gosvämé (unlike a mundane man who is proud of his own capability) invokes the pleasure of the Personality of Godhead so that his statements may be successful and be appreciated by the hearers…. Çukadeva Gosvämé therefore wants to move by the direction of the Supreme Lord, who inspired Brahmä to speak the Vedic wisdom. The truths described in the Vedic literatures are not theories of mundane imagination, nor are they fictitious, as the less intelligent class of men sometimes think. The Vedic truths are all perfect descriptions of the factual truth without any mistake or illusion, and Çukadeva Gosvämé wants to present the truths of creation not as a metaphysical theory of philosophical speculation, but as the actual facts and figures of the subject, since he would be dictated to by the Lord exactly in the same manner as Brahmäjé was inspired. As stated in the Bhagavad-gétä (15.15), the Lord is Himself the father of the Vedänta knowledge, and it is He only who knows the factual purport of the Vedänta philosophy. So there is no greater truth than the principles of religion mentioned in the Vedas. Such Vedic knowledge or religion is disseminated by authorities like Çukadeva Gosvämé because he is a humble devotional servitor of the Lord who has no desire to become a self-appointed interpreter without authority. That is the way of explaining the Vedic knowledge, technically known as the paramparä system, or descending process.

To Receive Knowledge from Beyond One’s Perception, One Must Hear from the Disciplic Succession.

To know matters beyond one’s perception, one Must learn from a superior authority in disciplic succession: Çrémad-Bhägavatam 3.20.9

vidura uväca

prajäpati-patiù såñövä

prajä-sarge prajäpatén

kim ärabhata me brahman

prabrühy avyakta-märga-vit

Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmä do to create living beings after evolving the Prajäpatis, the progenitors of living beings?

PURPORT: Significant here is the word avyakta-märga-vit, one who knows that which is beyond our perception. To know matters beyond one’s perception, one has to learn from a superior authority in the line of disciplic succession. Just to know who is our father is beyond our perception. For that, the mother is the authority. Similarly, we have to understand everything beyond our perception from the authority who actually knows. The first avyakta-märga-vit, or authority, is Brahmä, and the next authority in disciplic succession is Närada. Maitreya Åñi belonged to that disciplic succession, so he also is avyakta-märga-vit. Anyone in the bona fide line of disciplic succession is avyakta-märga-vit, a personality who knows that which is beyond ordinary perception.

Transcendental subject matter can be understood not through speculation, but through disciplic succession: Çré Caitanya-caritämåta Ädi-lélä Introduction. Purport.

It is not possible to obtain information of anything beyond this material nature by experimental means. That which is beyond our power of conception is called acintya, inconceivable. It is useless to argue or speculate about what is inconceivable. If it is truly inconceivable, it is not subject to speculation or experimentation. Our energy is limited, and our sense perception is limited; therefore we Must rely on the Vedic conclusions regarding that subject matter which is inconceivable. Knowledge of the superior nature Must simply be accepted without argument. How is it possible to argue about something to which we have no access? The method for understanding transcendental subject matter is given by Lord Kåñëa Himself in Bhagavad-gétä, where Kåñëa tells Arjuna at the beginning of the Fourth, Chapter:

imaà vivasvate yogaà

proktavän aham avyayam

vivasvän manave präha

manur ikñväkave ‘bravét

“I instructed this imperishable science of yoga to the sun-god, Vivasvän, and Vivasvän instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikñväku.”

This is the method of paramparä, or disciplic succession. Similarly, in Çrémad-Bhägavatam Kåñëa imparted knowledge into the heart of Brahmä, the first created creature within the universe. Brahmä imparted those lessons to his disciple, Närada, and Närada imparted that knowledge to his disciple, Vyäsadeva. Vyäsadeva imparted it to Madhväcärya, and from Madhväcärya the knowledge comes down to Mädhavendra Puré, to Éçvara Puré and from him to Caitanya Mahäprabhu…. The knowledge of that disciplic succession actually comes from the Lord Himself, and if the knowledge descends unbroken, it is perfect. Although we may not be in touch with the original personality who first imparted the knowledge, we may receive the same knowledge through this process of transmission…. If knowledge is received in this way, it doesn’t matter whether it is inconceivable or not.

Transcendental knowledge can be understood only by submissive aural reception from the disciplic succession: Çré Caitanya-caritämåta Ädi-lélä Introduction.

Since we belong to [the] chain of disciplic succession from Çré Caitanya Mahäprabhu, this edition of Çré Caitanya-caritämåta will contain nothing newly manufactured by our tiny brains, but only remnants of foodstuff originally eaten by the Lord Himself. Lord Çré Caitanya Mahäprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Çré Caitanya Mahäprabhu. What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession…. Any deviation from that line will bewilder the reader’s understanding of the mystery of Çré Caitanya-caritämåta…. This edition of Çré Caitanya-caritämåta is presented for the study of sincere scholars who are really seeking the Absolute Truth. It is not the arrogant scholarship of a mental speculator but a sincere effort to serve the order of a superior authority whose service is the life and soul of this humble effort. It does not deviate even slightly from the revealed scriptures, and therefore anyone who follows in the disciplic line will be able to realize the essence of this book simply by the method of aural reception.

Mantras Must Be Received Through Disciplic Succession:

For a mantra to have effect, it Must be received from a bona fide spiritual master in the disciplic succession: Padma Puräëa

sampradäya-vihénä ye

manträs te niñphalä matäù

“Unless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.”

Unless received through disciplic succession, a mantra has no efficacy for the chanter: Çrémad-Bhägavatam 4.8.53 Purport.

One may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra chanted without having been received from the disciplic succession has no efficacy.

Unless received through the paramparä system, a mantra will have no effect: Çrémad-Bhägavatam 8.16.24 Purport.

Unless one follows this paramparä system, the mantra one receives will be chanted for no purpose. Nowadays there are so many rascal gurus who manufacture their mantras as a process for material advancement, not spiritual advancement. Still, the mantra cannot be successful if it is manufactured. Mantras and the process of devotional service have special power, provided they are received from the authorized person.

One Must receive his mantras from the authorized guru in a bona fide sampradäya if he wants to successfully advance in spiritual life: Çrémad-Bhägavatam 6.8.42 Purport.

Madhväcärya points out:

vidyäù karmaëi ca sadä

guroù präptäù phala-pradäù

anyathä naiva phala-däù

prasannoktäù phala-pradäù

One Must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful…. All mantras should be received through the authorized guru, and the disciple Must satisfy the guru in all respects, after surrendering at his lotus feet.

In the Padma Puräëa it is also said, sampradäya-vihénä ye manträs te niñphalä matäù. There are four sampradäyas, or disciplic successions, namely the Brahma-sampradäya, the Rudra-sampradäya, the Çré-sampradäya and the Kumära-sampradäya. If one wants to advance in spiritual power, one Must receive his mantras from one of these bona fide sampradäyas; otherwise he will never successfully advance in spiritual life.

Transcendental Literature Must Be Written Only in Accordance with the Disciplic Succession:

Transcendental literature Must be written according to the principle of disciplic succession: Çré Caitanya-caritämåta Madhya-lélä 8.312

dämodara-svarüpera kaòacä-anusäre

rämänanda-milana-lélä karila pracäre

I have tried to preach the pastimes of Lord Çré Caitanya Mahäprabhu’s meeting with Rämänanda Räya in accordance with the notebooks of Çré Svarüpa Dämodara.

PURPORT: At the end of every, Chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarüpa Dämodara, Raghunätha däsa Gosvämé and other authoritative persons. This is the way of describing transcendental literatures, which are never meant for so-called scholars and research workers. The process is mahäjano yena gataù sa panthäù: [Cc. Madhya 17.186] one has to strictly follow great personalities and äcäryas. Äcäryavän puruño veda: one who has the favor of the äcärya knows everything. This statement made by Kaviräja Gosvämé is very valuable for all pure devotees…. In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student. Çréla Kaviraja Gosvämé therefore as usual concludes this, Chapter by reasserting his faith in the lotus feet of the six Gosvämés. Thus he is able to set forth this transcendental literature, Caitanya-caritämåta.

T write commentaries, one Must depend on the previous äcäryas and not deviate from them out of pride: Çré Caitanya-caritämåta Antya-lélä 7.132-34

ina keha tära dekhä nä päilä

siddha-deha päïä kukkura vaikuëöhete gelä

aiche divya-lélä kare çacéra nandana

kukkurake kåñëa kahäïä karilä mocana

aiche divya-lélä kare çacéra nandana

kukkurake kåñëa kahäïä karilä mocana

“You have dared criticize Çrédhara Svämé, and you have begun your own commentary on Çrémad-Bhägavatam, not accepting his authority. That is your false pride. Çrédhara Svämé is the spiritual master of the entire world because by his mercy we can understand Çrémad-Bhägavatam. I therefore accept him as a spiritual master. Whatever you might write due to false pride, trying to surpass Çrédhara Svämé, would carry a contrary purport. Therefore no one would pay attention to it.”

PURPORT: Çrémad-Bhägavatam has many öékäs, or commentaries, following the paramparä system, but Çrédhara Svämé’s is first. The commentaries of all the other äcäryas follow his. The paramparä system does not allow one to deviate from the commentaries of the previous äcäryas. By depending upon the previous äcäryas, one can write beautiful commentaries. However, one cannot defy the previous äcäryas. The false pride that makes one think that he can write better than the previous äcäryas will make one’s comments faulty. At the present moment it has become fashionable for everyone to write in his own way, but such writing is never accepted by serious devotees. Because of false pride, every scholar and philosopher wants to exhibit his learning by interpreting the çästras, especially Bhagavad-gétä and Çrémad-Bhägavatam, in his own way. This system of commenting in one’s own way is fully condemned by Çré Caitanya Mahäprabhu. Therefore He says, ‘artha-vyasta’ likhana sei. Commentaries written according to one’s own philosophical way are never accepted; no one will appreciate such commentaries on the revealed scriptures.

A writer of transcendental literature never tries to surpass the previous äcäryas: Çré Caitanya-caritämåta Ädi-lélä 8.33

òha loka, çuna caitanya-maìgala

caitanya-mahimä yäte jänibe sakala

O fools, just read Caitanya-maìgala! By reading this book you can understand all the glories of Çré Caitanya Mahäprabhu.

PURPORT: Çré Våndävana däsa Öhäkura’s Caitanya-bhägavata was originally entitled Caitanya-maìgala…. This acceptance of Çré Caitanya-bhägavata by Kåñëadäsa Kaviräja Gosvämé indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous äcäryas.

Etiquette regarding writing in the paramparä: Çré Caitanya-caritämåta Madhya-lélä 12.150

ei lélä varëiyächena däsa våndävana

ataeva saìkñepa kari’ kariluì varëana

This incident has been described in detail by Vrndävana däsa Öhäkura. Therefore I have described it only in brief.

PURPORT: This is a matter of etiquette. If a previous äcärya has already written about something, there is no need to repeat it for personal sense gratification or to out-do the previous äcärya. Unless there is some definite improvement, one should not repeat.

The Brahma-Madhva-Gauòéya-sampradaya:

The Madhva-Gauòéya-sampradäya stems from Lord Brahmä, Madhväcärya and Çré Caitanya Mahäprabhu: Teachings of Lord Kapila, the Son of Devahuti, Verse 31 Purport.

We have to accept Kåñëa through the disciplic succession. There are four sampradäyas, disciplic successions. One comes from Lord Brahmä (the Brahma-sampradäya), and another comes from Lakñmé, the goddess of fortune (the Çré-sampradäya). There are also the Kumära-sampradäya and the Rudra-sampradäya. At the present moment, the Brahma-sampradäya is represented by the Madhva-sampradäya, and we belong to the Madhva-Gauòéya-sampradäya. Our original sampradäya stems from Madhväcärya. In that sampradäya there was Mädhavendra Puré, and Mädhavendra Puré’s disciple was Çré Éçvara Puré. Çré Éçvara Puré’s disciple was Lord Caitanya Mahäprabhu. Thus we are coming in the disciplic succession from Çré Caitanya Mahäprabhu, and therefore our sampradäya is called the Madhva-Gauòéya-sampradäya. It is not that we have manufactured a sampradäya; rather, our sampradäya stems from Lord Brahmä.

The Gauòéya Vaiñëava-sampradäya is a disciplic succession from Madhväcärya: Çré Caitanya-caritämåta Ädi-lélä 6.40 Purport.

Çré Mädhavendra Puré is one of the äcäryas in the disciplic succession from Madhväcärya. Mädhavendra Puré had two principal disciples, Éçvara Puré and Çré Advaita Prabhu. Therefore the Gauòéya Vaiñëava sampradäya is a disciplic succession from Madhväcärya. This fact has been accepted in the authorized books known as Gaura-gaëoddeçadépikä and Prameya-ratnävalé, as well as by Gopäla Guru Gosvämé. The Gaura-gaëoddeça-dépikä clearly states the disciplic succession of the Gauòéya Vaiñëavas as follows: “Lord Brahmä is the direct disciple of Viñëu, the Lord of the spiritual sky. His disciple is Närada, Närada’s disciple is Vyäsa, and Vyäsa’s disciples are Çukadeva Gosvämé and Madhväcärya. Padmanäbha Äcärya is the disciple of Madhväcärya, and Narahari is the disciple of Padmanäbha Äcärya. Mädhava is the disciple of Narahari, Akñobhya is the direct disciple of Mädhava, and Jayatértha is the disciple of Akñobhya. Jayatértha’s disciple is Jïänasindhu, and his disciple is Mahänidhi. Vidyänidhi is the disciple of Mahänidhi, and Räjendra is the disciple of Vidyänidhi. Jayadharma is the disciple of Räjendra. Puruñottama is the disciple of Jayadharma. Çrémän Lakñmépati is the disciple of Vyäsatértha, who is the disciple of Puruñottama. And Mädhavendra Puré is the disciple of Lakñmépati.”

Members of the Brahma-sampradäya try to reclaim the fallen souls: Çrémad-Bhägavatam 2.9.19 Purport.

The creation of the material world is not blind or accidental. The living entities who are ever conditioned, or nitya-baddha, are thus given a chance for liberation under the guidance of His own representative like Brahmä. The Lord instructs Brahmä in Vedic knowledge in order to diffuse this knowledge to the conditioned souls. The conditioned souls are forgetful souls in their relationship with the Lord, and thus a period of creation and the process of dissemination of Vedic knowledge are necessary activities of the Lord. Lord Brahmä has a great responsibility in delivering the conditioned souls, and therefore he is very dear to the Lord.

Brahmä also does his duty very perfectly, not only by generating the living entities but also by spreading his party for reclaiming the fallen souls. The party is called the Brahma-sampradäya, and any member of this party to date is naturally engaged in reclaiming the fallen souls back to Godhead, back home. The Lord is very much anxious to get back His parts and parcels, as stated in the Bhagavad-gétä. No one is more dear than the one who takes the task of reclaiming the fallen souls back to Godhead.

Non-Bona Fide Disciplic Successions:

In Kali-yuga, unauthorized sampradäyas spring up and mislead the people: Çrémad-Bhägavatam 4.17.5

eña vai loka-pälänäà

bibharty ekas tanau tanüù

käle käle yathä-bhägaà

lokayor ubhayor hitam

The great saintly King, Mahäräja Påthu, received knowledge from Sanat-kumära, who was the great Vedic scholar. After receiving knowledge to be applied practically in his life, how did the saintly King attain his desired destination?

PURPORT: There are four Vaiñëava sampradäyas (systems) of disciplic succession. One sampradäya comes from Lord Brahmä, one from the goddess of fortune, one from the Kumäras, headed by Sanat-kumära, and one from Lord Çiva. These four systems of disciplic succession are still going on. As King Påthu has illustrated, one who is serious to receive transcendental Vedic knowledge Must accept a guru, or spiritual master, in one of these four disciplic successions. It is said that unless one accepts a mantra from one of these sampradäyas, the so-called mantra will not act in Kali-yuga. Many sampradäyas have sprung up without authority, and they are misleading the people by giving unauthorized mantras. The rascals of these so-called sampradäyas do not observe the Vedic rules and regulations. Although they are addicted to all kinds of sinful activities, they still offer the people mantras and thus mislead them. Intelligent persons, however, know that such mantras will never be successful, and as such they never patronize nonsensical sampradäyas. To get some facility for sense gratification, unfortunate people in this age receive mantras from these so-called sampradäyas. Påthu Mahäräja, however, showed by his example that one should receive knowledge from a bona fide sampradäya. Therefore Mahäräja Påthu accepted Sanat-kumära as his spiritual master.

Knowledge received from disciplic successions of mental speculators is always imperfect: Çrémad-Bhägavatam 2.8.25

atra pramäëaà hi bhavän

parameñöhé yathätma-bhüù

apare cänutiñöhanti

pürveñäà pürva-jaiù kåtam

O great sage, you are as good as Brahmä, the original living being. Others follow custom only, as followed by the previous philosophical speculators.

PURPORT: It may be argued that Sukadeva Gosvämé is not the only authority of perfect knowledge in transcendence because there are many other sages and their followers. Contemporary to Vyäsadeva or even prior to him there are many other great sages, such as Gautama, Kaëäda, Jaimini, Kapila and Añöävakra, and all of them have presented a philosophical path by themselves. Pataïjali is also one of them, and all these six great åñis have their own way of thinking, exactly like the modern philosophers and mental speculators. The difference between the six philosophical paths put forward by the renowned sages above mentioned and that of Çukadeva Gosvämé, as presented in the Çrémad-Bhägavatam, is that all the six sages mentioned above speak the facts according to their own thinking, but Çukadeva Gosvämé presents the knowledge which comes down directly from Brahmäjé, who is known as ätma-bhü, or born and educated by the Almighty Personality of Godhead….

The six great sages mentioned above may be great thinkers, but their knowledge by mental speculation is not perfect. However perfect an empiric philosopher may be in presenting a philosophical thesis, such knowledge is never perfect because it is produced by an imperfect mind. Such great sages also have their disciplic successions, but they are not authorized because such knowledge does not come directly from the independent Supreme Personality of Godhead, Näräyaëa. No one can be independent except Näräyaëa; therefore no one’s knowledge can be perfect, for everyone’s knowledge is dependent on the flickering mind. Mind is material and thus knowledge presented by material speculators is never transcendental and can never become perfect. mundane philosophers, being imperfect in themselves, disagree with other philosophers because a mundane philosopher is not a philosopher at all unless he presents his own theory. Intelligent persons like Mahäräja Parékñit do not recognize such mental speculators, however great they may be, but hear from the authorities like Çukadeva Gosvämé, who is nondifferent from the Supreme Personality of Godhead by the paramparä system, as is specially stressed in the Bhagavad-gétä.

One should not associate with unauthorized communities of so-called followers of Caitanya Mahäprabhu who do not strictly follow the conclusions of the çästras: Çré Caitanya-caritämåta Ädi-lélä 7.48 Purport.

In the paramparä system, the instructions taken from the bona fide spiritual master Must also be based on revealed Vedic scriptures. One who is in the line of disciplic succession cannot manufacture his own way of behavior. There are many so-called followers of the Vaiñëava cult in the line of Caitanya Mahäprabhu who do not scrupulously follow the conclusions of the çästras, and therefore they are considered to be apa-sampradäya, which means “outside of the sampradäya.” Some of these groups are known as äula, bäula, kartäbhajä, neòä, darveça, säìi, sahajiyä, sakhébheké, smärta, jäta-gosäïi, ativäòé, cüòädhäré and gauräìga-nägaré. In order to follow strictly the disciplic succession of Lord Caitanya Mahäprabhu, one should not associate with these apa-sampradäya communities.

Other Important Instructions on the Principle of Disciplic Succession:

The qualification for being situated in the transcendental disciplic succession: Çré Caitanya-caritämåta Madhya-lélä 9.362 Purport.

In this age a person … should chant the holy names of Hari and Kåñëa, the mahä-mantra. That is the sum and substance of eternal religion, known as sanätana-dharma…. Vaiñëava çästra refers to çruti, or the Vedas, which are called çabda-pramäëa, the evidence of transcendental sound. If one strictly follows the Vedic literature and chants the holy name of the Supreme Personality of Godhead, he will actually be situated in the transcendental disciplic succession.

The transcendental potency of the Hare Kåñëa mantra is transmitted through disciplic succession: Çré Caitanya-caritämåta Madhya-lélä 17.48-49

i täìra mukhe çune kåñëa-näma

täìra mukhe äna çune täìra mukhe äna

sabe ‘kåñëa’ ‘hari’ bali’ näce, kände, häse

paramparäya ‘vaiñëava’ ha-ila sarva deçe

When someone heard the chanting of the holy name from the mouth of Çré Caitanya Mahäprabhu, and someone else heard this chanting from that second person, and someone again heard this chanting from the third person, everyone in all countries became a Vaiñëava through such disciplic succession. Thus everyone chanted the holy name of Kåñëa and Hari, and they danced, cried and smiled.

PURPORT:T he transcendental power or potency of the Hare Kåñëa mahä-mantra is herein explained. First, the holy name is vibrated by Çré Caitanya Mahäprabhu. When someone hears from Him directly, he is purified. When another person hears from that person, he also is purified. In this way the purification process is advanced among pure devotees. Çré Caitanya Mahäprabhu is the Supreme Personality of Godhead, and no one can claim His potency. Nonetheless, if one is a pure devotee, hundreds and thousands of men can be purified by his vibration. This potency is within every living being, provided he chants the Hare Kåñëa mahä-mantra offenselessly and without material motives. When a pure devotee chants offenselessly, another person will become a Vaiñëava, and from him another Vaiñëava will emerge. This is the paramparä system.

One can be empowered by the disciplic succession to excel even the Lord: Çré Caitanya-caritämåta Madhya-lélä 16.65

äcärya-gosäïi prabhura kaila nimantraëa

tära madhye kaila yaiche jhaòa-variñaëa

Çré Caitanya Mahäprabhu continued, “You can perform a task that even I cannot do. But for You, I cannot find anyone in Gauòa-deça who can fulfill My mission there.”

PURPORT: In the incarnation of Gaura-Nitäi, the Lord is not supposed to kill demons but deliver them by preaching Kåñëa consciousness. In the case of Jagäi and Mädhäi, Çré Caitanya Mahäprabhu was so angry that He would have immediately killed them, but Nityänanda Prabhu was so kind that He not only saved them from death but elevated them to the transcendental position. Thus what was not possible for Çré Caitanya Mahäprabhu was carried out by Nityänanda Prabhu.

Similarly, if one is true to Gaura-Nitäi’s service in the disciplic succession, he can excel Nityänanda Prabhu’s service. This is the process of disciplic succession. Nityänanda Prabhu delivered Jagäi and Mädhäi, but a servant of Nityänanda Prabhu, by His grace, can deliver many thousands of Jagäis and Mädhäis. That is the special benediction of the disciplic succession. One who is situated in the disciplic succession can be understood by the result of his activities…. By the grace of Viñëu, a Vaiñëava can render better service than Viñëu; that is the special prerogative of a Vaiñëava. The Lord actually wants to see His servants work more gloriously than Himself.

The guru accepts the disciple’s respect on behalf of Kåñëa: Teachings of Lord Kapila, the Son of Devahuti Verse 30 Purport.

One has to surrender unto Kåsëa through the via medium of the guru, not directly. This is the process. The guru does not accept respect from his disciple for his personal self but conveys this respect to Kåñëa…. it is stated in Bhagavad-gétä that knowledge of Kåñëa is received through the paramparä, the disciplic succession. Evaà paramparä-präptam [Bg. 4.2]. The guru offers the same respects to his guru, and his guru offers respects to his, and so it goes all the way to Kåñëa. Thus the mercy of Kåñëa comes down through the paramparä system, and the respect offered to Kåñëa is offered up through the paramparä system. One has to learn to approach the Supreme Personality of Godhead in this way. Thus if we want to approach God, we have to take shelter of the guru in the beginning.

One Must understand Lord Caitanya and Lord Kåñna through the disciplic succession: Çré Caitanya-caritämåta Madhya-lélä 25.271 Purport.

One should understand Çré Kåñëa Caitanya and Lord Çré Kåñëa from the Gosvämés in the paramparä system. This Kåñëa consciousness movement is following as strictly as possible in the footsteps of the Gosvämés. Narottama däsa Öhäkura says, ei chaya gosäïi yäìra, Muëdaka Upaniñad i täëra däsa: “I am the servant of the six Gosvämés.” The philosophy of Kåñëa consciousness is to become the servant of the servant of the servant of the Lord [Cc. Madhya 13.80]. Whoever wants to understand the difficult subject matter of kåñëa-kathä should accept the disciplic succession. If one is somehow or other able to understand Kåñëa, his life will be successful. Tyaktvä dehaà punar janma naiti mäm eti so ‘rjuna [Bhagavad-gétä As It Is . 4.9]. A perfect devotee is able to understand Kåñëa through the disciplic succession, and his entrance into the kingdom of God is thereby certainly opened. When one understands Kåñëa, there is no difficulty in transferring oneself to the spiritual kingdom.

One can hear Çré Caitanya Mahäprabhu through the paramparä system and thus become purified: Çré Caitanya-caritämåta Madhya-lélä 17.51 Purport.

Çré Caitanya Mahäprabhu appeared five hundred years ago, but it cannot be said that now the potency of the Hare Kåñëa mahä-mantra is less powerful than it was in His presence. By hearing Çré Caitanya Mahäprabhu through the paramparä system, one can be purified. Therefore in this verse it is said: tathäpi täìra darçana-çravaëa-prabhäve. It is not that everyone is able to see Kåñëa or Çré Kåñëa Caitanya Mahäprabhu physically, but if one hears about Him through books like Çré Caitanya-caritämåta and through the paramparä system of pure Vaiñëavas, there is no difficulty in becoming a pure Vaiñëava, free from mundane desires and personal motivations.

The spiritual master is respected as the representative of Brahmä, the original spiritual master: Çrémad-Bhägavatam 1.4.33

tam abhijïäya sahasä

pratyutthäyägataà muniù

püjayäm äsa vidhivan

näradaà sura-püjitam

At the auspicious arrival of Çré Närada, Çré Vyäsadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmäjé, the creator.

PURPORT: Vidhi means Brahmä, the first created living being. He is the original student as well as professor of the Vedas. He learned it from Çré Kåñëa and taught Närada first. So Närada is the second äcärya in the line of spiritual disciplic succession. He is the representative of Brahmä, and therefore he is respected exactly like Brahmä, the father of all vidhis (regulations); similarly all other successive disciples in the chain are also equally respected as representatives of the original spiritual master.

Mädhavendra Puré established worship of Rädhä along with Kåñëa, in the Madhva-sampradäya: Çré Caitanya-caritämåta Madhya-lélä 9.288-89

ä vismita haila çré-raìga-puréra mana

‘uöhaha çrépäda’ bali’ balilä vacana

çrépäda, dhara mora gosäïira sambandha

tähä vinä anyatra nähi ei premära gandha

Upon seeing Çré Caitanya Mahäprabhu in such an ecstatic mood, Çré Raìga Puré said, “Your Holiness, please get up. Your Holiness is certainly related to Çré Mädhavendra Puré, without whom there is no flavor of ecstatic love.”

PURPORT: Çréla Bhaktisiddhänta Sarasvaté Öhäkura remarks that in the disciplic succession of Madhväcärya-up to the advent of His Holiness Çrépäda Lakñmépati Tértha-only Lord Kåñëa was worshiped. After Çréla Mädhavendra Puré, worship of both Rädhä and Kåñëa was established. For this reason Çré Mädhavendra Puré is accepted as the root of worship in ecstatic love. Unless one is connected to the disciplic succession of Mädhavendra Puré, there is no possibility of awakening the symptoms of ecstatic love.

Rather than manufacture many ways of chanting, one should chant only those songs and narrations left by the previous äcäryas received through disciplic succession: Çrémad-Bhägavatam 7.9.18

so ‘haà priyasya suhådaù paradevatäyä

lélä-kathäs tava nåsiàha viriïca-gétäù

aïjas titarmy anugåëan guëa-vipramukto

durgäëi te pada-yugälaya-haàsa-saìgaù

O my Lord Nåsiàhadeva…. I shall chant Your glories, following exactly in the footsteps of Lord Brahmä and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.

PURPORT: As soon as a devotee can chant the holy name and glories of the Supreme Lord, he certainly comes to the liberated position. Attachment for glorifying the Lord by hearing and chanting the holy name and activities of the Lord (çravaëaà kértanaà viñëoù [Çrémad-Bhägavatam 7.5.23]) certainly brings one to the position where material contamination is absent. One should chant the bona fide songs received from the disciplic succession. In Bhagavad-gétä it is said that the chanting is powerful when one follows the disciplic succession (evaà paramparä-präptam imaà räjarñayo viduù [Bg. 4.2]). Manufacturing many ways of chanting will never be effective. However, chanting the song or the narration left by the previous äcäryas (mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]) is extremely effective, and this process is very easy.

Anyone discharging duties in disciplic succession gains fame in this life and salvation in the next: Çrémad-Bhägavatam 3.13.8 Purport.

Brahmä is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahmä is sure to gain fame in this life and salvation in the next.

The Disciple Must Inquire and Hear from the Spiritual Master:

The desire to inquire from the spiritual master is essential: Çrémad-Bhägavatam 1.6.2

vyäsa uväca

bhikñubhir vipravasite

vijïänädeñöåbhis tava

vartamäno vayasy ädye

tataù kim akarod bhavä

Çré Vyäsadeva said: What did you [Närada] do after the departure of the great sages who had instructed you in scientific transcendental knowledge before the beginning of your present birth?

PURPORT: Vyäsadeva himself was the disciple of Näradajé, and therefore it was natural to be anxious to hear what Närada did after initiation from the spiritual masters. He wanted to follow in Närada’s footsteps in order to attain to the same perfect stage of life. This desire to inquire from the spiritual master is an essential factor to the progressive path. This process is technically known as sad-dharma-påcchä.

How to accept a spiritual master: Teachings of Lord Caitanya, Chapter 3.

Sanätana fell at the feet of the Lord and with great humility asked about his own real identity. “I am born of a lower family,” Sanätana said. “My associations are all abominable, and I am fallen, the most wretched of mankind. I was suffering in the dark well of material enjoyment, and I never knew the actual goal of my life. Indeed, I do not even know what is beneficial for me. Although I am what is known in the world as a great learned man, I am in fact so much of a fool that I myself even think that I am learned. You have accepted me as Your servant, and You have delivered me from the entanglement of material life. Now please tell me what my duty is in this liberated state.”

… Sanätana further inquired, “Who am I? Why are the threefold miseries always giving me trouble? And finally, tell me how I can be relieved from this material entanglement. I do not know how to question You about the advancement of spiritual life, but I beg that You kindly, mercifully, let me know everything that I need to know.”

This is the process of accepting a spiritual master. One should approach a spiritual master, humbly submit to him and then inquire from him about one’s spiritual progress.

The disciple of the spiritual master Must be very inquisitive: Çrémad-Bhägavatam 2.8.24

sarvam etac ca bhagavan

påcchato me ‘nupürvaçaù

tattvato ‘rhasy udähartuà

prapannäya mahä-mune

O great sage, representative of the Lord, kindly satisfy my inquisitiveness in all that I have inquired from you and all that I may not have inquired from you from the very beginning of my questionings. Since I am a soul surrendered unto you, please impart full knowledge in this connection.

PURPORT: The spiritual master is always prepared to impart knowledge to the disciple and specifically when the disciple is very inquisitive. Inquisitiveness on the part of a disciple is greatly necessary for the progressive disciple. Mahäräja Parékñit is a typical disciple because he is perfectly inquisitive. If one is not very inquisitive about self-realization, one need not approach a spiritual master simply to make a show of discipleship. Not only is Mahäräja Parékñit inquisitive concerning all he has inquired about, but he is also anxious to know about what he has not been able to inquire. Factually it is not possible for a man to inquire about everything from the spiritual master, but the bona fide spiritual master is able to enlighten the disciple in every way for the disciple’s benefit.

Without inquiring intelligently from the spiritual master, one cannot make spiritual progress: Räja-vidyä: The King of Knowledge, Chapter 7.

It is not that we should blindly surrender, but we should be able to inquire with intelligence. Without inquiry, we cannot make advancement. In school a student who makes inquiries from the teacher is usually an intelligent student. It is generally a sign of intelligence when a small child inquires from his father, “Oh, what is this? What is that?” We may have a very good spiritual master, but if we have no power to inquire, we cannot make progress.

… The beginning injunction of the Vedänta-sütra is: athäto brahma jijïäsä. “Now is the time to inquire about Brahman.” The word atha means that one who is intelligent, who has come to the point of realizing the basic frustrations of material life, is capable of making inquiry. In Çrémad-Bhägavatam it is stated that one should inquire from a spiritual master about subjects that are “beyond this darkness.” This material world is by nature dark, and it is artificially lighted by fire. Our inquiries should be about the transcendental worlds which lie beyond this universe. If one is desirous to find out about these spiritual worlds, he should seek out a spiritual master; otherwise there is no point in searching…. It is not that we are to submit ourselves blindly. The spiritual master may be self-realized and situated in the Absolute Truth, yet we have to question him in order to understand all spiritual points.

The disciple Must inquire from the spiritual master all about the process of devotional service: Çrémad-Bhägavatam 2.8.7 Purport.

One should approach a spiritual master only if anxious to inquire seriously about the way of perfection: Çrémad-Bhägavatam 1.19.37

ataù påcchämi saàsiddhià

yoginäà paramaà gurum

puruñasyeha yat käryaà

mriyamäëasya sarvathä

You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.

PURPORT: Unless one is perfectly anxious to inquire about the way of perfection, there is no necessity of approaching a spiritual master. A spiritual master is not a kind of decoration for a householder. Generally, a fashionable materialist engages a so-called spiritual master without any profit. The pseudo spiritual master flatters the so-called disciple, and thereby both the master and his ward go to hell without a doubt. Mahäräja Parékñit is the right type of disciple because he puts forward questions vital to the interest of all men, particularly for the dying men.

Blind following and absurd inquiries (of the spiritual master) are condemned: Bhagavad-gétä As It Is 4.34 Purport.

Both blind following and absurd inquiries are condemned. One should not only hear submissively from the spiritual master, but one Must also get a clear understanding from him, in submission and service and inquiries.

One should approach a guru in a mood of surrender and submissive inquiry: Teachings of Lord Kapila, the Son of Devahuti Verse 4 Puport.

Vidura was very eager to receive transcendental knowledge, and because of this, Maitreya was very pleased with him. One can please the spiritual master simply by surrendering to him and rendering service, saying, “Sir, I am your most obedient servant. Please accept me and give me instructions.” Although Arjuna was a very intimate friend of Kåñëa’s, before receiving Çrémad Bhagavad-gétä he surrendered himself, saying,

çiñyas te ‘haà çädhi mäà tväà prapannam:

“Now I am Your disciple and a soul surrendered unto You. Please instruct me.”

(Bhagavad-gétä As It Is 2.7)

This is the proper way to ask for knowledge. One does not approach the spiritual master with a challenging spirit. One should also be inquisitive to understand the spiritual science. It is not that one considers himself superior to the guru. One Must first find a guru to whom one can surrender, and if this is not possible, one shouldn’t waste his time. By surrendering to the proper person, one can very quickly come to understand transcendental knowledge.

The disciple Must be eager to inquire from the spiritual master, in a submissive attitude: Çrémad-Bhägavatam 5.12.3

tasmäd bhavantaà mama saàçayärthaà

prakñyämi paçcäd adhunä subodham

adhyätma-yoga-grathitaà tavoktam

äkhyähi kautühala-cetaso me

Whatever doubts I have about a particular subject matter I shall ask you about later. For the time being, these mysterious yoga instructions you have given me for self-realization appear very difficult to understand. Please repeat them in a simple way so that I can understand them. My mind is very inquisitive, and I want to understand this clearly.

PURPORT: The Vedic literature instructs: tasmäd guruà prapadyeta jijïäsuù çreya uttamam [Çrémad-Bhägavatam 11.3.21]. An intelligent man Must be very inquisitive to know the transcendental science deeply. Therefore one Must approach a guru, a spiritual master. Although Jaòa Bharata explained everything to Mahäräja Rahügaëa, it appears that his intelligence was not perfect enough to understand clearly. He therefore requested a further explanation. As stated in Bhagavad-gétä (4.34): tad viddhi praëipätena paripraçnena sevayä. The student Must approach a spiritual master and surrender unto him fully (praëipätena). He Must also question him in order to understand his instructions (paripraçnena). One should not only surrender to the spiritual master but also render loving service unto him (sevayä) so that the spiritual master will be pleased with the student and explain the transcendental subject matter more clearly. A challenging spirit before the spiritual master should be avoided if one is at all interested in learning the Vedic instructions in depth.

The disciple should be very inquisitive to hear from (and thus receive the favor of) the spiritual master: Çrémad-Bhägavatam 3.22.7

diñöyä tvayänuçiñöo ‘haà

kåtaç cänugraho mahän

apävåtaiù karëa-randhrair

juñöä diñöyoçatér giraù

I have fortunately been instructed by you, and thus great favor has been bestowed upon me. I thank God that I have listened with open ears to your pure words.

PURPORT: Manu said that since he was advised and instructed by Kardama Muni, he was very much favored. He considered himself lucky to receive the message by aural reception. It is especially mentioned here that one should be very inquisitive to hear with open ears from the authorized source of the bona fide spiritual master. How is one to receive? One should receive the transcendental message by aural reception. The word karëa-randhraiù means through the holes of the ears. The favor of the spiritual master is not received through any other part of the body but the ears.

One Must inquire from the bona fide spiritual master in disciplic succession: Çrémad-Bhägavatam 2.9.36

etävad eva jijïäsyaà

tattva-jijïäsunätmanaù

anvaya-vyatirekäbhyäà

yat syät sarvatra sarvadä

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, Must certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.

PURPORT: To unfold the mystery of bhakti-yoga … is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways-by karma-yoga, by jïäna-yoga, by dhyäna-yoga, by räja-yoga, by bhakti-yoga, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes inquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields-social, political, economic, cultural, religious, moral, etc.-and in their different branches…. One who is imbued with such sincere inquiries Must ask the bona fide spiritual master in the disciplic succession from Brahmäjé, and that is the direction given here. Because the mystery was disclosed before Brahmäjé by the Supreme Personality of Godhead, the mystery of all such inquiries regarding self-realization Must be put before such a spiritual master, who is directly the representative of the Lord, acknowledged in that disciplic succession. Such a bona fide spiritual master is able to clear up the whole thing by evidence from the revealed scriptures, both direct and indirect. Although everyone is free to consult the revealed scriptures in this connection, one still requires the guidance of a bona fide spiritual master, and that is the direction in this verse. The bona fide spiritual master is the most confidential representative of the Lord, and one Must receive direction from the spiritual master in the same spirit that Brahmäjé received it from the Personality of Godhead, Lord Kåñëa…. The Lord is not to be found simply by education or by a good fertile brain, but surely He can be found by the sincere student through the transparent medium of the bona fide spiritual master.

A human being’s only business is to inquire from a spiritual master about extrication from the entanglement of fruitive activities and their reactions: Çrémad-Bhägavatam 4.25.5

räjoväca

na jänämi mahä-bhäga

paraà karmäpaviddha-dhéù

brühi me vimalaà jïänaà

yena mucyeya karmabhiù

The King replied: O great soul, Närada, my intelligence is entangled in fruitive activities; therefore I do not know the ultimate goal of life. Kindly instruct me in pure knowledge so that I can get out of the entanglement of fruitive activities.

PURPORT: As long as a person is entangled in fruitive activities, he is bound to accept one body after another. This is called karma-bandha-phäìsa-entanglement in fruitive activities. It does not matter whether one is engaged in pious or impious activities, for both are causes for further entanglement in material bodies … one cannot be happy by simply executing pious or impious activities. Such activities simply cause entanglement and transmigration from one body to another. Narottama däsa Öhäkura calls this karma-bandha-phäìsa.

King Präcénabarhiñat admitted this fact and frankly asked Närada Muni how he could get out of this karma-bandha-phäìsa, entanglement in fruitive activities. This is actually the stage of knowledge indicated in the first verse of Vedänta-sütra: athäto brahma jijïäsä. When one actually reaches the platform of frustration in an attempt to discharge karma-bandha-phäìsa, he inquires about the real value of life, which is called brahma-jijïäsä. In order to inquire about the ultimate goal of life, the Vedas enjoin: tad-vijïänärthaà sa gurum eväbhigacchet (Muëdaka Upanisad 1.2.12). “In order to understand the transcendental science, one Must approach a bona fide spiritual master.”

King Präcénabarhiñat found the best spiritual master, Närada Muni, and he therefore asked him about that knowledge by which one can get out of the entanglement of karma-bandha-phäìsa, fruitive activities. This is the actual business of human life. Jévasya tattva-jijïäsä närtho yaç ceha karmabhiù (Çrémad-Bhägavatam 1.2.12). As stated in the Second, Chapter of the First Canto of Çrémad-Bhägavatam, a human being’s only business is inquiring from a bona fide spiritual master about extrication from the entanglement of karma-bandha-phäìsa.

The disciple Must be seriously inclined to inquire from a spiritual master: Çrémad-Bhägavatam 1.13.1-2

süta uväca

viduras tértha-yäträyäà

maitreyäd ätmano gatim

jïätvägäd dhästinapuraà

tayäväpta-vivitsitaù

yävataù kåtavän praçnän

kñattä kauñäravägrataù

jätaika-bhaktir govinde

tebhyaç copararäma ha

Çré Süta Gosvämé said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage Maitreya and then returned to Hastinäpura. He became as well versed in the subject as he desired. After asking various questions and becoming established in the transcendental loving service of Lord Kåñëa, Vidura retired from putting questions to Maitreya Muni.

PURPORT: Like Vidura, an inquisitive conditioned soul Must approach a bona fide spiritual master like Maitreya and by intelligent inquiries Must try to know everything about karma (fruitive activities), jïäna (philosophical research for the Supreme Truth) and yoga (the linking process of spiritual realization). One who is not seriously inclined to put questions before a spiritual master need not accommodate a show-bottle spiritual master.

One should search out a guru not to cure some material disease or to become successful in business, but to learn about the Absolute Truth: Teachings of Lord Kapila, the Son of Devahuti Verse 4 Purport.

To receive Vedic knowledge, we Must approach the proper guru. The guru’s qualification is given in every çästra. In Çrémad-Bhägavatam (11.3.21) it is said: tasmäd guruà prapadyeta jijïäsuù çreya uttamam. One should not accept a guru unless one is inquisitive to know the ultimate goal of life. An ordinary man interested in bodily comforts does not need a guru. Unfortunately, at the present moment, the word guru refers to someone who can give bodily medicine. One approaches a Mahätmäjé and says,

“I am suffering from this disease. Please help me.”

And the Mahätmäjé says,

“Yes, I have a mantra that will heal you and give you success. Give me a little money and take it.”

This is not a real guru. One should approach a guru to learn about tattva, the Absolute Truth. One should not search out a guru to cure some material disease; rather, one requires a doctor. Similarly, people think that if a person can make him successful in business, that person is a guru. The çästras do not confirm this either. A guru is one who knows the Vedas and the Vedic conclusion. The Vedic conclusion is the understanding of Kåñëa. Vedaiç ca sarvair aham eva vedyaù: “By all the Vedas, I am to be known.” (Bhagavad-gétä As It Is 15.15)

It is the right of the disciple to ask about, and the duty of the guru to explain, any confidential matter: Çrémad-Bhägavatam 10.12.43 Purport.

A student and disciple has the right to ask the guru about any confidential service, and it is the duty of the guru to explain these confidential matters to his disciple.

For answers to spiritual inquiries, one Must approach a qualified spiritual master, not a layman: Çrémad-Bhägavatam 3.10.2

ye ca me bhagavan påñöäs

tvayy arthä bahuvittama

tän vadasvänupürvyeëa

chindhi naù sarva-saàçayän

O greatly learned one, kindly eradicate all my doubts, and let me know of all that I have inquired from you from the beginning to the end.

PURPORT: Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries. One Must be confident about the qualifications of his teacher; one should not approach a layman for replies to specific spiritual inquiries. Such inquiries, when replied to with imaginative answers by the teacher, are a program for wasting time.

One should approach a bona fide spiritual master to inquire from him, not to follow fashion: Çrémad-Bhägavatam 3.1.4

na hy alpärthodayas tasya

vidurasyämalätmanaù

tasmin varéyasi praçnaù

sädhu-vädopabåàhitaù

Saint Vidura was a great and pure devotee of the Lord, and therefore his questions to His Grace Åñi Maitreya Must have been very purposeful, on the highest level, and approved by learned circles.

PURPORT: Questions and answers among different classes of men have different value. Inquiries by mercantile men in the business exchange cannot be expected to be highly purposeful in spiritual values. Questions and answers by different classes of men can be guessed by the caliber of the persons concerned…. According to Çrémad-Bhägavatam, one is advised to approach a bona fide spiritual master when one is actually inclined to question from an elevated level of spiritual understanding. A common man who has no interest in spiritual values has no need to approach a spiritual master just as a matter of following fashion.

The most important process in devotional service is hearing from the guru, sädhu and çästra: Çrémad-Bhägavatam 10.2.37 Purport.

One should not give up the process of devotional service, which is performed in nine different ways (çravaëaà kértanaà viñëoù smaraëaà päda-sevanam, etc. [Çrémad-Bhägavatam 7.5.23]). The most important process is hearing (çravaëam) from the guru, sädhu and çästra—the spiritual master, the saintly äcäryas and the Vedic literature. Sädhu-çästra-guru-väkya, cittete kariyä aikya…. Çravaëa is very important; one Must hear from the Vaiñëava sädhu, guru and çästra.

By hearing from the perfect authority, the spiritual master, one’s knowledge is perfect: Çré Caitanya-caritämåta Ädi 16.52 Purport.

Hearing is more important than directly studying or perceiving. If one is expert in hearing and hears from the right source, his knowledge is immediately perfect. This process is called çrauta-panthä, or the acquirement of knowledge by hearing from authorities. All Vedic knowledge is based on the principle that one Must approach a bona fide spiritual master and hear from the authoritative statements of the Vedas. It is not necessary for one to be a highly polished literary man to receive knowledge; to receive perfect knowledge from a perfect person, one Must be expert in hearing. This is called the descending process of deductive knowledge, or avaroha-panthä.

One should hear from a realized soul: Bhagavad-gétä As It Is 13.26 Purport.

All men should take advantage of hearing from realized souls and gradually become able to understand everything. The worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, he will gradually be elevated to the position of a pure devotee…. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home.

Divine consciousness is kindled by hearing submissively from the spiritual master: Çrémad-Bhägavatam 1.2.32 Purport.

The Lord can be realized through the aural reception of the transcendental message, and that is the only way to experience the transcendental subject. As fire is kindled from wood by another fire, the divine consciousness of man can similarly be kindled by another divine grace. His Divine Grace the spiritual master can kindle the spiritual fire from the woodlike living entity by imparting proper spiritual messages injected through the receptive ear. Therefore one is required to approach the proper spiritual master with receptive ears only, and thus divine existence is gradually realized. The difference between animality and humanity lies in this process only. A human being can hear properly, whereas an animal cannot.

The seed of devotional service implanted in the disciple by the spiritual master Must be watered by hearing and chanting: Çré Caitanya-caritämåta Madhya-lélä 19.152

abhu-kåpä päïä duìhe dui häta yuòi’

déna haïä stuti kare vinaya äcari’

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of çravaëa and kértana [hearing and chanting], the seed will begin to sprout.”

PURPORT: One who is faithful to his spiritual master gets the bhakti-latä-béja. This bhakti-latä-béja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master’s mercy, one Must repeat his instructions, and this is called çravaëa-kértana-hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kértana)…. One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service. One has to water the bhakti-latä-béja after receiving instructions. from the spiritual master.

When a disciple is eager to hear spiritual subject matters, the spiritual master becomes very happy: Çrémad-Bhägavatam 3.25.12

maitreya uväca

iti sva-mätur niravadyam épsitaà

niçamya puàsäm apavarga-vardhanam

dhiyäbhinandyätmavatäà satäà gatir

babhäña éñat-smita-çobhitänanaù

After hearing of His mother’s uncontaminated desire for transcendental realization, the Lord thanked her within Himself for her questions, and thus, His face smiling, He explained the path of the transcendentalists, who are interested in self-realization.

PURPORT: When a student hears spiritual subjects attentively, the spiritual master becomes very happy. Kapiladeva was very happy to see His mother eager to understand spiritual subject matters. He therefore thanked His mother for her inquiry…. When Kapila saw His mother interested, He thanked her from within, not openly.

To have the real key to transcendental knowledge, one Must hear from a bona fide äcärya who is never disturbed about the changes of the material world: Çré Éçopaniñad Mantra 13

anyad evähuù sambhaväd

anyad ähur asambhavät

iti çuçruma dhéräëäà

ye nas tad vicacakñire

PURPORT: The system of hearing from undisturbed authorities is approved in this mantra. Unless one hears from a bona fide äcärya, who is never disturbed about the changes of the material world, one cannot have the real key to transcendental knowledge. The bona fide spiritual master, who has also heard the çruti-mantras, or Vedic knowledge, from his undisturbed äcärya, never manufactures or presents anything which is not mentioned in the Vedic literatures.

The result of serving the servants of the Lord: Çrémad-Bhägavatam 1.2.16 Purport.

By serving the servants of the Lord, one gradually gets the quality of such servants, and thus one becomes qualified to hear the glories of God. The eagerness to hear about God is the first qualification of a devotee eligible for entering the kingdom of God.

One can glorify the Lord by having heard submissively from his spiritual master: Çrémad-Bhägavatam 3.6.36

tathäpi kértayämy aìga

yathä-mati yathä-çrutam

kértià hareù sväà sat-kartuà

giram anyäbhidhäsatém

In spite of my inability, whatever I have been able to hear [from the spiritual master] and whatever I could assimilate I am now describing in glorification of the Lord by pure speech, for otherwise my power of speaking would remain unchaste.

PURPORT: Maitreya’s statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one’s honest endeavor. It does not matter whether the Lord’s glories are fully explained or not.

y hearing instructions from a liberated soul, the devotee is overwhelmed with transcendental ecstasy: Çrémad-Bhägavatam 4.31.28

imäà tu kauñäraviëopavarëitäà

kñattä niçamyäjita-väda-sat-kathäm

pravåddha-bhävo ‘çru-kaläkulo muner

dadhära mürdhnä caraëaà hådä hare

My dear King, in this way, after hearing the transcendental messages of the Supreme Personality of Godhead and His devotees from the great sage Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell down at the lotus feet of his guru, his spiritual master. He then fixed the Supreme Personality of Godhead within the core of his heart.

PURPORT: This is the sign of associating with great devotees. A devotee takes instructions from a liberated soul and is thus overwhelmed by ecstasy from transcendental pleasure.

By hearing the instructions of a bona fide spiritual master, one gets knowledge, detachment and ultimately liberation: Çrémad-Bhägavatam 4.22.26 Purport.

The individual soul is liberated when it comes out of the material heart or cleanses the heart to make it spiritualized…. When a living entity increases his attachment for the Supreme Personality of Godhead, he is to be considered like fire. A blazing fire is visible by its exhibition of heat and light; similarly, when the living entity within the heart becomes enlightened with full spiritual knowledge, and detached from the material world, he burns up his material covering of the five elements-earth, water, fire, air and sky-and becomes free from the five kinds of material attachments, namely ignorance, false egoism, attachment to the material world, envy and absorption in material consciousness…. When these are all burned into ashes by the blazing fire of knowledge and detachment, one is fixed firmly in the devotional service of the Supreme Personality of Godhead. Unless one takes shelter of a bona fide spiritual master and advances his attraction for Kåñëa by his instructions, the five coverings of the living entity cannot be uncovered from the material heart. The living entity is centered within the heart, and to take him away from the heart is to liberate him. This is the process. One Must take shelter of a bona fide spiritual master and by his instruction increase one’s knowledge in devotional service, become detached from the material world and thus become liberated.

Scriptural knowledge heard from the bona fide spiritual master is scientific (realized) knowledge: Teachings of Lord Caitanya, Chapter20.

Knowledge is information gathered from the scriptures, and science is practical realization of that knowledge. Knowledge is scientific when it is gathered from the scriptures through the bona fide spiritual master, but when it is interpreted by speculation, it is mental concoction.

For the spiritual master to speak and disciple to hear kåñëa-kathä, both Must be free from material desires: Çrémad-Bhägavatam 10.1.4

nivåtta-tarñair upagéyamänäd

bhavauñadhäc chrotra-mano- ‘bhirämät

ka uttamaçloka-guëänuvädät

pumän virajyeta vinä paçu-ghnät

One can be elevated to the highest standard of spiritual life by hearing about the räsa-lélä from an authorized spiritual master in disciplic succession: Kåñëa, the Supreme Personality of Godhead, Chapter 33.

Çukadeva Gosvämé concludes this episode of räsa-lélä by pointing out that if a person hears from the right source of the pastimes of Kåñëa, who is Viñëu Himself, and the gopés, who are expansions of His energy, then he will be relieved from the most dangerous type of disease, namely lust. If one actually hears räsa-lélä, he will become completely freed from the lusty desire of sex life and elevated to the highest level of spiritual understanding. Generally, because they hear from Mäyävädés and they themselves are Mäyävädés, people become more and more implicated in sex life. The conditioned soul should hear the räsa-lélä dance from an authorized spiritual master and be trained by him so that he can understand the whole situation; thus one can be elevated to the highest standard of spiritual life, otherwise one will be implicated. Material lust is a kind of heart disease, and to cure the material heart disease of the conditioned soul, it is recommended that one should hear, but not from the impersonalist rascals. If one hears from the right sources with right understanding, then his situation will be different.

… One Must hear from disciplic succession. Anu means following, and anu means always. So one Must always follow the disciplic succession and not hear from any stray professional reciter, Mäyävädé or ordinary man. Anuçåëuyät means that one Must hear from an authorized person who is in the disciplic succession and is always engaged in Kåñëa consciousness. When a person wants to hear in this way, then the effect will be sure. By hearing räsa-lélä, one will be elevated to the highest position of spiritual life.

The conviction to worship Kåñëa is established by hearing from the undisturbed äcärya with faith and love: Çré Éçopaniñad Mantra 13 Purport.

All Vedic literatures confirm that Näräyaëa, or Kåñëa, is the cause of all causes. In Brahma-saàhitä also it is said that the Supreme Lord is Çré Kåñëa, Govinda, the delight of every living being and the primeval cause of all causes. The really learned person knows this from evidence given by the great sages and the Vedas. Thus the learned man decides to worship Lord Kåñëa as all in all.

Persons are called budha, or really learned, when they fasten themselves to the worship of Kåñëa only. This conviction is established when one hears the transcendental message from the undisturbed äcärya with faith and love. One who has no faith in or love for Lord Kåñëa cannot be convinced of this simple truth. Those who are faithless are described in Bhagavad-gétä as müòhas, fools and asses (Bhagavad-gétä As It Is 9.11). It is said that the müòhas deride the Personality of Godhead because they do not have complete knowledge from the undisturbed äcärya.

The proper conditions for the disciple receiving transcendental knowledge from the spiritual master: Çrémad-Bhägavatam 1.1.13

tan naù çuçrüñamäëänäm

arhasy aìgänuvarëitum

yasyävatäro bhütänäà

kñemäya ca bhaväya ca

O Süta Gosvämé, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [äcäryas], for one is uplifted both by speaking them and by hearing them.

PURPORT: The conditions for hearing the transcendental message of the Absolute Truth are set forth herein. The first condition is that the audience Must be very sincere and eager to hear. And the speaker Must be in the line of disciplic succession from the recognized äcärya. The transcendental message of the Absolute is not understandable by those who are materially absorbed. Under the direction of a bona fide spiritual master, one becomes gradually purified. Therefore, one Must be in the chain of disciplic succession and learn the spiritual art of submissive hearing. In the case of Süta Gosvämé and the sages of Naimiñäraëya, all these conditions are fulfilled because Çréla Süta Gosvämé is in the line of Çréla Vyäsadeva, and the sages of Naimiñäraëya are all sincere souls who are anxious to learn the truth. Thus the transcendental topics of Lord Çré Kåñëa’s superhuman activities, His incarnation, His birth, appearance or disappearance, His forms, His names and so on are all easily understandable because all requirements are furfilled. Such discourses help all men on the path of spiritual realization.

By hearing of the Lord from a bona fide spiritual master, one can remember the Lord at the time of death: Çrémad-Bhägavatam 1.18.4

nottamaçloka-värtänäà

juñatäà tat-kathämåtam

syät sambhramo ‘nta-käle ‘pi

smaratäà tat-padämbuja

Those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives.

PURPORT: The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one’s life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Çukadeva Gosvämé or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator. When the same is heard from an actual self-realized soul and is properly understood by service and submission, everything becomes transparently clear. Thus a submissive disciple is able to live transcendentally and continue to the end of life. By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Mahäräja Parékñit.

Disciple Must Strictly Follow the Instructions of the Spiritual Master. ***

The disciple should be prepared to lay down his life to execute the will of the spiritual master: Çrémad-Bhägavatam 4.28.50 Purport.

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 the 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.

One who executes the order of the spiritual master, however painstaking, achieves the Lord’s mercy: Çrémad-Bhägavatam 2.9.24 Purport. ***

In executing penance, one Must be determined to return home, back to Godhead, and Must decide to undergo all types of tribulations for that end. Even for material prosperity, name and fame, one has to undergo severe types of penance, otherwise no one can become an important figure in this material world. Why, then, are there severe types of penance for the perfection of devotional service? An easygoing life and attainment of perfection in transcendental realization cannot go together. The Lord is more clever than any living entity; therefore He wants to see how painstaking the devotee is in devotional service. The order is received from the Lord, either directly or through the bona fide spiritual master, and to execute that order, however painstaking, is the severe type of penance. One who follows the principle rigidly is sure to achieve success in attaining the Lord’s mercy.

The secret of success for the disciple—he Must hear from the bona fide spiritual master and act on his instructions: Çrémad-Bhägavatam 2.9.8 ***

divyaà sahasräbdam amogha-darçano

jitänilätmä vijitobhayendriyaù

atapyata smäkhila-loka-täpanaà

tapas tapéyäàs tapatäà samähitaù

Lord Brahmä underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.

PURPORT: Lord Brahmä heard the occult sound tapa, but he did not see the person who vibrated the sound. And still he accepted the instruction as beneficial for him, and therefore he engaged himself in meditation for one thousand celestial years…. His acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord’s instruction. There is no difference between the Lord and sound vibration coming from Him, even though He is not personally present. The best way of understanding is to accept such divine instruction, and Brahmä, the prime spiritual master of everyone, is the living example of this process of receiving transcendental knowledge. The potency of transcendental sound is never minimized because the vibrator is apparently absent…. One has to receive the transcendental sound from the right source, accept it as a reality and prosecute the direction without hesitation. The secret of success is to receive the sound from the right source of a bona fide spiritual master. mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance, if one is able to receive the transcendental sound from the bona fide spiritual master, his path of liberation is guaranteed. The disciple, however, Must be ready to execute the order of the bona fide spiritual master as Lord Brahmä executed the instruction of his spiritual master, the Lord Himself. Following the order of the bona fide spiritual master is the only duty of the disciple, and this completely faithful execution of the order of the bona fide spiritual master is the secret of success.

The disciple Must take up the order of his spiritual master as the sustenance of life: Çrémad-Bhägavatam 2.8.6 Purport.

A devotee of the Lord cannot give up the service of the Lord, for he is ordered by his spiritual master. Pure devotees like Närada and Nityänanda Prabhu take up the order of the spiritual master as the sustenance of life. They do not mind what becomes of the future of their lives. They take the matter very seriously as the order comes from the higher authority, from the representative of the Lord, or from the Lord Himself.

One pleases the guru by carrying out his orders: Perfect Questions, Perfect Answers, Chapter 3.

Çréla Prabhupäda: … If you please God’s representative, then automatically God becomes pleased, and thus you can directly see Him.

An Indian gentleman: How to please God’s representative?

Çréla Prabhupäda: You have to carry out his orders, that’s all. God’s representative is the guru. He asks you to do this, to do that-if you do that, that is pleasing.

Krñna’s order comes through the spiritual master; the guru’s orders, therefore, should be taken as the prime duty of life: Bhagavad-gétä As It Is 18.57 ***

cetasä sarva-karmäëi

mayi sannyasya mat-paraù

buddhi-yogam upäçritya

mac-cittaù satataà bhava

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

PURPORT: When one acts in Kåñëa consciousness, he does not act as the master of the world. Just like a servant, one should act fully under the direction of the Supreme Lord. A servant has no individual independence. He acts only on the order of the master. A servant acting on behalf of the supreme master has no affection for profit and loss. He simply discharges his duty faithfully in terms of the order of the Lord. Now, one may argue that Arjuna was acting under the personal direction of Kåñëa, but, when Kåñëa is not present, how should one act? If one acts according to the direction of Kåñëa in this book, as well as under the guidance of the representative of Kåñëa, then the result will be the same. The Sanskrit word mat-paraù is very important in this verse. It indicates that one has no goal in life save and except acting in Kåñëa consciousness just to satisfy Kåñëa. And, while working in that way, one should think of Kåñëa only: “I have been appointed to discharge this particular duty by Kåñëa.” While acting in such a way, one naturally has to think of Kåñëa. This is perfect Kåñëa consciousness. One should, however, note that, after doing something whimsically, he should not offer the result to the Supreme Lord. That sort of duty is not in the devotional service of Kåñëa consciousness. One should act according to the order of Kåñëa. This is a very important point. That order of Kåñëa comes through disciplic succession from the bona fide spiritual master. Therefore the spiritual master’s order should be taken as the prime duty of life. If one gets a bona fide spiritual master and acts according to his direction, then his perfection in life in Kåñëa consciousness is guaranteed.

Those who love Kåñëa are simply determined to execute the order of the spiritual master, not caring for personal inconvenience or impediments: Çré Caitanya-caritämåta Madhya-lélä 4.180-86 ***

hena-jana gopälera äjïämåta päïä

sahasra kroça äsi’ bule candana mägiïä

bhoke rahe, tabu anna mägiïä nä khäya

hena-jana candana-bhära vahi’ laïä yäya

‘maëeka candana, tolä-viçeka karpüra

gopäle paräiba’—ei änanda pracura

utkalera däné räkhe candana dekhiïä

tähäì eòäila räja-patra dekhäïä

mleccha-deça düra patha, jagäti apära

ke-mate candana niba—nähi e vicära

saìge eka vaöa nähi ghäöé-däna dite

tathäpi utsäha baòa candana laïä yäite

pragäòha-premera ei svabhäva-äcära

nija-duùkha-vighnädira nä kare vicära

“After receiving the transcendental orders of Gopäla, this great personality traveled thousands of miles just to collect sandalwood by begging. Although Mädhavendra Puré was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Çré Gopäla. Without considering his personal comforts, Mädhavendra Puré carried one mound (about eighty-two pounds) of sandalwood and twenty tolas (about eight ounces) of camphor to smear over the body of Gopäla. This transcendental pleasure was sufficient for him. Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Mädhavendra Puré showed him the release papers given by the government and consequently escaped difficulties. Mädhavendra Puré was not at all anxious during the long journey to Våndävana through the provinces governed by the Mohammedans and filled with unlimited numbers of watchmen. Although Mädhavendra Puré did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Våndävana for Gopäla. This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.

PURPORT: It is natural for those who have developed intense love of Kåñëa not to care for personal inconvenience and impediments. Such devotees are simply determined to execute the order of the Supreme Personality of Godhead or His representative, the spiritual master. In all circumstances, even amidst the greatest dangers, they undeviatingly carry on with the greatest determination…. An intense lover of Kåñëa does not care for any number of material discomforts, scarcity, impediments or unhappiness.

To execute the order of one’s spiritual master is the essence of the favorable execution of Kåñëa consciousness: The Science of Self-Realization, Chapter 8b.

As far as possible, one has to execute the order of one’s spiritual master. That will enable one to progress. That is the essence of the favorable execution of Kåñëa consciousness. In my old age, I have come to America, and I am trying to teach Kåñëa consciousness because my spiritual master gave me an order that I Must do it. It is my duty. I do not know whether I shall be a success or failure. It doesn’t matter; my duty is completed if I can present before you whatever I have heard from my spiritual master. This is called the favorable execution of Kåñëa consciousness. Those who are actually serious should take the order of Kåñëa through the representative of Kåñëa as their entire life and soul. One who sticks to this principle is sure to progress.

The way of perfection for the disciple is to act according to the instruction of the spiritual master: Çrémad-Bhägavatam 4.8.71 Purport. ***

Çréla Viçvanätha Cakravarté also advises that if we want to be successful in our attempt to go back to Godhead, we Must very seriously act according to the instruction of the spiritual master. That is the way of perfection. There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection. Our only concern should be how to execute the order of the spiritual master. A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection.

The disciple should always meditate upon and execute the order of the spiritual master: Çrémad-Bhägavatam 4.24.15 ***

yad uktaà pathi dåñöena

giriçena prasédatä

tad dhyäyanto japantaç ca

püjayantaç ca saàyatäù

When all the sons of Präcénabarhi left home to execute austerities, they met Lord Çiva, who, out of great mercy, instructed them about the Absolute Truth. All the sons of Präcénabarhi meditated upon the instructions, chanting and worshiping them with great care and attention.

PURPORT: It is clear that to perform austerities or penances, or, for that matter, any form of devotional service, one has to be guided by a spiritual master. Here it is clearly stated that the ten sons of Mahäräja Präcénabarhi were favored by an appearance of Lord Çiva, who, out of great kindness, gave them instructions regarding the execution of austerities. Lord Çiva actually became the spiritual master of the ten sons, and in turn his disciples took his words so seriously that simply by meditating upon his instructions (dhyäyantaù) they become perfect. This is the secret of success. After being initiated and receiving the orders of the spiritual master, the disciple should unhesitatingly think about the instructions or orders of the spiritual master and should not allow himself to be disturbed by anything else. This is also the verdict of Çréla Viçvanätha Cakravarté Öhäkura, who, while explaining a verse of Bhagavad-gétä (vyavasäyätmikä buddhir ekeha kuru-nandana, Bhagavad-gétä As It Is 2.41), points out that the order of the spiritual master is the life substance of the disciple. The disciple shouldn’t consider whether he is going back home, back to Godhead; his first business should be to execute the order of the spiritual master. Thus a disciple should always meditate on the order of the spiritual master, and that is perfectional meditation. Not only should he meditate upon that order, but he should find out the means by which he can perfectly worship and execute it.

The disciple should consider the execution of the instruction of the spiritual master as his life and soul: Çrémad-Bhägavatam 3.22.7 Purport. ***

Çréla Rüpa Gosvämé has given directions, in his Bhakti-rasämåta-sindhu, on how to accept a bona fide spiritual master and how to deal with him. First, the desiring candidate Must find a bona fide spiritual master, and then he Must very eagerly receive instructions from him and execute them. This is reciprocal service…. This combination, the instruction of the spiritual master and the faithful execution of the instruction by the disciple, makes the entire process perfect. Çréla Viçvanätha Cakravarté Öhäkura describes in his explanation of the verse in Bhagavad-gétä, vyavasäyätmikä buddhiù, that one who wants to be certain to achieve spiritual success Must take the instruction from the spiritual master as to what his particular function is. He should faithfully try to execute that particular instruction and should consider that his life and soul. The faithful execution of the instruction which he receives from the spiritual master is the only duty of a disciple, and that will bring him perfection. One should be very careful to receive the message from the spiritual master through the ears and execute it faithfully. That will make one’s life successful.

Surrender to a guru means to accept whatever he says: Teachings of Lord Kapila, the Son of Devahuti, Verwse 28 Purport. ***

We have to render service to a guru and surrender ourselves. It is not that one should accept just any person as a guru. The guru Must be the representative of Kåñëa; then one can surrender oneself. Surrender means that one will accept whatever the guru says. It is not that one thinks, “I do not care for my guru’s order. Still I am a disciple.” That is not actually accepting a guru. Of course, it has become a fashion to accept a guru in this way, but this will not help anyone.

A serious student of transcendental science Must strictly follow the words of the spiritual master and thus become perfect: Teachings of Lord Caitanya, Chapter 18.

“My dear sir, My spiritual master considered Me a great fool,” Lord Caitanya replied. “Therefore he has more or less punished Me by saying that because I am such a fool I have no capacity to study Vedänta. So in turn he gave Me the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. My spiritual master told Me, ‘Just go on chanting this Hare Kåñëa mantra; it will make You all-perfect.” (Çré Caitanya-caritämåta Adi-lila 7.71)

Actually Lord Caitanya was neither foolish nor ignorant of the principles of Vedänta…. The Lord wanted to teach that a serious student of transcendental science should follow the words of his spiritual master. According to the calculations of the spiritual master, Lord Caitanya appeared to be a fool; therefore he said that He should not indulge in the study of Vedänta but should continue chanting the Hare Kåñëa mantra. Lord Caitanya strictly obeyed this order. In other words, Lord Caitanya impressed on the Mäyävädés that the words of a bona fide spiritual master Must be strictly followed. By following them, one becomes perfect in all respects.

The principle of very rigidly carrying out the orders of the spiritual master Must be observed: Çré Caitanya-caritämåta Antya-lélä 6.310-12 ***

säòe säta prahara yäya kértana-smaraëe

ähära-nidrä cäri daëòa seha nahe kona dine

vairägyera kathä täìra adbhuta-kathana

äjanma nä dila jihväya rasera sparçana

chiëòä käni käìthä vinä nä pare vasana

sävadhäne prabhura kailä äjïära pälana

Raghunätha däsa spent more than twenty-two hours out of every twenty-four chanting the Hare Kåñëa mahä-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible. Topics concerning his renunciation are wonderful. Throughout his life he never allowed his tongue sense gratification. He never touched anything to wear except a small torn cloth and a patchwork wrapper. Thus he very rigidly executed the order of Çré Caitanya Mahäprabhu.

PURPORT: The principle of very rigidly carrying out the order of the spiritual master Must be observed. The spiritual master gives different orders to different people. For example, Çré Caitanya Mahäprabhu ordered Jéva Gosvämé, Rüpa Gosvämé and Sanätana Gosvämé to preach, and He ordered Raghunätha däsa Gosvämé to strictly follow the rules and regulations of the renounced order. All six Gosvämés strictly followed the instructions of Çré Caitanya Mahäprabhu. This is the principle for progress in devotional service. After receiving an order from the spiritual master, one Must strictly try to execute the order. That is the way of success.

By following the instructions of the spiritual master, one is liberated from all sinful reactions: Çré Caitanya-caritämåta Madhya-lélä 24.255 ***

närada kahe,—‘yadi dhara ämära vacana

tabe se karite päri tomära mocana’

“Närada Muni assured the hunter, ‘If you listen to my instructions, I shall find the way you can be liberated.”

PURPORT: Gauräìgera bhakta-gaëe jane jane çakti dhare. The purport of this song is that the devotees of Lord Çré Caitanya Mahäprabhu are very powerful, and each and every one of them can deliver the whole world. What, then, to speak of Närada Muni? If one follows the instructions of Närada Muni, one can be delivered from any amount of sinful reactions. This is the process. One Must follow the instructions of a spiritual master; then one will certainly be delivered from all sinful reactions. This is the secret of success. Yasya deve parä bhaktir yathä deve tathä gurau [Çvetäçvatara Upaniñad 6.23]. If one has unflinching faith in Kåñëa and the spiritual master, the result is tasyaite kathitä hy arthäù prakäçante mahätmanaù: all the conclusions of revealed scriptures will be open to such a person. A pure devotee of Kåñëa can make the same demands that Närada Muni is making. He says, “If you follow my instructions, I shall take responsibility for your liberation.” A pure devotee like Närada can give assurance to any sinful man because by the grace of the Lord such a devotee is empowered to deliver any sinful person if that person follows the principles set forth.

The order of the spiritual master Must be obeyed: Çré Caitanya-caritämåta Madhya-lélä 10.144-45 ***

bhaööa kahe,-gurura äjïä haya balavän

guru-äjïä nä laìghiye, çästra-pramäëa

Särvabhauma Bhaööäcärya said, “The order of the spiritual master is very strong and cannot be disobeyed. That is the injunction of the çästras, the revealed scriptures.

sa çuçruvän mätari bhärgaveëa

pitur niyogät prahåtaà dviñad-vat

pratyagåhéd agraja-çäsanaà tad

äjïä gurüëäà hy avicäraëéyä

Being ordered by His father, Paraçuräma killed His mother, Reëukä, just as if she were an enemy. Lakñmaëa, the younger brother of Lord Rämacandra, immediately engaged Himself in the service of His elder brother and accepted His orders. The order of the spiritual master Must be obeyed without consideration. [Raghuvaàça 14.46]

The secret of success in spiritual life-faith in the spiritual master and Kåñëa: Çré Caitanya-caritämåta Madhya-lélä 9.97-98 ***

mahäprabhu puchila täìre, çuna, mahäçaya

vipra kahe,—mürkha ämi, çabdärtha nä jäni

çuddhäçuddha gétä paòi, guru-äjïä mäni’kon

artha jäni’ tomära eta sukha haya

Çré Caitanya Mahäprabhu asked the brähmaëa, “My dear sir, why are you in such ecstatic love? Which portion of Bhagavad-gétä gives you such transcendental pleasure?” The brähmaëa replied, “I am illiterate and therefore do not know the meaning of the words. Sometimes I read Bhagavad-gétä correctly and sometimes incorrectly, but in any case I am doing this in compliance with the orders of my spiritual master.

PURPORT: This is a good example of a person who had become so successful that he was able to capture the attention of Çré Caitanya Mahäprabhu even while reading Bhagavad-gétä incorrectly. His spiritual activities did not depend on material things such as correct pronunciation. Rather, his success depended on strictly following the instructions of his spiritual master…. Actually, the meaning of the words of Bhagavad-gétä or Çrémad-Bhägavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Kåñëa and the spiritual master is the secret of success in spiritual life.

The success of ISKCON is based on the principle of strict faith in the order of the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 12.8 Purport. ***

Disagreement among the disciples of one äcärya is also found among the members of the Gauòéya Maöha. In the beginning, during the presence of Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottaraçata Çré Çrémad Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhänta Sarasvaté Öhäkura, but another group created their own concoction about executing his desires…. Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gauòéya Maöha institution, stopped the preaching work, we took up the mission of Bhaktisiddhänta Sarasvaté Öhäkura and Bhaktivinoda Öhäkura to preach the cult of Caitanya Mahäprabhu all over the world, under the protection of all the predecessor äcäryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Çréla Viçvanätha Cakravarté Öhäkura in his commentary on the Bhagavad-gétä verse vyavasäyätmikä buddhir ekeha kuru-nandana [Bg. 2.41]. According to this instruction of Viçvanätha Cakravarté Öhäkura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master. The Vedas confirm this:

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäh

prakäçante mahätmanaù

[Çvetäçvatara Upaniñad 6.23]

“To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead the secret of success in Vedic knowledge is revealed.”

The Kåñëa consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous äcäryas. One Must judge every action by its result. The members of the self-appointed äcärya’s party who occupied the property of the Gauòéya Maöha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asära, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gauräìga, is increasing daily all over the world. Çréla Bhaktisiddhänta Sarasvaté Öhäkura wanted to print as many books as possible and distribute them all over the world. We have tried our best in this connection, and we are getting results beyond our expectations.

Disciples who do not follow the order of the spiritual master are useless, because they have no authority: Çré Caitanya-caritämåta Ädi-lélä 12.8-10 ***

rathame ta’ eka-mata äcäryera gaëa

päche dui-mata haila daivera käraëa

keha ta’ äcärya äjïäya, keha ta’ svatantra

sva-mata kalpanä kare daiva-paratantra

äcäryera mata yei, sei mata sära

täìra äjïä laìghi’ cale, sei ta’ asära

At first all the followers of Advaita Äcärya shared a single opinion. But later they followed two different opinions, as ordained by Providence. Some of the disciples strictly accepted the orders of the äcärya, and others deviated, independently concocting their own opinions under the spell of daivé mäyä.

The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless.

PURPORT: The words daivera käraëa indicate that by dint of Providence, or by God’s will, the followers of Advaita Äcärya divided into two parties. Such disagreement among the disciples of one äcärya is also found among the members of the Gauòéya Maöha. In the beginning, during the presence of Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çré Çrémad Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhänta Sarasvaté Öhäkura, but another group created their own concoction about executing his desires. Bhaktisiddhänta Sarasvaté Öhäkura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next äcärya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of äcärya, and they split in two factions over who the next äcärya would be. Consequently, both factions were asära, or useless, because they had no authority, having disobeyed the order of the spiritual master. Despite the spiritual master’s order to form a governing body and execute the missionary activities of the Gauòéya Maöha, the two unauthorized factions began litigation that is still going on after forty years with no decision…. The members of the self-appointed äcärya’s party who occupied the property of the Gauòéya Maöha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asära, or useless.

… When disciples do not stick to the principle of accepting the order of their spiritual master, immediately there are two opinions. Any opinion different from the opinion of the spiritual master is useless. One cannot infiltrate materially concocted ideas into spiritual advancement. That is deviation. There is no scope for adjusting spiritual advancement to material ideas…. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless.

Lord Caitanya taught by example that the disciple Must carry out the spiritual master’s instructions without deviation: Çré Caitanya-caritämåta Ädi-lélä 7.72 Purport ***

Çré Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja comments in this connection, “One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master.” This acceptance of the words of the spiritual master is called çrauta-väkya, which indicates that the disciple Must carry out the spiritual master’s instructions without deviation. Çréla Viçvanätha Cakravarté Öhäkura remarks in this connection that a disciple Must accept the words of his spiritual master as his life and soul. Çré Caitanya Mahäprabhu here confirms this by saying that since His spiritual master ordered Him only to chant the holy name of Kåñëa, He always chanted the Hare Kåñëa mahä-mantra according to this direction…. Although Çré Caitanya Mahäprabhu is the Supreme Personality of Godhead Kåñëa, the spiritual master of the entire universe, He nevertheless took the position of a disciple in order to teach by example how a devotee should strictly follow the orders of a spiritual master.

By carrying out the orders of, and pleasing, the spiritual master, the disciple can be endowed with extraordinary power: Çrémad-Bhägavatam 8.15.28

çré-gurur uväca

jänämi maghavaï chatror

unnater asya käraëam

çiñyäyopabhåtaà tejo

bhågubhir brahma-vädibhiù

Båhaspati, the spiritual master of the demigods, said: O Indra, I know the cause for your enemy’s becoming so powerful. The brähmaëa descendants of Bhågu Muni, being pleased by Bali Mahäräja, their disciple, endowed him with such extraordinary power.

PURPORT: Båhaspati, the spiritual master of the demigods, informed Indra, “Ordinarily, Bali and his forces could not achieve such strength, but it appears that the brähmaëa descendants of Bhågu Muni, being pleased with Bali Mahäräja, endowed them with this spiritual power.” In other words, Båhaspati informed Indra that Bali Mahäräja’s prowess was not his own but that of his exalted guru, Çukräcärya. We sing in our daily prayers, yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ‘pi **. By the pleasure of the spiritual master, one can get extraordinary power, especially in spiritual advancement. The blessings of the spiritual master are more powerful than one’s personal endeavor for such advancement. Narottama däsa Öhäkura therefore says:

guru-mukha-padma-väkya, cittete kariyä aikya,

ära na kariha mane äçä **

Especially for spiritual advancement, one should carry out the bona fide order of the spiritual master. By the paramparä system, one can thus be endowed with the original spiritual power coming from the Supreme Personality of Godhead (evaà paramparä-präptam imaà räjarñayo viduù [Bhagavad-gétä As It Is . 4.2]).

The disciple should execute the instructions of the spiritual master, without deviating from or surpassing them: Çrémad-Bhägavatam 5.5.14 Purport.

The instructions received from the spiritual m aster Must be followed immediately. One should not deviate from or surpass the instructions of the spiritual master. One should not be simply intent on consulting books but should simultaneously execute the spiritual master’s orders.

If the disciple strictly follows the instructions of the spiritual master, he will see the Supreme Personality of Godhead without difficulty: Çrémad-Bhägavatam 4.28.51 Purport.

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 (Bhagavad-gétä As It Is 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 … 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…. 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 in 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.

How the disciple can always remain in a liberated position-by abiding by the order of the spiritual master: Çrémad-Bhägavatam 4.20.13 Purport.

One has to execute the order of Lord Viñëu, whether receiving it directly from Him or from His bona fide representative, the spiritual master…. every man’s duty is to receive orders from Lord Kåñëa or from His bona fide representative and take these orders as his life and soul, without personal considerations. Çréla Viçvanätha Cakravarté Öhäkura states that one should not care very much whether he is going to be liberated or not, but he should simply execute the direct order received from the spiritual master. If one sticks to the principle of abiding by the order of the spiritual master, he will always remain in a liberated position.

A disciple who takes the order of his spiritual master as his life and soul becomes perfect: Çrémad-Bhägavatam 3.24.13

etävaty eva çuçrüñä

käryä pitari putrakaiù

bäòham ity anumanyeta

gauraveëa guror vacaù

Sons ought to render service to their father exactly to this extent. One should obey the command of his father or spiritual master with due deference, saying, “Yes, sir.”

PURPORT: The son or disciple should accept the words of his spiritual master and father without hesitation. Whatever the father and the spiritual master order should be taken without argument: “Yes.” There should be no instance in which the disciple or the son says, “This is not correct. I cannot carry it out.” When he says that, he is fallen…. the order of the spiritual master is the life and soul of the disciples. As a man cannot separate his life from his body, so a disciple cannot separate the order of the spiritual master from his life. If a disciple follows the instruction of the spiritual master in that way, he is sure to become perfect. This is confirmed in the Upaniñads: the import of Vedic instruction is revealed automatically only to one who has implicit faith in the Supreme Personality of Godhead and in his spiritual master. One may be materially considered an illiterate man, but if he has faith in the spiritual master as well as in the Supreme Personality of Godhead, then the meaning of scriptural revelation is immediately manifested before him.

To attain the perfection of life, one Must follow the direction of Kåñëa and His representative, the spiritual master: Bhagavad-gétä As It Is 18.58 Purport.

The Supreme Personality gives directions as to what is good and what is bad, and one simply has to act in Kåñëa consciousness to attain the perfection of life. No one can ascertain his destiny as the Supreme Lord can; therefore the best course is to take direction from the Supreme Lord and act. No one should neglect the order of the Supreme Personality of Godhead or the order of the spiritual master who is the representative of God. One should act unhesitatingly to execute the order of the Supreme Personality of Godhead-that will keep him safe under all circumstances.

In devotional service, one should execute the orders of the spiritual master with patience, depending on his mercy: Nectar of Instruction Text 3 Purport.

These activities [of devotional service] Must be executed with patience. One should not be impatient in Kåñëa consciousness. Indeed, this Kåñëa consciousness movement was started single-handedly, and in the beginning there was no response, but because we continued to execute our devotional activities with patience, people gradually began to understand the importance of this movement, and now they are eagerly participating. One should not be impatient in discharging devotional service, but should take instructions from the spiritual master and execute them with patience, depending on the mercy of guru and Kåñëa.

The disciple can receive and execute the spiritual master’s orders sincerely when he keeps aloof from bodily activities: Çrémad-Bhägavatam 4.20.13 Purport.

As a king, Påthu Mahäräja was ordered by Lord Viñëu to keep himself always aloof from the activities of the bodily situation and to engage always in the service of the Lord and thus keep himself in the liberated stage…. One can fully remain in intimate connection with the Supreme Lord directly or receive orders from His bona fide representative the spiritual master and execute the orders sincerely when one keeps aloof from the activities of the body…. If we follow the instruction of the spiritual master and execute devotional service to the Lord, we will remain always free from the contamination of bodily or material activities, and our life will be successful.

To test who is a useful disciple, one Must measure his activities in executing the will of the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 12.12

dhänya-räçi mäpe yaiche pätnä sahite

paçcäte pätnä uòäïä saàskära karite

Paddy is mixed with straw at first, and one Must fan it to separate the paddy from the straw.

PURPORT: This example given by Kåñëadäsa Kaviräja Gosvämé is very appropriate. In the case of the Gauòéya Maöha members, one can apply a similar process. There are many disciples of Bhaktisiddhänta Sarasvaté Öhäkura, but to judge who is actually his disciple, to divide the useful from the useless, one Must measure the activities of such disciples in executing the will of the spiritual master.

The disciple Must obey and satisfy the spiritual master: Bhagavad-gétä As It Is 2.41 Purport.

Service in Kåñëa consciousness is best practiced under the able guidance of a spiritual master who is a bona fide representative of Kåñëa, who knows the nature of the student and who can guide him to act in Kåñëa consciousness. As such, to be well-versed in Kåñëa consciousness one has to act firmly and obey the representative of Kåñëa, and one should accept the instruction of the bona fide spiritual master as one’s mission in life. Çréla Viçvanätha Cakravarté Öhäkura instructs us, in his famous prayers for the spiritual master, as follows:

yasya prasädäd bhagavat-prasädo

yasyäprasädän na gatiù kuto ‘pi

dhyäyan stuvaàs tasya yaças tri-sandhyaà

vande guroù çré-caraëäravindam **

“By satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Kåñëa consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master.”

One should avoid niyamägraha and should act under the direction of the bona fide spiritual master who adjusts things according to time and circumstance: Çré Caitanya-caritämåta Madhya-lélä 23.105 Purport.

To broadcast the cult of Kåñëa consciousness, one has to learn the possibility of renunciation in terms of country, time and candidate. A candidate for Kåñëa consciousness in the Western countries should be taught about the renunciation of material existence, but one would teach candidates from a country like India in a different way. The teacher (äcärya) has to consider time, candidate and country. He Must avoid the principle of niyamägraha-that is, he should not try to perform the impossible. What is possible in one country may not be possible in another. The äcärya’s duty is to accept the essence of devotional service. There may be a little change here and there as far as yukta-vairägya (proper renunciation) is concerned. Dry renunciation is forbidden by Çré Caitanya Mahäprabhu, and we have also learned this from our spiritual master, His Divine Grace Bhaktisiddhänta Sarasvaté Öhäkura Gosvämé Mahäräja. The essence of devotional service Must be taken into consideration, and not the outward paraphernalia…. A Vaiñëava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamägraha. Not following the regulative principles but instead living extravagantly is also called niyamägraha. The word niyama means “regulative principles,” and ägraha means “eagerness.” The word agraha means “not to accept.” We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: suñka-vairägya-jïäna saba niñedhila. This is Çré Caitanya Mahäprabhu’s liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master.

By executing the order of Kåñëa and guru, all necessities are automatically provided by Kåñna: Çrémad-Bhägavatam 8.6.14 Purport.

As stated in Bhagavad-gétä (13.3), kñetra-jïaà cäpi mäà viddhi sarva-kñetreñu bhärata. The individual souls are proprietors of their individual bodies, but the Supreme Personality of Godhead is the proprietor of all bodies. Since He is the witness of everyone’s body, nothing is unknown to Him. He knows what we need. Our duty, therefore, is to execute devotional service sincerely, under the direction of the spiritual master. Kåñëa, by His grace, will supply whatever we need in executing our devotional service. In the Kåñëa consciousness movement, we simply have to execute the order of Kåñëa and guru. Then all necessities will be supplied by Kåñëa, even if we do not ask for them.

Many people who accept a spiritual master hesitate, however, when he directs them to give up fruitive activities and fully engage in devotional service: Çrémad-Bhägavatam 4.29.52 Purport.

Çréla Närada Muni is personally acting as the spiritual master of King Barhiñmän. It was Närada Muni’s intention that through his instructions the King would immediately give up all engagements in fruitive activity and take to devotional service. However, although the King understood everything, he was still not prepared to give up his engagements…. This is the position of most people. They accept a bona fide spiritual master and listen to him, but when the spiritual master indicates that they should leave home and fully engage in devotional service, they hesitate. The duty of the spiritual master is to instruct the disciple as long as he does not come to the understanding that this materialistic way of life, fruitive activity, is not at all beneficial.

It is the spiritual master’s duty to teach the disciple how to give up materialistic life, and the disciple’s duty to do so: Çrémad-Bhägavatam 6.5.21

iti vyavasitä räjan

haryaçvä eka-cetasaù

prayayus taà parikramya

panthänam anivartanam

s not the duty of a spiritual master. Rather, the spiritual master teaches the disciple how to give up materialistic life, and the disciple’s duty is to assimilate his instructions and ultimately follow the path back home, back to Godhead, from whence no one returns to this material world…. [The Haryaçvas’] materialistic father had instructed them to increase the population, but because of the words of Närada Muni, they could not heed that instruction. Närada Muni, as their spiritual master, gave them the çästric instructions that they should give up this material world, and as bona fide disciples they followed his instructions.

Devotional service means that one does not do anything independently of the sanction of the previous äcaryas: Kåñëa, the Supreme Personality of Godhead, Chapter 87.

Çréla Narottama däsa Öhäkura has sung, “My dear Lord, let me be engaged in Your transcendental loving service, as indicated by the previous äcäryas, and let me live in the association of pure devotees. That is my desire, life after life.” In other words, a devotee does not much care whether or not he is liberated, but he is anxious only for devotional service. Devotional service means that one does not do anything independent of the sanction of the äcäryas. The actions of the Kåñëa consciousness movement are directed by the previous äcäryas, headed by Çréla Rüpa Gosvämé; in the association of devotees following these principles, a devotee is able to perfectly maintain his transcendental position.

Execution of the order of the bona fide spiritual master is factual control of the senses: Çrémad-Bhägavatam 2.9.8 Purport.

Controlling the senses means engaging them in the transcendental service of the Lord. The Lord’s order descends in disciplic succession through the bona fide spiritual master, and thus execution of the order of the bona fide spiritual master is factual control of the senses.

Without following the directions of a spiritual master, one cannot control the mind and senses: Kåñëa, the Supreme Personality of Godhead, Chapter, Chapter 87.

Sometimes people neglect to accept a spiritual master, and instead they endeavor for self-realization by mystic yoga practice, but there are many instances of failure, even by great yogés like Viçvämitra. Arjuna said in the Bhagavad-gétä that controlling the mind is as impractical as stopping the blowing of a hurricane. Sometimes the mind is compared to a maddened elephant. Without following the direction of a spiritual master one cannot control the mind and senses. In other words, if one practices yoga mysticism and does not accept a bona fide spiritual master, he will surely fail. He will simply waste his valuable time.

Anyone who follows the simple instructions of a pure devotee easily finds the door of liberation open: Kåñëa, the Supreme Personality of Godhead, Chapter 87.

The instructions of a pure devotee to his disciple are very simple. No one feels any difficulty in following in the footsteps of a pure devotee. Anyone who follows in disciplic succession from recognized devotees of the Lord, such as Lord Brahmä, Lord Çiva, the Kumäras, Manu, Kapila, King Prahläda, King Janaka, Çukadeva Gosvämé, Yamaräja, etc., very easily finds the door of liberation open.

The way to advance in spiritual science-to accept the words of the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 10.17

räjä kahe,-bhaööa tumi vijïa-çiromaëi

tumi täìre ‘kåñëa’ kaha, täte satya mäni

The King said, “Bhaööäcärya, you are the most learned and experienced person I know. Therefore when you address Çré Caitanya Mahäprabhu as Lord Kåñëa, I accept this as the truth.”

PURPORT: This is the way to advance in spiritual science. One Must accept the words of an äcärya, a bona fide spiritual master, to clear the path for spiritual advancement. This is the secret of success. However, one’s guide Must be a spiritual master who is actually an unalloyed devotee strictly following the instructions of the previous äcärya without deviation. Whatever the spiritual master says Must be accepted by the disciple. Only then is success certain. This is the Vedic system.

As soon as the disciple thinks independently, neglecting the instructions of the spiritual master, he is a failure: Çrémad-Bhägavatam 8.17.1 Purport.

For advancement in anything, especially in spiritual life, one Must strictly follow the bona fide instructions of the teacher…. As confirmed in the Vedic injunctions, yasya deve parä bhaktir yathä deve tathä gurau [Çvetäçvatara Upaniñad 6.23]. One should have complete faith in the guru, who helps the disciple make progress in spiritual life. As soon as the disciple thinks independently, not caring for the instructions of the spiritual master, he is a failure (yasyäprasädän na gatiù kuto ‘pi).

The disciple Must be obedient to the spiritual master: Çrémad-Bhägavatam 4.24.19

maitreya uväca

pracetasaù pitur väkyaà

çirasädäya sädhavaù

diçaà pratécéà prayayus

tapasy ädåta-cetasaù

The great sage Maitreya continued: My dear Vidura, because of their pious nature, all the sons of Präcénabarhi very seriously accepted the words of their father with heart and soul, and with these words on their heads, they went toward the west to execute their father’s order.

PURPORT: In this verse sädhavaù (meaning pious or well behaved) is very important, especially at the present moment. It is derived from the word sädhu. A perfect sädhu is one who is always engaged in the devotional service of the Supreme Personality of Godhead. Präcénabarhi’s sons are described as sädhavaù because of their complete obedience to their father. The father, king and spiritual master are supposed to be representatives of the Supreme Personality of Godhead, and as such they have to be respected as the Supreme Lord. It is the duty of the father, the spiritual master, and the king to regulate their subordinates in such a way that they ultimately become fully unalloyed devotees of the Supreme Lord. That is the duty of the superiors, and it is the duty of the subordinates to obey their orders perfectly and in a disciplined way. The word çirasä (on their heads) is also significant, for the Pracetäs accepted the orders of their father and carried them on their heads, which means they accepted them in complete surrender.

By offering obeisances to and following the directions of the spiritual master, the disciple becomes advanced: Çrémad-Bhägavatam 5.1.36 Purport.

Çréla Viçvanätha Cakravarté Öhäkura says: daëòavat-praëämäs tän anupatitaù. By immediately offering obeisances (daëòavat) unto the spiritual master and by strictly following his directions, the student becomes advanced.

The disciple’s duty is to carry out the order of the spiritual master with great respect: Çrémad-Bhägavatam 5.1.20

çré-çuka uväca

iti samabhihito mahä-bhägavato bhagavatas tri-bhuvana-guror anuçäsanam ätmano laghutayävanata-çirodharo bäòham iti sabahu-mänam uväha.

Çré Çukadeva Gosvämé continued: After thus being fully instructed by Lord Brahmä, who is the spiritual master of the three worlds, Priyavrata, his own position being inferior, offered obeisances, accepted the order and carried it out with great respect.

PURPORT: It is the duty of the inferior to carry out the order of the superior with great respect. Priyavrata therefore immediately said, “Yes, sir. I shall carry out your order.” Priyavrata is described as a mahä-bhägavata, a great devotee. The duty of a great devotee is to carry out the order of the spiritual master, or the spiritual master of the spiritual master in the paramparä system. As described in Bhagavad-gétä (4.2), evaà paramparä-präptam: one has to receive the instructions of the Supreme Lord through the disciplic chain of spiritual masters. A devotee of the Lord always considers himself a servant of the servant of the servant of the Lord [Cc. Madhya 13.80].

By carrying out the order of the spiritual master in disciplic succession, one overcomes the four defects of conditioned life: Çrémad-Bhägavatam 3.24.12

brahmoväca

tvayä me ‘pacitis täta

kalpitä nirvyalékataù

yan me saïjagåhe väkyaà

bhavän mänada mänayan

Lord Brahmä said: My dear son Kardama, since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Whatever instructions you took from me you have carried out, and thereby you have honored me.

PURPORT: Brahmä praises Kardama because he carried out the orders of the spiritual master in toto and without cheating. A conditioned soul in the material world has the disqualification of cheating. He has four disqualifications: he is sure to commit mistakes, he is sure to be illusioned, he is prone to cheat others, and his senses are imperfect. But if anyone carries out the order of the spiritual master by disciplic succession or the paramparä system, he overcomes the four defects.

To honor the spiritual master means to fully carry out his instructions: Çrémad-Bhägavatam 3.24.12

brahmoväca

tvayä me ‘pacitis täta

kalpitä nirvyalékataù

yan me saïjagåhe väkyaà

bhavän mänada mänayan

PURPORT: Lord Brahmä, as the first living entity within the universe, is supposed to be the spiritual master of everyone, and he is also the father, the creator, of all beings. Kardama Muni is one of the Prajäpatis, or creators of the living entities, and he is also a son of Brahmä. Brahmä praises Kardama because he carried out the orders of the spiritual master in toto and without cheating…. Brahmä knew well that Kardama Muni exactly carried out the instructions received from him and that he actually honored his spiritual master. To honor the spiritual master means to carry out his instructions word for word.

The disciple should follow the instructions of, not imitate, the Lord’s empowered servants: Bhagavad-gétä As It Is 3.24 Purport.

“One should simply follow the instructions of the Lord and His empowered servants. Their instructions are all good for us, and any intelligent person will perform them as instructed. However, one should guard against trying to imitate their actions. One should not try to drink the ocean of poison in imitation of Lord Çiva.”

The disciple cannot follow the instructions of the spiritual master without being self-controlled, disciplined and obedient: Çrémad-Bhägavatam 1.5.24 Purport.

Without being self-controlled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead.

If the disciple executes the order of the spiritual master and does not offend other Vaiñëavas, his path is clear: Çré Caitanya-caritämåta Madhya-lélä 1.218 Purport.

Çréla Narottama däsa Öhäkura says, chäòiyä vaiñëava-sevä nistära päyeche kebä: unless one serves a Vaiñëava, he cannot be delivered. The spiritual master initiates the disciple to deliver him, and if the disciple executes his order of the spiritual master and does not offend other Vaiñëavas, his path is clear.

The disciple associates eternally with his spiritual master by remembering and following his väëé, instructions.

The spiritual master and disciple are eternally united through the association of väëé, i.e., by the disciple’s following the spiritual master’s instructions: Çrémad-Bhägavatam 4.28.47 Purport.

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.

In his absence, the spiritual master’s words of direction should be the pride of the disciple (there is no difference between the guru and his instructions): Çré Caitanya-caritämåta Ädi-lélä 1.35 Purport.

It is imperative that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master’s instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple.

The spiritual master is always present with the disciple by his väëé, his words: Çré Caitanya-caritämåta “Concluding Words” Purport.

Although according to material vision His Divine Grace Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda passed away from this material world on the last day of December, 1936, I still consider His Divine Grace to be always present with me by his väëé, his words. There are two ways of association-by väëé and by vapuù. Väëé means words, and vapuù means physical presence. Physical presence is sometimes appreciable and sometimes not, but väëé continues to exist eternally. Therefore we Must take advantage of the väëé, not the physical presence. Bhagavad-gétä, for example, is the väëé of Lord Kåñëa. Although Kåñëa was personally present five thousand years ago and is no longer physically present from the materialistic point of view, Bhagavad-gétä continues.

The Disciple Must Serve the Spiritual Master.

The disciple should approach the spiritual master with inquiries and submissive service: Bhagavad-gétä As It Is 4.34

paripraçnena sevayä

Inquire from him [the spiritual master] submissively and render service unto him.

PURPORT: A spiritual master should be accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective.

By serving the spiritual master with heart and soul, the disciple achieves all the mercy of the spiritual master and the Lord: Çrémad-Bhägavatam 3.23.7 Purport.

By the grace of Kardama Muni, Devahüti experienced actual realization simply by serving. We get a similar example in the life of Närada Muni. In his previous life, Närada was a maidservant’s son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became the great personality Närada. For spiritual achievement the easiest path is to take shelter of a bona fide spiritual master and to serve him with heart and soul. That is the secret of success. As stated by Viçvanätha Cakravarté Öhäkura in his eight stanzas of prayer to the spiritual master, yasya prasädäd bhagavat-prasädaù **. By serving or receiving the grace of the spiritual master, one receives the grace of the Supreme Lord. By serving her devotee-husband, Kardama Muni, Devahüti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously.

One who dedicates his life to the service of the spiritual master becomes most dear to Kåñëa: Kåñëa, the Supreme Personality of Godhead 1970 Volume 2,, Chapter 25.

“As the Supersoul of the living entities, sitting in everyone’s heart, I observe everyone’s activity in every stage and order of life. Regardless of which stage one is in, when I see that one is engaged seriously and sincerely in discharging the duties ordered by the spiritual master, and is thus dedicating his life to the service of the spiritual master, that person becomes most dear to Me.”

One can acquire transcendental knowledge by surrender and service to the guru: The Science of Self-Realization Chaper 2b, The Necessity of Accepting a Spiritual Master.

To receive the transcendental knowledge we Must completely surrender ourselves to the real äcärya in a spirit of ardent inquiry and service. Actual performance of service to the Absolute under the guidance of the äcärya is the only vehicle by which we can assimilate the transcendental knowledge. Today’s meeting for offering our humble services and homage to the feet of the Äcäryadeva will enable us to be favored with the capacity for assimilating the transcendental knowledge so kindly transmitted by him to all persons, without distinction.

The disciple should serve the spiritual master as a menial servant: Çrémad-Bhägavatam 7.7.30

guru-çuçrüñayä bhaktyä…

One Must accept the bona fide spiritual master and render service unto him with great devotion and faith....

PURPORT: The words guru-çuçrüñayä mean that one should personally serve the spiritual master by giving him bodily comforts, helping him in bathing, dressing, sleeping, eating and so on. This is called guru- çuçrüñaëam. A disciple should serve the spiritual master as a menial servant.

A disciple who gives personal service to the spiritual master is a bona fide candidate for receiving instructions: Çrémad-Bhägavatam 3.32.42 Purport.

The word çuçrüñäbhiratäya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comfort to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction.

The disciple Must care for (offer facilities to) the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.

The invalidity of the spiritual master gives his disciples a chance to serve him: Çré Caitanya-caritämåta Ädi-lélä 9.11 Purport.

A Vaiñëava is always protected by the Supreme Personality of Godhead, but if he appears to be an invalid, this gives a chance to his disciples to serve him.

A disciple should be concerned not merely with formalities and rituals, but practical service: Çrémad-Bhägavatam 2.8.21 Purport.

A devotee should see to the right discharge of devotional service under the guidance of a bona fide spiritual master and should not stick only to the formalities. Under the direction of the bona fide spiritual master, one should see how much service is being executed, and not simply in the matter of rituals.

To get the mercy of the Supreme Lord, one Must serve the spiritual master, the captain of the boat of the human form of body for crossing the ocean of nescience: Çrémad-Bhägavatam 7.15.45 Purport.

This human form of body is a most valuable boat, and the spiritual master is the captain, guru-karëadhäram, to guide the boat in plying across the ocean of nescience. The instruction of Kåñëa is a favorable breeze. One Must use all these facilities to cross over the ocean of nescience. Since the spiritual master is the captain, one Must serve the spiritual master very sincerely so that by his mercy one will be able to get the mercy of the Supreme Lord.

One should approach the spiritual master in an attitude of service and surrender: Teachings of Lord Kapila, the Son of Devahuti, Verse 4 Purport.

[One should not] approach the spiritual master with a challenging spirit, but should go with the aim of rendering service. The word nipat means “to fall down,” and pra means “without reservation.” Transcendental knowledge is based on praëipäta. Therefore Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja. [Bg. 18.66] “Just surrender unto Me.” Just as we surrender unto Kåñëa, we have to surrender unto His representative, the spiritual master.

Favorable service to the spiritual master means to serve him as he desires, not to concoct service: The Science of Self-Realization, Chapter 8b.

Suppose I were to ask a disciple, “My dear student, please give me a glass of water.” It is then his duty to give me a glass of water. If he thinks, “Prabhupada wants a glass of water, but why not give him something better? Why not a glass of hot milk?” That is not service. In his consideration, hot milk is very palatable and is better than water, yet because I have asked for water, he has to give me water, not milk. That is favorable service.

The conditioned soul can attain liberation from the clutches of mäyä by serving a bona fide spiritual master: Çré Caitanya-caritämåta Madhya-lélä 22.25

täte kåñëa bhaje, kare gurura sevana

mäyä-jäla chuöe, päya kåñëera caraëa

“If the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of mäyä and become eligible for shelter at Kåñëa’s lotus feet.”

PURPORT: It is a fact that every living entity is eternally a servant of Kåñëa. This is forgotten due to the influence of mäyä, which induces one to believe in material happiness. Being illusioned by mäyä, one thinks that material happiness is the only desirable object. This material consciousness is like a chain around the neck of the conditioned soul. As long as he is bound to that conception, he cannot get out of mäyä’s clutches. However, if by Kåñëa’s mercy he gets in touch with a bona fide spiritual master, abides by his order and serves him, engaging other conditioned souls in the Lord’s service, he then attains liberation and Lord Çré Kåñëa’s shelter.

By serving the spiritual master, one can develop ecstatic devotional service to Kåñëa: Çrémad-Bhägavatam 3.7.19

yat-sevayä bhagavataù

küöa-sthasya madhu-dviñaù

rati-räso bhavet tévraù

pädayor vyasanärdan

By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one’s material desires.

PURPORT: The association of a bona fide spiritual master like the sage Maitreya can be of absolute help in achieving transcendental attachment for the direct service of the Lord.

The Disciple Must Satisfy and Please the Spiritual Master.

The disciple receives transcendental knowledge by serving and satisfying the spiritual master: Çrémad-Bhägavatam 2.9.43

tuñöaà niçämya pitaraà

lokänäà prapitämaham

devarñiù paripapraccha

bhavän yan mänupåcchati

The great sage Närada also inquired in detail from his father, Brahmä, the great-grandfather of all the universe, after seeing him well satisfied.

PURPORT: The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized. In the Bhagavad-gétä … Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service. Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmäjé received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master’s satisfaction is the means of assimilating transcendental knowledge.

The disciple Must satisfy the spiritual master because simply by his good wishes, the disciple can make wonderful progress in devotional service: Easy Journey to Other Planets,, Chapter 1.

The candidate Must be prepared to satisfy the spiritual master in every way. A bona fide spiritual master who is fully cognizant of the methods of spiritual science, learned in the spiritual scriptures such as the Bhagavad-gétä, Vedänta, Çrémad-Bhägavatam and Upaniñads, and who is also a realized soul who has made a tangible connection with the Supreme Lord, is the transparent medium by which the willing candidate is led to the path of the Vaikuëöhas. The spiritual master Must be satisfied in all respects, because simply by his good wishes a candidate can make wonderful progress along the path.

Activities performed according to the order of the spiritual master are spiritual; concocted activities displease the spiritual master and are material: Çré Caitanya-caritämåta Ädi-lélä 14.29 Purport.

Any activities performed favorably for the satisfaction of the Lord, under the direction of the spiritual master, are spiritual. But for a person to disregard the order of the spiritual master and act by concoction, accepting his nonsensical activities to be spiritual, is mäyä. One Must achieve the favor of the Supreme Personality of Godhead through the mercy of the spiritual master. Therefore one Must first please the spiritual master, and if he is pleased, then we should understand that the Supreme Personality of Godhead is also pleased. But if the spiritual master is displeased by our actions, they are not spiritual. Çréla Viçvanätha Cakravarté Öhäkura confirms this: yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ‘pi **. Activities that please the spiritual master Must be considered spiritual, and they should be accepted as satisfying to the Lord.

The disciple should desire only to satisfy the previous äcäryas, represented by his spiritual master: Çré Caitanya-caritämåta Madhya-lélä 19.156 Purport.

A devotee Must always remember to please his predecessor äcärya. The Gosvämés are represented by one’s spiritual master. One cannot be an äcärya (spiritual master) without following strictly in the disciplic succession of the äcäryas. One who is actually serious in advancing in devotional service should desire only to satisfy the previous äcäryas. Ei chaya gosäïi yära, Muëdaka Upaniñad i tära däsa. One should always think of oneself as a servant of the servant of the äcäryas, and thinking this, one should live in the society of Vaiñëavas [Cc. Madhya 13.80].

By satisfying the spiritual master, one can satisfy Kåñëa: Çrémad-Bhägavatam 4.21.39

yat-sevayäçeña-guhäçayaù sva-räò

vipra-priyas tuñyati kämam éçvaraù

tad eva tad-dharma-parair vinétaiù

sarvätmanä brahma-kulaà niñevyatäm

The Supreme Personality of Godhead, who is everlastingly independent and who exists in everyone’s heart, is very pleased with those who follow in His footsteps and engage without reservation in the service of the descendants of brähmaëas and Vaiñëavas. For He is always dear to brähmaëas and Vaiñëavas, and they are always dear to Him.

PURPORT: It is said that the Lord is most pleased when He sees one engage in the service of His devotee. He does not need any service from anyone because He is complete, but it is in our own interest to offer all kinds of services to the Supreme Personality of Godhead. These services can be offered to the Supreme Person not directly but through the service of brähmaëas and Vaiñëavas. Çréla Narottama däsa Öhäkura sings, chäòiyä vaiñëava-sevä nistära päyeche kebä, which means that unless one serves the Vaiñëavas and brähmaëas, one cannot get liberation from the material clutches. Çréla Viçvanätha Cakravarté Öhäkura also says, yasya prasädäd bhagavat-prasädaù: ** by satisfying the senses of the spiritual master one can satisfy the senses of the Supreme Personality of Godhead. Thus this behavior is not only mentioned in scriptures but also followed by äcäryas.

By satisfying the spiritual master, one gets the Lord’s mercy: Çré Caitanya-caritämåta Madhya-lélä 11.58

rämänanda räya, äji tomära prema-guëa

prabhu-äge kahite prabhura phiri’ gela mana

“The Lord has already changed His mind due to Rämänanda Räya’s description of your pure love for Him.”

PURPORT: At first the Lord did not want to see the King, but due to Bhaööäcärya’s and Rämänanda Räya’s earnest endeavors, the Lord’s mind was changed. The Lord already declared that Kåñëa would be merciful upon the King due to the King’s service to the devotees. This is the process by which one can advance in Kåñëa consciousness. Yasya prasädäd bhagavat-prasädo yasyä prasädän na gatiù kuto ‘pi **. Our first duty, therefore, is to satisfy the spiritual master, who can arrange for the Lord’s mercy. A common man Must first begin to serve the spiritual master or the devotee. Then, through the mercy of the devotee, the Lord will be satisfied. Unless one receives the dust of a devotee’s feet on one’s head, there is no possibility of advancement…. Unless one approaches a pure devotee, he cannot understand the Supreme Personality of Godhead. Mahäräja Pratäparudra worshiped both Rämänanda Räya and Särvabhauma Bhaööäcärya. Thus he touched the lotus feet of pure devotees and was able thereby to approach Çré Caitanya Mahäprabhu.

By taking trouble for the satisfaction of the guru, one becomes free from one’s debt to him: Kåñëa, the Supreme Personality of Godhead 1970 Edition, Volume 2,, Chapter 25.

Kåñëa continued to talk with His brähmaëa friend: “My dear friend, I think you remember our activities during the days when we were living as students. You may remember that once we went to collect fuel from the forest on the order of the guru’s wife. While we were collecting the dried wood, we by chance entered the dense forest and became lost. There was an unexpected dust storm and then clouds and lightning in the sky and the explosive sound of thunder. Then sunset came, and we were lost in the dark jungle. After this, there was severe rainfall; the whole ground was overflooded with water, and we could not trace out the way to return to our guru’s äçrama. You may remember that heavy rainfall-it was not actually rainfall but a sort of devastation. On account of the dust storm and the heavy rain, we began to feel greatly pained, and in whichever direction we turned we were bewildered. In that distressed condition, we took each other’s hand and tried to find our way out. We passed the whole night in that way, and early in the morning when our absence became known to our Gurudeva, he sent his other disciples to search us out. He also came with them, and when they reached us in the jungle they found us to be very distressed.

“With great compassion our Gurudeva said, ‘My dear boys, it is very wonderful that you have suffered so much trouble for me. Everyone likes to take care of his body as the first consideration, but you are so good and faithful to your guru that without caring for bodily comforts you have taken so much trouble for me. I am also glad to see that bona fide students like you will undergo any kind of trouble for the satisfaction of the spiritual master. That is the way for a bona fide disciple to become free from his debt to the spiritual master. It is the duty of the disciple to dedicate his life to the service of the spiritual master.”

If one pleases the guru, he can receive knowledge from him: Teachings of Lord Kapila, the Son of Devahutip, Verse 4, Purport.

It is stated that Vidura heard from Maitreya Åñi, and that Maitreya Åñi was very pleased. Unless one satisfies his guru, one cannot receive proper knowledge. That is quite natural. If one receives his guru properly and seats him comfortably, and if the guru is pleased with one’s behavior, the guru can speak very frankly and freely, and this will be very beneficial to the student.

The disciple derives his strength only from his spiritual master, by pleasing him: Çrémad-Bhägavatam 6.7.23

tripiñöapaà kià gaëayanty abhedya-

manträ bhågüëäm anuçikñitärthäù

na vipra-govinda-gav-éçvaräëäà

bhavanty abhadräëi nareçvaräëäm

O Indra, your enemies, the demons, were extremely weak because of their disrespect toward Çukräcärya, but since they have now worshiped Çukräcärya with great devotion, they have again become powerful. By their devotion to Çukräcärya, they have increased their strength so much that now they are even able to easily seize my abode from me.

PURPORT: Lord Brahmä wanted to point out to the demigods that by the strength of the guru one can become most powerful within this world, and by the displeasure of the guru one can lose everything. This is confirmed by the song of Viçvanätha Cakravarté Öhäkura: yasya prasädäd bhagavat-prasädo yasyä prasadän na gatiù kuto ‘pi **. “By the mercy of the spiritual master one is benedicted by the mercy of Kåñëa. Without the grace of the spiritual master, one cannot make any advancement.” Although the demons are insignificant in comparison to Lord Brahmä, because of the strength of their guru they were so powerful that they could even seize Brahmaloka from Lord Brahmä. We therefore pray to the spiritual master:

mukaà karoti väcälaà

paìguà laìghayate girim

yat-kåpä tam ahaà vande

çré-guruà déna-täraëam

By the mercy of the guru, even a dumb man can become the greatest orator, and even a lame man can cross mountains. As advised by Lord Brahmä, one should remember this çästric injunction if one desires success in his life.

By pleasing the spiritual master, one automatically pleases the Supreme Personality of Godhead: Çrémad-Bhägavatam 4.22.8

kià tasya durlabhataram

iha loke paratra ca

yasya vipräù prasédanti

çivo viñëuç ca sänugaù

Any person upon whom the brähmaëas and Vaiñëavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord Çiva and Lord Viñëu, who accompany the brähmaëas and Vaiñëavas.

PURPORT: The devotees, out of their extreme love for Govinda, the Supreme Personality of Godhead, always carry the Lord within their hearts. The Lord is already in the heart of everyone, but the Vaiñëavas and the brähmaëas actually perceive and see Him always in ecstasy. Therefore brähmaëas and Vaisëavas are carriers of Viñëu…. When the brähmaëas and Vaiñëavas are pleased with a person, Lord Viñëu is also pleased. This is confirmed by Çréla Viçvanätha Cakravarté Öhäkura in his eight stanzas on the spiritual master: yasya prasädäd bhagavat-prasädaù **. By pleasing the spiritual master, who is both brähmaëa and Vaiñëava, one pleases the Supreme Personality of Godhead. If the Supreme Personality of Godhead is pleased, then one has nothing more to achieve either in this world or after death.

The secret of success in spiritual life-satisfying the spiritual master and thereby getting his sincere blessings: Çrémad-Bhägavatam 1.1.8

vettha tvaà saumya tat sarvaà

tattvatas tad-anugrahät

brüyuù snigdhasya çiñyasya

guravo guhyam apy uta

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.

PURPORT:The secret of success in spiritual life is in satisfying the spiritual master and thereby getting his sincere blessings. Çréla Viçvanätha Cakravarté Öhäkura has sung in his famous eight stanzas on the spiritual master as follows: “I offer my respectful obeisances unto the lotus feet of my spiritual master. Only by his satisfaction can one please the Personality of Godhead, and when he is dissatisfied, there is only havoc on the path of spiritual realization.” It is essential, therefore, that a disciple be very much obedient and submissive to the bona fide spiritual master. Çréla Süta Gosvämé furfilled all these qualifications as a disciple, and therefore he was endowed with all favors by his learned and self-realized spiritual masters such as Çréla Vyäsadeva and others. The sages of Naimiñäraëya were confident that Çréla Süta Gosvämé was bona fide. Therefore they were anxious to hear from him.

The bhakti-latä-béja, the seed of devotional service, can be received only through the mercy of the spiritual master, by satisfying him: Çré Caitanya-caritämåta Madhya-lélä 19.151-52

guru-kåñëa-prasäde päya bhakti-latä-béja

By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.

PURPORT: Bhakti-latä-béja means “the seed of devotional service.” Everything has an original cause, or seed. For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called béja, or the seed. The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-latä-béja, or seed of devotional service. This bhakti-latä-béja is received from the spiritual master by the grace of Kåñëa. Other seeds are called anyäbhiläña-béja, karma-béja and jïäna-béja. If one is not fortunate enough to receive the bhakti-latä-béja from the spiritual master, he instead cultivates the seeds of karma-béja, jïäna-béja, or political and social or philanthropic béja. However, bhakti-latä-béja is different from these other béjas. Bhakti-latä-béja can be received only through the mercy of the spiritual master. Therefore one has to satisfy the spiritual master to get bhakti-latä-béja (yasya prasädäd bhagavat-prasädaù **). Bhakti-latä-béja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the béja, or root cause, of karma, jïäna and yoga without the benefit of devotional service. However, one who is faithful to his spiritual master gets the bhakti-latä-béja. This bhakti-latä-béja is received when one is initiated by the bona fide spiritual master.

By satisfying the spiritual master, the disciple automatically becomes satisfied: The Science of Self-Realization, Chapter 8c.

A person who serves the Lord in order to satisfy the senses of the Lord becomes satisfied because Kåñëa is the Supersoul, and the individual living entity is His part and parcel. If He is satisfied, then the living entity is satisfied. If the stomach is satisfied, then all the parts of the body are satisfied, for they receive nourishment through the stomach. When one of my Godbrothers began to fan my Guru Mahäräja (spiritual master) on a very hot day, Guru Mahäräja asked, “Why are you fanning me all of a sudden?” The boy replied, “Because if you are satisfied, we are all satisfied.” This is the forMuëdaka Upaniñad la-we should not try to satisfy our senses separately, but should try to satisfy Kåñëa’s senses. Then naturally we will become satisfied.

By pleasing the spiritual master, the disciple gets knowledge as well as strength from the Supreme Personality of Godhead with which to engage in devotional service to cross the ocean of nescience: Çrémad-Bhägavatam 7.15.45

yävan nå-käya-ratham ätma-vaçopakalpaà

dhatte gariñöha-caraëärcanayä niçätam

jïänäsim acyuta-balo dadhad asta-çatruù

svänanda-tuñöa upaçänta idaà vijahyät

As long as one has to accept a material body, with its different parts and paraphernalia, which are not fully under one’s control, one Must have the lotus feet of his superiors, namely his spiritual master and the spiritual master’s predecessors. By their mercy, one can sharpen the sword of knowledge, and with the power of the Supreme Personality of Godhead’s mercy one Must then conquer the enemies mentioned above. In this way, the devotee should be able to merge into his own transcendental bliss, and then he may give up his body and resume his spiritual identity.

PURPORT: The spiritual master is certainly very merciful to his disciples, and consequently by satisfying him a devotee gets strength from the Supreme Personality of Godhead. Çré Caitanya Mahäprabhu therefore says, guru-kåñëa-prasäde päya bhakti-latä-béja: [Cc. Madhya 19.151] one Must first please the spiritual master, and then one automatically pleases Kåñëa and gets the strength with which to cross the ocean of nescience. If one seriously desires to return home, back to Godhead, one Must therefore become strong enough by pleasing the spiritual master, for thus one gets the weapon with which to conquer the enemy, and one also gets the grace of Kåñëa. Simply getting the weapon of jïäna is insufficient. One Must sharpen the weapon by serving the spiritual master and adhering to his instructions. Then the candidate will get the mercy of the Supreme Personality of Godhead…. In summary, as stated by Çré Caitanya Mahäprabhu, one Must get in touch with a bona fide spiritual master coming in the paramparä of Kåñëa consciousness, for by his mercy and instructions one is able to get strength from Kåñëa. Thus one engages in devotional service and attains the ultimate goal of life, the lotus feet of Viñëu.

One becomes a great soul by the grace of the mahätmä spiritual master, by satisfying him: Çrémad-Bhägavatam 3.22.6 Purport.

The perfection of transcendental life can be achieved simply by touching the holy dust of the lotus feet of a holy man. In the Bhägavatam it is said, mahat-päda-rajo-‘bhiñekam, which means to be blessed by the holy dust of the lotus feet of a mahat, a great devotee. As stated in Bhagavad-gétä, mahätmänas tu: those who are great souls are under the spell of spiritual energy, and their symptom is that they fully engage in Kåñëa consciousness for the service of the Lord. Therefore they are called mahat. Unless one is fortunate enough to have the dust of the lotus feet of a mahätmä on his head, there is no possibility of perfection in spiritual life.

The paramparä system of disciplic succession is very important as a means of spiritual success. One becomes a mahat by the grace of his mahat spiritual master. If one takes shelter of the lotus feet of a great soul, there is every possibility of his also becoming a great soul. When Mahäräja Rahügaëa asked Jaòa Bharata about his wonderful achievement of spiritual success, he replied to the King that spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyäsé or offering sacrifices as recommended in the scriptures. These methods are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahätmä. In Viçvanätha Cakravarté Öhäkura’s eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, he has no access to spiritual perfection.

The Disciple Must Have Faith in the Spiritual Master.

The secret of success in spiritual life-to have complete faith in the words of the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 7.95-96

ei täìra väkye ämi dåòha viçväsa dhari’

“I firmly believe in these words of my spiritual master….”

PURPORT: It is said in the Vedas:

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

[Çvetäçvatara Upaniñad 6.23]

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”

This Vedic injunction is very important, and Çré Caitanya Mahäprabhu supported it by His personal behavior. Believing in the words of His spiritual master, He introduced the saìkértana movement, just as the present Kåñëa consciousness movement was started with belief in the words of our spiritual master. He wanted to preach, we believed in his words and tried somehow or other to furfill them, and now this movement has become successful all over the world. Therefore faith in the words of the spiritual master and in the Supreme Personality of Godhead is the secret of success. Çré Caitanya Mahäprabhu never disobeyed the orders of His spiritual master and stopped propagating the saìkértana movement. Çré Bhaktisiddhänta Sarasvaté Gosvämé, at the time of his passing away, ordered all his disciples to work conjointly to preach the mission of Caitanya Mahäprabhu all over the world. Later, however, some self-interested, foolish disciples disobeyed his orders. Each one of them wanted to become head of the mission, and they fought in the courts, neglecting the order of the spiritual master, and the entire mission was defeated. We are not proud of this; however, the truth Must be explained. We believed in the words of our spiritual master and started in a humble way-in a helpless way-but due to the spiritual force of the order of the supreme authority, this movement has become successful.

To understand transcendental knowledge, one Must have full faith in the words of the spiritual master: Çrémad-Bhägavatam 7.7.17

åñiù käruëikas tasyäù

prädäd ubhayam éçvaraù

dharmasya tattvaà jïänaà ca

mäm apy uddiçya nirmalam

Prahläda Mahäräja continued: My dear friends, if you can place your faith in my words, simply by that faith you can also understand transcendental knowledge, just like me, although you are small children….

PURPORT: These words of Prahläda Mahäräja are very important in regard to knowledge descending by the disciplic succession. Even when Prahläda Mahäräja was a baby within the womb of his mother, he became fully convinced of the existence of the supreme power because of hearing the powerful instructions of Närada and understood how to attain perfection in life by bhakti-yoga. These are the most important understandings in spiritual knowledge.

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

[Çvetäçvatara Upaniñad 6.23]

“Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed.” (Çvetäçvatara Upaniñad 6.23)

… These are Vedic instructions. One Must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ätmä and Paramätmä and the distinction between matter and spirit will be automatically revealed. This ätma-tattva, or spiritual knowledge, will be revealed within the core of a devotee’s heart because of his having taken shelter of the lotus feet of a mahäjana such as Prahläda Mahäräja.

The disciple should be fixed in the conviction that the spiritual master is beyond criticism: Çré Caitanya-caritämåta Antya-lélä 3.11

nyopadeçe paëòita—kahe gosäïira öhäïi

’gosäïi’ ‘gosäïi’ ebe jänimu ‘gosäïi’

Dämodara Paëòita impudently said to the Lord, “Everyone says that You are a great teacher because of Your instructions to others, but now we shall find out what kind of teacher You are.”

PURPORT: Dämodara Paëòita was a great devotee of Çré Caitanya Mahäprabhu. Sometimes, however, a person in such a position becomes impudent, being influenced by the external energy and material considerations. Thus a devotee mistakenly dares to criticize the activities of the spiritual master or the Supreme Personality of Godhead. Despite the logic that “Caesar’s wife Must be above suspicion,” a devotee should not be disturbed by the activities of his spiritual master and should not try to criticize him. A devotee should be fixed in the conclusion that the spiritual master cannot be subject to criticism and should never be considered equal to a common man. Even if there appears to be some discrepancy according to an imperfect devotee’s estimation, the devotee should be fixed in the conviction that even if his spiritual master goes to a liquor shop, he is not a drunkard; rather, he Must have some purpose in going there. It is said in a Bengali poem: yadyapi nityänanda surä-bäòi yäya/ tathäpio haya nityänanda-räya. “Even if I see that Lord Nityänanda has entered a liquor shop, I shall not be diverted from my conclusion that Nityänanda Räya is the Supreme Personality of Godhead.”

Without staunch faith in the spiritual master, one cannot realize the Supreme Lord by yoga and Vedic ritualistic performances: Çrémad-Bhägavatam 7.15.28

çré-guru-putra uväca

na mat-praëétaà na para-praëétaà

suto vadaty eña tavendra-çatro

naisargikéyaà matir asya räjan

niyaccha manyuà kad adäù sma mä naù

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

PURPORT: One may argue that one may achieve the ultimate goal of life-realization of the Supersoul-by practicing the yoga system and ritualistic performances according to the Vedic principles, even without staunch devotion to the spiritual master. The actual fact, however, is that by practicing yoga one Must come to the platform of meditating upon the Supreme Personality of Godhead. As stated in the scriptures, dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù: [Çrémad-Bhägavatam 12.13.1] a person in meditation achieves the perfection of yoga practice when he can see the Supreme Personality of Godhead. By various practices, one may come to the point of controlling the senses, but simply controlling the senses does not bring one to a substantial conclusion. However, by staunch faith in the spiritual master and the Supreme Personality of Godhead, one not only controls the senses but also realizes the Supreme Lord…. It is further stated, tuñyeyaà sarva-bhütätmä guru-çuçrüñayä and taranty aïjo bhavärëavam. Simply by rendering service to the spiritual master, one crosses the ocean of nescience and returns home, back to Godhead. Thus he gradually sees the Supreme Lord face to face and enjoys life in association with the Lord. The ultimate goal of yoga is to come in contact with the Supreme Personality of Godhead. Unless this point is achieved, one’s so-called yoga practice is simply labor without any benefit.

Complete faith in the spiritual master, as demonstrated by His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda for his Guru Mahäräja: Çré Caitanya-caritämåta “Concluding Words”

Today, Sunday, November 10, 1974 … we have now finished the English translation of Çré Kåñëadäsa Kaviräja Gosvämé’s Çré Caitanya-caritämåta in accordance with the authorized order of His Divine Grace Bhaktisiddhänta Sarasvaté Öhäkura Gosvämé Mahäräja, my beloved spiritual master, guide and friend. Although according to material vision His Divine Grace Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda passed away from this material world on the last day of December, 1936, I still consider His Divine Grace to be always present with me by his väëé, his words…. I think that His Divine Grace Bhaktisiddhänta Sarasvaté Öhäkura is always seeing my activities and guiding me within my heart by his words. As it is said in Çrémad-Bhägavatam, tene brahma hådä ya ädi-kavaye [Çrémad-Bhägavatam 1.1.1]. Spiritual inspiration comes from within the heart, wherein the Supreme Personality of Godhead, in His Paramätmä feature, is always sitting with all His devotees and associates. It is to be admitted that whatever translation work I have done is through the inspiration of my spiritual master because personally I am most insignificant and incompetent to do this materially impossible work. I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Çréla Bhaktisiddhänta Sarasvaté Öhäkura. If there is any credit to my activities of translating, it is all due to His Divine Grace.

A disciple lacking faith in the spiritual master cannot become successful in chanting Hare Kåñëa

A disciple lacking faith in the words of the spiritual master and who acts independently cannot attain success in chanting Hare Kåñëa: Teachings of Lord Caitanya, Chapter 18.

Lord Caitanya’s spiritual master blessed Him, telling Him to “dance, sing, propagate this saìkértana movement, and by instructing people about Kåñëa, try to deliver them from nescience.”

… Lord Caitanya further informed Prakäçänanda Sarasvaté: “Because I have full faith in My spiritual master’s words, I am always engaged in chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. I do not exactly know how I have become just like a madman, but I believe the name of Kåñëa has induced Me. I realize that the transcendental pleasure derived from chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is just like an ocean. In comparison, all other pleasures, including the pleasure of impersonal realization, are like shallow water in channels.”

It appears from the talks of Lord Caitanya that a person who cannot keep his faith in the words of the spiritual master and who acts independently cannot attain the desired success in chanting Hare Kåñëa. In the Vedic literatures it is stated that the import of all transcendental literature is revealed to one who has unflinching faith in the Supreme Lord and his spiritual master. Lord Caitanya firmly believed in the statements of His spiritual master, and He never neglected the instruction of His spiritual master by stopping His saìkértana movement. Thus the transcendental potency of the holy name encouraged Him more and more in chanting Hare Kåñëa, the mahä-mantra.

A faithless, independent disciple never receives the authority to chant the holy names of the Lord: Çré Caitanya-caritämåta Ädi-lélä 7.95-96

ei täìra väkye ämi dåòha viçväsa dhari’

nirantara kåñëa-näma saìkértana kari

sei kåñëa-näma kabhu gäoyäya, näcäya

gähi, näci nähi ämi äpana-icchäya

“I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kåñëa sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically.”

PURPORT: A person who cannot keep his faith in the words of his spiritual master but acts independently never receives the authority to chant the holy name of the Lord.

The Disciple Must Be Submissive and Humble.

One Must remain a fool before his guru: The Science of Self-Realization, Chapter 2a, What is a Guru?

Caitanya Mahäprabhu Himself said, “My Guru Mahäräja, My spiritual master, considered Me a great fool.” He who remains a great fool before his guru is a guru himself. However, if one says, “I am so advanced that I can speak better than my guru,” he is simply a rascal.

A disciple should always remain a fool before his spiritual master: Çré Caitanya-caritämåta Ädi-lélä 7.72 Purport.

Only fools give up the service of the spiritual master and think themselves advanced in spiritual knowledge. In order to check such fools, Caitanya Mahäprabhu Himself presented the perfect example of how to be a disciple. A spiritual master knows very well how to engage each disciple in a particular duty, but if a disciple, thinking himself more advanced than his spiritual master, gives up his orders and acts independently, he checks his own spiritual progress. Every disciple Must consider himself completely unaware of the science of Kåñëa and Must always be ready to carry out the orders of the spiritual master to become competent in Kåñëa consciousness. A disciple should always remain a fool before his spiritual master.

The disciple should approach the guru in a submissive attitude, in order to accept instructions: Teachings of Lord Kapila, the Son of Devahuti, Verse 28 Purport.

In order to become free from the miseries of material nature, one should approach a bona fide spiritual master inquisitively and submissively. When Arjuna submitted to Kåñëa, he said, “My dear Kåñëa, now I no longer care to talk to You as a friend because friendly talks will not benefit me now.” Generally we talk to a friend just to spend time, but when we approach a spiritual master, we should be submissive. Friends approach one another on an equal basis, but this is not the way to approach a spiritual master. Unless one is submissive, one cannot accept sublime instructions. Arjuna teaches us submission by giving up his friendly relationship with Kåñëa, the Supreme Personality of Godhead. He says, “I have now become Your disciple. Please instruct me.”

If one approaches a Kåñëa conscious spiritual master in a challenging, puffed-up attitude, he cannot gain anything and he remains in material consciousness: Teachings of Lord Caitanya, Chapter 30.

Lord Caitanya actually took the subordinate position before Rämänanda Räya. This has very great significance. If one is serious about understanding the transcendental nature of Kåñëa, he should approach a person who is actually enriched with Kåñëa consciousness. One should not be proud of his material birth, material opulence, material education and beauty and with these things try to conquer the mind of an advanced student of Kåñëa consciousness. One who thus goes to a Kåñëa conscious person, thinking that he would be favorably induced, is deluded about this science. One should approach a Kåñëa conscious person with all humility and put relevant questions to him. If one goes to challenge him, such a highly elevated Kåñëa conscious person would not be available for any service. A challenging puffed-up person cannot gain anything from a Kåñëa conscious man; he would simply remain in material consciousness.

The disciple Must inquire submissively from the spiritual master: Çrémad-Bhägavatam 1.1.5 Purport.

Those who listen to the Bhägavatam may put questions to the speaker in order to elicit the clear meaning, but this should not be done in a challenging spirit. One Must submit questions with a great regard for the speaker and the subject matter. This is also the way recommended in Bhagavad-gétä. One Must learn the transcendental subject by submissive aural reception from the right sources.

One should submit a proposal to the spiritual master only with great humility and submission: Çré Caitanya-caritämåta Ädi-lélä 7.53-54

äsi’ nivedana kare caraëe dhariyä

eka vastu mägoì, deha prasanna ha-iyä

sakala sannyäsé muïi kainu nimantraëa

tumi yadi äisa, pürëa haya mora mana

The brähmaëa immediately fell at the lotus feet of Caitanya Mahäprabhu and requested Him to accept his proposal in a joyful mood. “My dear Lord, I have invited all the sannyäsés of Benares to my home. My desires will be furfilled if You also accept my invitation.”

PURPORT: The Vedic injunctions state, tad viddhi praëipätena paripraçnena sevayä: one Must approach a superior authority in humbleness (Bhagavad-gétä As It Is 4.34). One cannot challenge a superior authority, but with great submission one can submit his proposal for acceptance by the spiritual master or spiritual authorities. Çré Caitanya Mahäprabhu is an ideal teacher by His personal behavior, and so also are all His disciples. Thus this brähmaëa, being purified in association with Caitanya Mahäprabhu, followed these principles in submitting his request to the higher authority. He fell down at the lotus feet of Çré Caitanya Mahäprabhu … and fervently appealed to the Lord to be compassionate and grant his request. Thus he humbly submitted his desire.

Even if the spiritual master deals harshly, the disciple Must be submissive: Bhagavad-gétä As It Is 1.4 Purport.

Respectable superiors … are always worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated.

How a bona fide student should pray when approaching a bona fide spiritual master: Kåñëa, the Supreme Personality of Godhead 1970 Edition, Volume 2,, Chapter 38.

When a bona fide student approaches a bona fide spiritual master, he submissively prays to the spiritual master, “My dear lord, kindly accept me as your student and train me in such a way that I will be able to give up all other kinds of processes for self-realization and simply engage in Kåñëa consciousness, devotional service.”

The Characteristics and Duties of the Brahmacäré Disciple.

Brahmacarya is meant for devoting one’s life for the service of the spiritual master while performing austerities and penances: Kåñëa, the Supreme Personality of Godhead, Chapter 80.

“Everyone should divide his life into four parts. One should utilize the first part of life in becoming a bona fide student, receiving adequate knowledge and keeping oneself in the vow of brahmacarya, so that one may completely devote his life for the service of the spiritual master without indulging in sense gratification. A brahmacäré is meant to lead a life of austerities and penance.”

Characteristics of the brahmacäré disciple of the spiritual master: Çrémad-Bhägavatam 7.11.1-3, 5-6 Purport.

Närada Muni said: A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmacäré should live at the guru-kula, only for the benefit of the guru.

At both junctions of day and night, namely, in the early morning and in the evening, he should be fully absorbed in thoughts of the spiritual master, fire, the sun-god and Lord Viñëu, and by chanting the Gäyatré mantra he should worship them.

Being called by the spiritual master, the student should study the Vedic mantras regularly. Every day, before beginning his studies and at the end of his studies, the disciple should respectfully offer obeisances unto the spiritual master.

The brahmacäré should go out morning and evening to collect alms, and he should offer all that he collects to the spiritual master. He should eat only if ordered to take food by the spiritual master; otherwise, if the spiritual master does not give this order, he may sometimes have to fast.

A brahmacäré should be quite well behaved and gentle and should not eat or collect more than necessary. He Must always be active and expert, fully believing in the instructions of the spiritual master and the çästra. Fully controlling his senses, he should associate only as much as necessary with women or those controlled by women.

A brahmacäré sacrifices everything for the guru: Çrémad-Bhägavatam 7.6.9 Purport.

Before entering household life, one should be trained as a brahmacäré, living under the care of the guru, whose place is known as the gurukula. Brahmacäré guru-kule vasan dänto guror hitam (Çrémad-Bhägavatam 7.12.1). From the very beginning, a brahmacäré is trained to sacrifice everything for the benefit of the guru. A brahmacäré is advised to go begging alms door to door, addressing all women as mother, and whatever he collects goes to the benefit of the guru. In this way he learns how to control his senses and sacrifice everything for the guru.

The brahmacäré is a menial servant of the guru: Teachings of Lord Kapila, the Son of Devahuti, Verse 28 Purport.

According to the Vedic system, a child is sent to a guru-kula to learn spiritual knowledge from the very beginning. When a child goes to a guru-kula, he becomes a brahmacäré and works like a menial servant. He may be the son of a great brähmaëa or a great king; it doesn’t matter. When one goes to a guru-kula, he immediately becomes the menial servant of the guru. If the guru orders him to perform some lowly service, he is prepared to do it. This is the business of a brahmacäré. Even Kåñëa went to a guru-kula to teach us. There was no need for Kåñëa, the Supreme Personality of Godhead, to go to a guru-kula, but He did this simply to set an example.

A naiñöhika-brahmacäré can remember whatever he has heard from his spiritual master: Kåñëa, the Supreme Personality of Godhead, Chapter 87.

The brahmacäré system of life is especially advantageous in that it increases the power of memory and determination. It is specifically mentioned in this connection that because Närada was naiñthika brahmacäré he could remember whatever he heard from his spiritual master and would never forget it. One who can remember everything perpetually is called çruta-dhara. A çruta-dhara brahmacäré can repeat all that he has heard verbatim without notes and without reference to books…. Thus the great sage Närada, after hearing from his spiritual master Näräyaëa Åñi, became completely realized.

Householder Disciples Regulate Sex Life in Accordance with the Order of the Spiritual Master: Çrémad-Bhägavatam 7.12.11

etat sarvaà gåhasthasya

samämnätaà yater api

guru-våttir vikalpena

gåhasthasyartu-gäminaù

All the rules and regulations [concerning association of man and woman] apply equally to the householder and the sannyäsé, the member of the renounced order of life. The gåhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation.

PURPORT: It is sometimes misunderstood that a gåhastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gåhastha life. In spiritual life, whether one is a grhastha, vänaprastha, sannyäsé or brahmacäré, everyone is under the control of the spiritual master. For brahmacärés and sannyäsés there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gåhasthas. Gåhasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one Must follow the orders of the spiritual master (guru-våttir vikalpena). When the spiritual master orders, the gåhastha may accept sex life. This is confirmed in Bhagavad-gétä (7.11). Dharmäviruddho bhuteñu kämo ‘smi: indulgence in sex life without disobedience to the religious rules and regulations constitutes a religious principle. The gåhastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual master’s order. If the spiritual master’s orders allow a gåhastha to engage in sex life at a particular time, then the gåhastha may do so; otherwise, if the spiritual master orders against it, the gåhastha should abstain. The gåhastha Must obtain permission from the spiritual master to observe the ritualistic ceremony of garbhädhäna-saàskära. Then he may approach his wife to beget children, otherwise not. A brähmaëa generally remains a brahmacäré throughout his entire life, but although some brähmaëas become gåhasthas and indulge in sex life, they do so under the complete control of the spiritual master. The kñatriya is allowed to marry more than one wife, but this also Must be in accordance with the instructions of the spiritual master. It is not that because one is a gåhastha he may marry as many times as he likes and indulge in sex life as he likes. This is not spiritual life. In spiritual life, one Must conduct one’s whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Kåñëa. Yasya prasädäd bhagavat-prasädaù **. If one desires to advance in spiritual life but he acts whimsically, not following the orders of the spiritual master, he has no shelter. Yasyä prasädän na gatiù kuto ‘pi. Without the spiritual master’s order, even the gåhastha should not indulge in sex life.

How a Disciple Should Deal with His Godbrothers.

No one should disrespect his Godbrothers: Çré Caitanya-caritämåta Madhya-lélä 10.142-43

hu kahe,-bhaööäcärya, karaha vicära

gurura kiìkara haya mänya se ämära

täìhäre äpana-sevä karäite nä yuyäya

guru äjïä diyächena, ki kari upäya

Çré Caitanya Mahäprabhu then continued speaking to Särvabhauma Bhaööäcärya. “Consider this point. The servant of the spiritual master is always respectable for Me. As such, it is not befitting that the guru’s servant engage in My personal service. Yet My spiritual master has given this order. What shall I do?”

PURPORT: A guru’s servants or disciples are all Godbrothers to one another, and as such they should all respect one another as prabhu, or master. No one should disrespect his Godbrother.

How devotees who have received first and second initiation should be honored: Nectar of Instruction Text 5

kåñëeti yasya giri taà manasädriyeta

dékñästi cet praëatibhiç ca bhajantam éçam

One should mentally honor the devotee who chants the holy name of Lord Kåñëa, one should offer humble obeisances to the devotee who has undergone spiritual initiation (dékñä) and is engaged in worshiping the Deity…

PURPORT: Çréla Rüpa Gosvämé advises that we should meet with the Vaiñëavas in an appropriate way, according to their particular status. In this verse he tells us how to deal with three types of devotees—the kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré. The kaniñöha-adhikäré is a neophyte who has received the hari-näma initiation from the spiritual master and is trying to chant the holy name of Kåñëa. One should respect such a person within his mind as a kaniñöha-vaiñëava. A madhyama-adhikäré has received spiritual initiation from the spiritual master and has been fully engaged by him in the transcendental loving service of the Lord. The madhyama-adhikäré should be considered to be situated midway in devotional service…. those neophyte devotees who are actually initiated by the bona fide spiritual master and are seriously engaged in carrying out the orders of the spiritual master should be offered respectful obeisances. In this Kåñëa consciousness movement … when we see that someone is actually interested in Kåñëa consciousness and wants to be initiated, we accept him as a disciple for the chanting of the holy name of the Lord. When a neophyte devotee is actually initiated and engaged in devotional service by the orders of the spiritual master, he should be accepted immediately as a bona fide Vaiñëava, and obeisances should be offered unto him.

The disciple should not be envious of his Godbrothers; he should respect advanced Godbrothers as almost equal to the spiritual master: Çrémad-Bhägavatam 3.32.42 Purport.

[The disciple] should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Kåñëa consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Kåñëa consciousness.

The disciple should consider his spiritual master and older Godbrothers to be as good as the Supreme Personality of Godhead: Çrémad-Bhägavatam 7.4.32 Purport.

… [Prahläda] considered his teachers, spiritual masters and older Godbrothers to be as good as the Supreme Personality of Godhead….

The Disciple Should Respect His Spiritual Master’s Godbrothers.

One should respect one’s spiritual master’s Godbrothers as one respects one’s spiritual master: Çré Caitanya-caritämåta Ädi 5.147 Purport.

Çré Advaita Prabhu and Éçvara Puré, Lord Caitanya’s spiritual master, were both disciples of Mädhavendra Puré, who was also the spiritual master of Nityänanda Prabhu. Thus Advaita Prabhu, as Lord Caitanya’s spiritual uncle, was always to be respected because one should respect one’s spiritual master’s Godbrothers as one respects one’s spiritual master.

One should respect one’s spiritual master’s Godbrothers as one’s spiritual master: Çré Caitanya-caritämåta Ädi 6.40 Purport.

Thinking, “He [Çré Advaita Äcärya] is a disciple of Çré Mädhavendra Puré,” Lord Caitanya obeys Him, respecting Him as His spiritual master.

Proper Dealings Between the Disciple and the Young Wife of His Spiritual Master.

The relationship between the disciple and the spiritual master’s wife: Çrémad-Bhägavatam 7.12.8

keça-prasädhanonmarda-

snapanäbhyaïjanädikam

guru-strébhir yuvatibhiù

kärayen nätmano yuvä

If the wife of the spiritual master is young, a young brahmacäré should not allow her to care for his hair, massage his body with oil, or bathe him with affection like a mother.

PURPORT: The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother. A mother sometimes cares for her son by combing his hair, massaging his body with oil, or bathing him. Similarly, the wife of the teacher is also a mother (guru-patné), and therefore she may also care for the disciple in a motherly way. If the wife of the teacher is a young woman, however, a young brahmacäré should not allow such a mother to touch him. This is strictly prohibited.

If the wife of the spiritual master is young, the disciple is forbidden to see her or render service to her: Çrémad-Bhägavatam 9.19.17 Purport.

One is warned herewith that one should be extremely careful in dealings with women. A brahmacäré is forbidden even to see the wife of his spiritual master if she happens to be young. The wife of the spiritual master may sometimes take some service from the disciple of her husband, as she would from a son, but if the wife of the spiritual master is young, a brahmacäré is forbidden to render service to her.

A Disciple Advances in Kåñëa Consciousness Only Due to the Mercy and Blessings of His Spiritual Master

The disciple makes advancement in Kåñëa consciousness by the mercy of the spiritual master: Çré Çré-gurv-añöaka Verse 8 Çréla Viçvanätha Cakravarté Öhäkura

yasya prasädäd bhagavat-prasädo

yasyäprasädän na gatiù kuto ‘pi

dhyäyan stuvaàs tasya yaças tri-sandhyaà

vande guroù çré-caraëäravindam **

By the mercy of the spiritual master one receives the benediction of Kåñëa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.

Pure devotional service and Kåñëa’s mercy are attainable only by the mercy of the spiritual master: Çré-guru-caraëa-padma Narottama däsa Öhäkura

çré-guru-caraëa-padma, kevala bhakati-sadma

vando Muëdaka Upaniñad i sävadhäna-mate

yähära prasäde bhäi, e bhava tariyä yäi,

kåñëa-präpti haya yähä haite

The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Kåñëa.

One can achieve perfection simply by the blessings of a spiritual master: Çrémad-Bhägavatam 5.1.10 Purport.

By the blessings of a Vaisëava, everything is possible. This is described in Bhakti-rasämåta-sindhu as kåpä-siddhi, or perfection attained simply by the blessings of a superior person. One usually becomes liberated and perfect by executing the regulative principles set down in the çästras. Nonetheless, many persons have achieved perfection simply by the blessings of a spiritual master or superior.

The power of the spiritual master’s blessings: Bhagavad-gétä As It Is 13.8 Purport.

One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because the bona fide spiritual master is a representative of Kåñëa, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple’s following the regulated principles. Or, the regulated principles will be easier for one who has served the spiritual master without reservations.

As the most confidential servitor of Kåñëa, the guru can bestow blessings upon the disciple: Teachings of Lord Kapila, the Son of Devahuti, Verse 30 Purport.

Çréla Viçvanätha Cakravarté Öhäkura has greatly stressed the mercy of the guru, and it is an actual fact that if we satisfy the guru by our service, he will give us his blessings. This is a very great opportunity, for the guru is the confidential servant of Kåñëa. The guru never claims that he is Kåñëa, although he is worshiped as Kåñëa…. All the çästras describe the guru as being on an equal basis with Kåñëa, for he is the representative of Kåñëa. Therefore he is worshiped as Kåñëa. Being the most confidential servant of Kåñëa, the guru is very dear to Kåsëa; therefore if he recommends someone to Kåñëa, Kåñëa accepts the person…. If we cannot receive the mercy of the guru, Kåñëa is very difficult to approach directly.

One is elevated to the platform of devotional service by the mercy of the spiritual master and Kåñëa: Çré Caitanya-caritämåta Madhya-lélä 24.97

sädhu-saìga-kåpä kiàvä kåñëera kåpäya

kämädi ‘duùsaìga’ chädi’ çuddha-bhakti päya

“One is elevated to the platform of devotional life by the mercy of a Vaisëava, the bona fide spiritual master, and by the special mercy of Kåñëa. On that platform, one gives up all material desires and the association of unwanted people. Thus one is elevated to the platform of pure devotional service.”

Unless one is blessed by the spiritual master, spiritual instructions will not develop within the heart: Teachings of Lord Caitanya,, Chapter 14.

When Lord Caitanya finished His instructions to Çré Sanätana Gosvämé, Sanätana, being empowered and enlightened, was so transcendentally pleased that he at once fell at the feet of Lord Caitanya and said: “I am born of a very low family, and I have always associated with lowly people; therefore I am the lowest of sinners. Yet You are so kind that You have taught me lessons which are not even understood by Lord Brahmä, the greatest being in this universe. By Your grace I have appreciated the conclusions which You have taught me, but I am so low that I cannot even touch a drop of the ocean of Your instructions. Thus if You want me, who am nothing but a lame man, to dance, then please give me Your benediction by placing Your feet on my head.”

Thus Sanätana Gosvämé prayed for the Lord’s confirmation that His teachings would actually evolve in his heart by His grace. Otherwise Sanätana knew that there was no possibility of his being able to describe the Lord’s teachings. The purport of this is that the äcäryas (spiritual masters) are authorized by higher authorities. Instruction alone cannot make one an expert. Unless one is blessed by the spiritual master, or the äcärya, such teachings cannot become fully manifest. Therefore one should seek the mercy of the spiritual master so that the instructions of the spiritual master can develop within oneself. After receiving the prayers of Sanätana Gosvämé, Lord Caitanya placed His feet on the head of Sanätana and gave him His benedictions so that all His instructions would develop fully.

One cannot progress in spiritual life without the mercy of the guru: Teachings of Lord Kapila, the Son of Devahuti, Verse 30 Purport.

Spiritual life begins with the association of a devotee, a sädhu. One cannot progress an inch without the mercy of a sädhu…. Hiraëyakaçipu asked Prahläda Maharäja, “My dear son Prahläda Mahäräja, how have you become so advanced in Kåñëa consciousness?” Although Hiraëyakaçipu was a demon, he was nonetheless inquisitive. Prahläda Mahäräja replied, “My dear father, O best of the asuras, one can receive Kåñëa consciousness only from the instructions of a guru. One cannot attain it simply by speculating. Ordinary men do not know that their ultimate destination is to return to Viñëu.”

The spiritual master distributes the greatest mercy to his disciples: Çré Caitanya-caritämåta Madhya-lélä 19.152 Purport.

The word guru-prasäda indicates that the spiritual master is very merciful in bestowing the boon of devotional service upon the disciple. That is the best possible gift the spiritual master has to offer. Those with a background of pious life are eligible to receive life’s supreme benefit, and to bestow this benefit, the Supreme Personality of Godhead sends His representative to impart His mercy. Endowed with the mercy of the Supreme Personality of Godhead, the spiritual master distributes the mercy to those who are elevated and pious. Thus the spiritual master trains his disciples to render devotional service unto the Supreme Personality of Godhead. This is called guru-kåpä. It is kåñëa-prasäda, Kåñëa’s mercy, that He sends a bona fide spiritual master to the deserving disciple. By the mercy of Kåñëa, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.

By the blessings of the spiritual master, the disciple becomes perfect: Çré Caitanya-caritämåta Ädi-lélä 9.11 Purport.

In the last portion of Caitanya-caritämåta,, Chapter Eight, verses 26-29, it is stated:…”At the last stage of his life Çré Mädhavendra Puré became an invalid and was completely unable to move, and Éçvara Puré so completely engaged himself in his service that he personally cleaned up his stool and urine. Always chanting the Hare Kåñëa mahä-mantra and reminding Çré Mädhavendra Puré about the pastimes of Lord Kåñëa in the last stage of his life, Éçvara Puré gave the best service among his disciples. Thus Mädhavendra Puré, being very pleased with him, blessed him, saying, ‘My dear boy, I can only pray to Kåñëa that He will be pleased with you.’ Thus Éçvara Puré, by the grace of his spiritual master, Çré Mädhavendra Puré, became a great devotee in the ocean of love of Godhead.” Çréla Viçvanätha Cakravarté states in his Gurv-añöaka prayer, yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ‘pi: ** “By the mercy of the spiritual master one is benedicted by the mercy of Kåñëa. Without the grace of the spiritual master one cannot make any advancement.” It is by the mercy of the spiritual master that one becomes perfect, as vividly exemplified here. A Vaiñëava is always protected by the Supreme Personality of Godhead, but if he appears to be an invalid, this gives a chance to his disciples to serve him. Éçvara Puré pleased his spiritual master by service, and by the blessings of his spiritual master he became such a great personality that Lord Caitanya Mahäprabhu accepted him as His spiritual master.

When the guru is satisfied by the disciple’s service, he blesses him: Kåñëa, the Supreme Personality of Godhead,, Chapter 45.

[After returning to Their teacher his revived dead son:] The brothers asked if Their teacher had anything more to ask from Them, but he replied, “My dear sons, You have done enough for me. I am now completely satisfied. What further want can there be for a man who has disciples like You? My dear boys, You can go home now. These glorious acts of Yours will always be renowned all over the world. You are above all blessing, yet it is my duty to bless You. I give You the benediction that whatever You speak will remain as eternally fresh as the instruction of the Vedas. Your teachings will not only be honored within this universe or in this millennium, but in all places and ages and will remain increasingly new and important.” Due to this benediction from His teacher, Lord Kåñëa’s Bhagavad-gétä is ever-increasingly fresh and is not only renowned within this universe, but in other planets and in other universes also.

By the mercy of the spiritual master, one can achieve happiness, peace and prosperity and be able to fulfill the mission of human life: Kåñëa, the Supreme Personality of Godhead, Chapter 30.

“With great compassion our Gurudeva said … ‘It is the duty of the disciple to dedicate his life to the service of the spiritual master. My dear best of the twice-born, I am greatly pleased by your action, and I bless you: May all your desires and ambitions be furfilled. May the understanding of the Vedas which you have learned from me always continue to remain within your memory, so that at every moment you can remember the teachings of the Vedas and quote their instructions without difficulty. Thus you will never be disappointed in this life or the next.”

Kåñëa continued: “My dear friend … both of us can realize that without the blessings of the spiritual master no one can be happy. By the mercy of the spiritual master and by his blessings, one can achieve peace and prosperity and be able to fulfill the mission of human life.”

A disciple’s prayer for the mercy of his spiritual master: Gurudeva! kåpä-bindu-diyä by Bhaktivinoda Öhäkura

Gurudeva, give to this servant just one drop of mercy. I am lower than a blade of grass. Give me all help. Give me strength. Let me be as you are, without desires or aspirations.

I offer you all respects, for thus I may have the energy to know you correctly. Then, by chanting the holy name in great ecstasy, all my offenses will cease.

When will such mercy fall to this one who is weak and devoid of intelligence? Allow me to be with you.

If you examine me, you will find no qualities. Your mercy is all that I am made of. If you are not merciful unto me, I can only weep, and I will not be able to maintain my life.

The Disciple Must Avoid Committing Offenses Against the Spiritual Master.

The mad elephant offense-disobeying the instructions of the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 19.156

yadi vaiñëava-aparädha uöhe häté mätä

upäòe vä chiëòe, tära çukhi’ yäya pätä

“If the devotee commits an offense at the feet of a Vaiñëava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper dry up.”

PURPORT: One should always think of oneself as a servant of the servant of the äcäryas, and thinking this, one should live in the society of Vaiñëavas [Cc. Madhya 13.80]. However, if one thinks that he has become very mature and can live separate from the association of Vaiñëavas and thus gives up all the regulative principles due to offending a Vaiñëava, one’s position becomes very dangerous. Offenses against the holy name are explained in Ädé-lélä (Chapter Eight, verse 24). Giving up the regulative principles and living according to one’s whims are compared to a mad elephant, which by force uproots the bhakti-latä and breaks it to pieces. In this way the bhakti-latä shrivels up. Such an offense is especially created when one disobeys the instructions of the spiritual master. This is called gurv-avajïä. The devotee Must therefore be very careful not to commit offenses against the spiritual master. As soon as one is deviated from the spiritual master, the uprooting of the bhakti-latä begins, and gradually all the leaves dry up.

The mad elephant offense occurs when the disciple leaves the association of devotees and, in the association of nondevotees, engages in nondevotional activities: Çré Caitanya-caritämåta Madhya-lélä 19.157

täte mälé yatna kari’ kare ävaraëa

aparädha-hastéra yaiche nä haya udgama

“The gardener Must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.”

PURPORT: While the bhakti-latä creeper is growing, the devotee Must protect it by fencing it all around. The neophyte devotee Must be protected by being surrounded by pure devotees. In this way he will not give the maddened elephant a chance to uproot his bhakti-latä creeper. When one associates with nondevotees, the maddened elephant is set loose. Çré Caitanya Mahäprabhu has said: asat-saìga-tyäga-ei vaiñëava-äcära [Cc. Madhya 22.87]. A so-called mature devotee, however, commits a great offense by giving up the company of pure devotees. The living entity is a social animal, and if one gives up the society of pure devotees, he Must associate with nondevotees (asat-saìga). By contacting nondevotees and engaging in nondevotional activities, a so-called mature devotee will fall victim to the mad elephant offense. Whatever growth has taken place is quickly uprooted by such an offense. One should therefore be very careful to defend the creeper by fencing it in-that is, by following the regulative principles and associating with pure devotees.

If one thinks that there are many pseudodevotees or nondevotees in the Kåsëa consciousness society, one can keep direct company with the spiritual master, and if there is any doubt, one should consult with the spiritual master. However, unless one follows the spiritual master’s instructions and the regulative principles governing chanting and hearing the holy name of the Lord, one cannot become a pure devotee. By one’s mental concoctions, one falls down. By associating with nondevotees, one breaks the regulative principles and is thereby lost.

To protect the creeper of devotional service, one Must avoid gurv-aparädha, offenses at the lotus feet of the spiritual master: Çrémad-Bhägavatam 4.21.37 Purport.

While describing the system of protection for the creeper of devotional service, Çré Caitanya Mahäprabhu has especially stressed protection from offenses unto the lotus feet of Vaiñëavas. This is called vaiñëaväparädha. Aparädha means “offense.” If one commits vaiñëaväparädha, all of his progress in devotional service will be checked. Even though one is very much advanced in devotional service, if he commits offenses at the feet of a Vaiñëava, his advancement is all spoiled…. Therefore one should be very careful about committing offenses at the feet of a Vaiñëava. The most grievous type of vaiñëaväparädha is called gurv-aparädha, which refers to offenses at the lotus feet of the spiritual master. In the chanting of the holy name of the Supreme Personality of Godhead, this gurv-aparädha is considered the most grievous offense. Guror avajïä çruti-çästra-nindanam (Padma Puräëa). Among the ten offenses committed against the chanting of the holy name, the first offenses are disobedience to the spiritual master and blasphemy of the Vedic literature.

The foolish disciple who, considering the spiritual master an ordinary man, tries to overtake him and occupy his post, immediately falls down: Çrémad-Bhägavatam 5.12.14 Purport.

One cannot attain perfection without smearing the dust from the lotus feet of an exalted devotee on his head. If one always follows the orders of the spiritual master, there is no question of falling down. As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down. Yasya prasädäd bhagavat-prasädo yasyäprasädän na gatiù kuto ‘pi **. If the spiritual master is considered an ordinary man, the disciple surely loses his chance to advance further.

Guror avajïä—the third offense against the holy name: Çré Caitanya-caritämåta Ädi-lélä 8.24 Purport.

The third offense at the lotus feet of the holy name, which is called guror avajïä, is to consider the spiritual master to be material and therefore envy his exalted position.

The disciple should never (due to familiarity) be disrespectful to or envy the spiritual master: Çrémad-Bhägavatam 6.7.21 Purport.

Lord Brahmä said: O best of the demigods, unfortunately, because of madness resulting from your material opulence, you failed to receive Båhaspati properly when he came to your assembly. Because he is aware of the Supreme Brahman and fully in control of his senses, he is the best of the brähmaëas. Therefore it is very astonishing that you have acted impudently toward him.

PURPORT: Lord Brahmä recognized the brahminical qualifications of Båhaspati, who was the spiritual master of the demigods because of his awareness of the Supreme Brahman. Båhaspati was very much in control of his senses and mind, and therefore he was a most qualified brähmaëa. Lord Brahmä chastised the demigods for not properly respecting the brähmaëa, who was their guru. Lord Brahmä wanted to impress upon the demigods that one’s guru should not be disrespected under any circumstances. When Båhaspati entered the assembly of the demigods, they and their king, Indra, took him for granted. Since he came every day, they thought, they did not need to show him special respect. As it is said, familiarity breeds contempt. Being very much displeased, Båhaspati immediately left Indra’s palace. Thus all the demigods, headed by Indra, became offenders at the lotus feet of Båhaspati, and Lord Brahmä, being aware of this, condemned their neglect. In a song we sing every day, Narottama däsa Öhäkura says, cakñu-däna dila yei, janme janme prabhu sei: the guru gives spiritual insight to the disciple, and therefore the guru should be considered his master, life after life. Under no circumstances should the guru be disrespected, but the demigods, being puffed up by their material possessions, were disrespectful to their guru. Therefore Çrémad-Bhägavatam (11.17.27) advises, äcäryaà mäà vijänéyän nävamanyeta karhicit/ na martya-buddhyäsuyeta: the äcärya should always be offered respectful obeisances; one should never envy the äcärya, considering him an ordinary human being.

Envious neophytes who do not follow the äcäryas cannot make genuine spiritual advancement: Çrémad-Bhägavatam 2.3.24 Purport.

The neophytes, due to their being in the lower stage of devotional service, are invariably envious, so much so that they invent their own ways and means of devotional regulations without following the äcäryas. As such, even if they make a show of constantly chanting the holy name of the Lord, they cannot relish the transcendental taste of the holy name. Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stonehearted and unfit for any treatment. A complete progressive march on the return path home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee.

The disciple should not be familiar with the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 12.212 Purport.

One should not come very near a superior. The Deity of the Lord and the spiritual master should be seen from a distant place. This is called maryädä. Otherwise, as is said, familiarity breeds contempt. Sometimes coming too near the Deity or the spiritual master degrades the neophyte devotee. Personal servants of the Deity and the spiritual master should therefore always be very careful, for negligence may overcome them in their duty.

To envy a bona fide spiritual master is to envy the Supreme Personality of Godhead Himself; such envy is detrimental to transcendental realization: Çré Caitanya-caritämåta Ädi-lélä 1.46

äcäryaà mäà vijänéyän

nävamanyeta karhicit

na martya-buddhyäsüyeta

sarva-deva-mayo guruù

“One should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”

PURPORT: This is a verse from Çrémad-Bhägavatam (11.17.27) spoken by Lord Kåñëa when He was questioned by Uddhava regarding the four social and spiritual orders of society. The Lord was specifically instructing how a brahmacäré should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.

The spiritual master is also called äcärya, or a transcendental professor of spiritual science. The Manu-saàhitä (2.140) explains the duties of an äcärya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanéti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a çüdra. The sacred thread on the body of a brähmaëa, kñatriya or vaiçya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this saàskära, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a çüdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brähmaëa if he finds him perfectly qualified. In the Väyu Puräëa an äcärya is defined as one who knows the import of all Vedic literatures, abides by their rules and regulations, and teaches his disciples to act in the same way.

If one poses himself as an äcärya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an äcärya. The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Çré Nityänanda Prabhu. Such a spiritual master is known as äcäryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real äcärya. In fact, however, a bona fide äcärya is nondifferent from the Personality of Godhead, and therefore to envy such an äcärya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.

As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Çré Kåñëa, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Çré Kåñëa in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.

The real Vedic philosophy is acintya-bhedäbheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Çréla Raghunätha däsa Gosvämé confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Çré Kåñëa). Çréla Jéva Gosvämé, in his Bhakti-sandarbha (213), has clearly explained that a pure devotee’s observation of the spiritual master and Lord Çiva as being one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Çréla Raghunätha däsa Gosvämé and Çréla Jéva Gosvämé, later äcäryas like Çréla Viçvanätha Cakravarté Öhäkura have confirmed the same truths. In his prayers to the spiritual master, Çréla Viçvanätha Cakravarté Öhäkura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauòéya Vaiñëavas therefore worship Çréla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient literatures of devotional service and in the more recent songs of Çréla Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura and other unalloyed Vaiñëavas, the spiritual master is always considered either one of the confidential associates of Çrématé Rädhäräëé or a manifested representation of Çréla Nityänanda Prabhu.

By disrespecting one’s spiritual master, one becomes degraded: Çrémad-Bhägavatam 6.7.22

tasyäyam anayasyäsét

parebhyo vaù paräbhavaù

prakñéëebhyaù sva-vairibhyaù

samåddhänäà ca yat suräù

Because of your misbehavior toward Båhaspati, you have been defeated by the demons. My dear demigods, since the demons were weak, having been defeated by you several times, how else could you, who were so advanced in opulence, be defeated by them?

PURPORT: The devas are celebrated for fighting with the asuras perpetually. In such fights the asuras were always defeated, but this time the demigods were defeated. Why? The reason, as stated here, was that they had offended their spiritual master. Their impudent disrespect of their spiritual master was the cause of their defeat by the demons. As stated in the çästras, when one disrespects a respectable superior, one loses his longevity and the results of his pious activities, and in this way one is degraded.

It is an offense to discipline or advise the spiritual master: Nectar of Instruction Text 7 Purport.

It is an offense to consider an empowered Vaiñëava an object of disciplinary action. It is offensive to try to give him advice or to correct him. One can distinguish between a neophyte Vaiñëava and an advanced Vaiñëava by their activities. The advanced Vaiñëava is always situated as the spiritual master, and the neophyte is always considered his disciple. The spiritual master Must not be subjected to the advice of a disciple, nor should a spiritual master be obliged to take instructions from those who are not his disciples. This is the sum and substance of Çréla Rüpa Gosvämé’s advice in the sixth verse.

The disciple cannot dictate to the spiritual master: Çrémad-Bhägavatam 8.16.22 Purport.

A disciple Must first decide that he should worship the Supreme Lord, and then the spiritual master will give the disciple correct directions. One cannot dictate to the spiritual master, just as a patient cannot demand that his physician prescribe a certain type of medicine.

A disciple should never try to instruct his spiritual master: Çré Caitanya-caritämåta Antya-lélä 8.18-21

pürve yabe mädhavendra karena antardhäna

rämacandra-puré tabe äilä täìra sthäna

puré-gosäïi kare kåñëa-näma-saìkértana

’mathurä nä päinu’ bali’ karena krandana

rämacandra-puré tabe upadeçe täìre

çiñya haïä guruke kahe, bhaya nähi kare

“tumi—pürëa-brahmänanda, karaha smaraëa

brahmavit haïä kene karaha rodana?”

Formerly, when Mädhavendra Puré was at the last stage of his life, Rämacandra Puré came to where he was staying. Mädhavendra Puré was chanting the holy name of Kåñëa, and sometimes he would cry, “O my Lord, I did not get shelter at Mathurä.” Then Rämacandra Puré was so foolish that he fearlessly dared to instruct his spiritual master. “If you are in full transcendental bliss,” he said, “you should now remember only Brahman. Why are you crying?”

PURPORT: As stated in Bhagavad-gétä, brahma-bhütaù prasannätmä: [Bg. 18.54] a Brahman realized person is always happy. Na çocati na käìkñati: he neither laments nor aspires for anything. Not knowing why Mädhavendra Puré was crying, Rämacandra Puré tried to become his advisor. Thus he committed a great offense, for a disciple should never try to instruct his spiritual master.

Because the äcärya is on the same platform as the Supreme Personality of Godhead, he should not be subject to adverse criticism by the neophyte devotees: Kåñëa, the Supreme Personality of Godhead, 1970 Edition Volume 2, Chapter 32.

In the higher stages of devotional service, a devotee is not even concerned with the list of do’s and do not’s. Such a position can be maintained only by following in the footsteps of the äcäryas. Because a pure devotee follows in the footsteps of the äcäryas, any action he performs to discharge devotional service is to be understood to be on the transcendental platform. Lord Kåñëa therefore instructs us that an äcärya is above criticism. A neophyte devotee should not consider himself to be on the same plane as the äcärya. It should be accepted that the äcäryas are on the same platform as the Supreme Personality of Godhead, and as such, neither Kåñëa nor His representative äcärya should be subject to any adverse criticism by the neophyte devotees.

Disqualifications of a disciple-duplicitousness, hypocrisy, unfaithfulness, disrespect, familiarity: Çrémad-Bhägavatam 6.7.15

athäham amaräcäryam

agädha-dhiñaëaà dvijam

prasädayiñye niçaöhaù

çérñëä tac-caraëaà spåçan

King Indra said: Therefore with great frankness and without duplicity I shall now bow my head at the lotus feet of Båhaspati, the spiritual master of the demigods. Because he is in the mode of goodness, he is fully aware of all knowledge and is the best of the brähmaëas. Now I shall touch his lotus feet and offer my obeisances unto him to try to satisfy him.

PURPORT: Coming to his senses, King Indra realized that he was not a very sincere disciple of his spiritual master, Båhaspati. Therefore he decided that henceforward he would be niçaöha, nonduplicitous. Niçaöhät çéåñëä tac-caraëaà spåçan: he decided to touch his head to the feet of his spiritual master…. A disciple should never be a hypocrite or be unfaithful to his spiritual master. In Çrémad-Bhägavatam (11.17.27), the spiritual master is also called äcärya. Äcäryaà mäà vijänéyät: the Supreme Personality of Godhead says that one should respect the spiritual master, accepting him as the Lord Himself. Nävamanyeta karhicit: one should not disrespect the äcärya at any time. Na martya-buddhyäsuyeta: one should never think the äcärya an ordinary person. Familiarity sometimes breeds contempt, but one should be very careful in one’s dealings with the äcärya.

One should not criticize the bodily condition of the spiritual master: Nectar of Instruction Text 6

dåñöaiù svabhäva-janitair vapuñaç ca doñair

na präkåtatvam iha bhakta janasya paçyet

gaìgämbhasäà na khalu budbuda-phena-paìkair

brahma-dravatvam apagacchati néra-dharmaiù

Being situated in his original Kåñëa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee’s having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.

PURPORT

Çuddha-bhakti, the activity of the soul proper—in other words, engagement in the transcendental loving service of the Lord—is performed in a liberated condition. In Bhagavad-gétä (14.26) it is stated:

mäà ca yo ‘vyabhicäreëa

bhakti-yogena sevate

sa guëän samatétyaitän

brahma-bhüyäya kalpate

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.”

Avyabhicäriëé bhakti means unalloyed devotion. A person engaged in devotional service must be free from material motives. In this Kåñëa consciousness movement, one’s consciousness must be changed. If consciousness is aimed toward material enjoyment, it is material consciousness, and if it is aimed toward serving Kåñëa, it is Kåñëa consciousness. A surrendered soul serves Kåñëa without material considerations (anyäbhiläñitä-çünyam [Bhakti-rasämåta-sindhu 1.1.11]). Jïäna-karmädy-anävåtam: unalloyed devotional service, which is transcendental to the activities of the body and mind, such as jïäna (mental speculation) and karma (fruitive work), is called pure bhakti-yoga. Bhakti-yoga is the proper activity of the soul, and when one actually engages in unalloyed, uncontaminated devotional service, he is already liberated (sa guëän samatétyaitän [Bg. 14.26]). Kåñëa’s devotee is not subjected to material condition, even though his bodily features may appear materially conditioned. One should therefore not see a pure devotee from a materialistic point of view. Unless one is actually a devotee, he cannot see another devotee perfectly. As explained in the previous verse, there are three types of devotees—kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré. The kaniñöha-adhikäré cannot distinguish between a devotee and nondevotee. He is simply concerned with worshiping the Deity in the temple. A madhyama-adhikäré, however, can distinguish between the devotee and nondevotee, as well as between the devotee and the Lord. Thus he treats the Supreme Personality of Godhead, the devotee and the nondevotee in different ways.

No one should criticize the bodily defects of a pure devotee. If there are such defects, they should be overlooked. What should be taken into account is the spiritual master’s main business, which is devotional service, pure service to the Supreme Lord. As stated in Bhagavad-gétä (9.30):

api cet suduräcäro

bhajate mäm ananya-bhäk

sädhur eva sa mantavyaù

samyag vyavasito hi saù

Even if a devotee sometimes seems to engage in abominable activities, he should be considered a sädhu, a saintly person, because his actual identity is that of one engaged in the loving service of the Lord. In other words, he is not to be considered an ordinary human being.

Even though a pure devotee may not be born in a brähmaëa or gosvämé family, if he is engaged in the service of the Lord he should not be neglected. In actuality there cannot be a family of gosvämés based on material considerations, caste or heredity. The gosvämé title is actually the monopoly of the pure devotees; thus we speak of the six Gosvämés, headed by Rüpa Gosvämé and Sanätana Gosvämé. Rüpa Gosvämé and Sanätana Gosvämé had practically become Mohammedans and had therefore changed their names to Dabira Khäsa and Säkara Mallika, but Çré Caitanya Mahäprabhu Himself made them gosvämés. Therefore the gosvämé title is not hereditary. The word gosvämé refers to one who can control his senses, who is master of the senses. A devotee is not controlled by the senses, but is the controller of the senses. Consequently he should be called svämé or gosvämé, even though he may not be born in a gosvämé family.

According to this formula, the gosvämés who are descendants of Çré Nityänanda Prabhu and Çré Advaita Prabhu are certainly devotees, but devotees coming from other families should not be discriminated against; indeed, whether the devotees come from a family of previous äcäryas or from an ordinary family, they should be treated equally. One should not think, “Oh, here is an American gosvämé,” and discriminate against him. Nor should one think, “Here is a nityänanda-vaàça-gosvämé.” There is an undercurrent of protest against our awarding the title gosvämé to the American Vaiñëavas of the Kåñëa consciousness movement. Sometimes people flatly tell the American devotees that their sannyäsa or title of gosvämé is not bona fide. However, according to the statements of Çréla Rüpa Gosvämé in this verse, an American gosvämé and a gosvämé in a family of äcäryas are nondifferent.

On the other hand, a devotee who has attained the title of gosvämé but is not born of a brähmaëa father or of a gosvämé in the family of Nityänanda or Advaita Prabhu should not be artificially puffed up by thinking that he has become a gosvämé. He should always remember that as soon as he becomes materially puffed up, he immediately falls down. This Kåñëa consciousness movement is a transcendental science, and there is no room for jealousy. This movement is meant for the paramahaàsas who are completely free from all jealousy (paramaà nirmatsaräëäm). One should not be jealous, whether he is born in a family of gosvämés or has the title of gosvämé awarded to him. As soon as anyone becomes envious, he falls from the platform of paramahaàsa.

If we consider the bodily defects of a Vaiñëava, we should understand that we are committing an offense at the lotus feet of the Vaiñëava. An offense at the lotus feet of a Vaiñëava is very serious. Indeed, Çré Caitanya Mahäprabhu has described this offense as häté-mätä, the mad elephant offense. A mad elephant can create a disaster, especially when it enters into a nicely trimmed garden. One should therefore be very careful not to commit any offense against a Vaiñëava. Every devotee should be ready to take instructions from a superior Vaiñëava, and a superior Vaiñëava must be ready to help an inferior Vaiñëava in all respects. One is superior or inferior according to his spiritual development in Kåñëa consciousness. One is forbidden to observe the activities of a pure Vaiñëava from a material point of view. For the neophyte especially, considering a pure devotee from a material point of view is very injurious. One should therefore avoid observing a pure devotee externally, but should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord. In this way one can avoid seeing the pure devotee from a material point of view, and thus one can gradually become a purified devotee himself.

Those who think that Kåñëa consciousness is limited to a certain section of people, a certain section of devotees or a certain tract of land are generally prone to see the external features of the devotee. Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring the mahä-bhägavata to their platform. We experience such difficulty in propagating this Kåñëa consciousness all over the world. Unfortunately we are surrounded by neophyte Godbrothers who do not appreciate the extraordinary activities of spreading Kåñëa consciousness all over the world. They simply try to bring us to their platform, and they try to criticize us in every respect. We very much regret their naive activities and poor fund of knowledge. An empowered person who is actually engaged in the confidential service of the Lord should not be treated as an ordinary human being, for it is stated that unless one is empowered by Kåñëa, one cannot spread the Kåñëa consciousness movement all over the world.

When one thus criticizes a pure devotee, he commits an offense (vaiñëava-aparädha) that is very obstructive and dangerous for those who desire to advance in Kåñëa consciousness. A person cannot derive any spiritual benefit when he offends the lotus feet of a Vaiñëava. Everyone should therefore be very careful not to be jealous of an empowered Vaiñëava, or a çuddha-vaiñëava. It is also an offense to consider an empowered Vaiñëava an object of disciplinary action. It is offensive to try to give him advice or to correct him. One can distinguish between a neophyte Vaiñëava and an advanced Vaiñëava by their activities. The advanced Vaiñëava is always situated as the spiritual master, and the neophyte is always considered his disciple. The spiritual master must not be subjected to the advice of a disciple, nor should a spiritual master be obliged to take instructions from those who are not his disciples. This is the sum and substance of Çréla Rüpa Gosvämé’s advice in the sixth verse.

One should not impart spiritual instructions in the presence of a superior personality: Çrémad-Bhägavatam 3.4.26

uddhava uväca

nanu te tattva-saàrädhya

åñiù kauñäravo ‘ntike

säkñäd bhagavatädiñöo

martya-lokaà jihäsatä

Çré Uddhava said: You may take lessons from the great learned sage Maitreya, who is nearby and who is worshipable for reception of transcendental knowledge. He was directly instructed by the Personality of Godhead while He was about to quit this mortal world.

PURPORT: Although one may be well versed in the transcendental science, one should be careful about the offense of maryädä-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryädä-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. To be well versed in the transcendental science necessitates awareness of the techniques of spiritual science. Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Åñi to receive transcendental knowledge. Vidura wanted to accept Uddhava as his spiritual master, but Uddhava did not accept the post because Vidura was as old as Uddhava’s father and therefore Uddhava could not accept him as his disciple, especially when Maitreya was present nearby. The rule is that in the presence of a higher personality one should not be very eager to impart instructions, even if one is competent and well versed. So Uddhava decided to send an elderly person like Vidura to Maitreya, another elderly person, but he was well versed also because he was directly instructed by the Lord while He was about to quit this mortal world. Since both Uddhava and Maitreya were directly instructed by the Lord, both had the authority to become the spiritual master of Vidura or anyone else, but Maitreya, being elderly, had the first claim to becoming the spiritual master, especially for Vidura, who was much older than Uddhava. One should not be eager to become a spiritual master cheaply for the sake of profit and fame, but should become a spiritual master only for the service of the Lord. The Lord never tolerates the impertinence of maryädä-vyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one’s own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization.

The devotional service of a devotee who offends his spiritual master is spoiled: Çré Caitanya-caritämåta Antya-lélä 3.213 Purport.

While instructing Çréla Rüpa Gosvämé about the many restrictive rules and regulations for Vaiñëavas, Çré Caitanya Mahäprabhu has very vividly described the effects of offenses at the lotus feet of a Vaisëava. Yadi vaiñëava-aparädha uöhe häté mätä (Madhya-lélä 19.156). Offending or blaspheming a Vaiñëava has been described as the greatest offense, and it has been compared to a mad elephant. When a mad elephant enters a garden, it ruins all the creepers, flowers and trees. Similarly, if a devotee properly executing his devotional service becomes an offender at the lotus feet of his spiritual master or a Vaiñëava, his devotional service is spoiled.

If one offends the spiritual master, he falls down to the material platform to speculate: Çré Caitanya-caritämåta Antya-lélä 8.26

ei ye çré-mädhavendra çrépäda upekñä karila

sei aparädhe iìhära ‘väsanä’ janmila

Rämacandra Puré was thus denounced by Mädhavendra Puré. Due to his offense, gradually material desire appeared within him.

PURPORT: The word väsanä (“material desires”) refers to dry speculative knowledge. Such speculative knowledge is only material…. In the Bhakti-sandarbha (111) it is said: . …”Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation is one.”

In his Laghu-toñaëé commentary on Çrémad-Bhägavatam (10.2.32), Jéva Gosvämé says:…”Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead.” These are references from authoritative revealed scriptures. If one becomes an offender to his spiritual master or the Supreme Personality of Godhead, he falls down to the material platform to merely speculate.

If a disciple offends the spiritual master, he is rejected by the spiritual master and becomes fallen: Çré Caitanya-caritämåta Antya-lélä 8.99-100 Purport.

If one’s spiritual master rejects him, one becomes so fallen that he, like Rämacandra Puré, commits offenses even to the Supreme Personality of Godhead. Çré Caitanya Mahäprabhu did not consider the offenses of Rämacandra Puré, for the Lord considered him His spiritual master. However, his character instructed everyone about the result of offending the spiritual master.

Other Important Instructions Concerning the Qualifications, Characteristics and Duties of the Disciple.

The disciple becomes beloved to his spiritual master through good behavior, obedience, meekness and unhesitating service: Çrémad-Bhägavatam 2.9.41-42

taà näradaù priyatamo

rikthädänäm anuvrataù

çuçrüñamäëaù çélena

praçrayeëa damena ca

mäyäà vividiñan viñëor

mäyeçasya mahä-muniù

mahä-bhägavato räjan

pitaraà paryatoñayat

Närada, the most dear of the inheritor sons of Brahmä, always ready to serve his father, strictly follows the instructions of his father by his mannerly behavior, meekness and sense control.

PURPORT: Lord Brahmä, being the creator of all living beings in the universe, is originally the father of several well-known sons, like Dakña, the Catuùsanas, and Närada…. But out of them all, Närada is described here as the most beloved son of Brahmä because of good behavior, obedience, meekness and readiness to render service unto the father.

Qualifications of a sincere disciple: Çrémad-Bhägavatam 1.5.29

tasyaivaà me ‘nuraktasya

praçritasya hatainasaù

çraddadhänasya bälasya

däntasyänucarasya ca

I was very much attached to those sages. I was gentle in behavior, and all my sins were eradicated in their service. In my heart I had strong faith in them. I had subjugated the senses, and I was strictly following them with body and mind.

PURPORT: These are the necessary qualifications of a prospective candidate who can expect to be elevated to the position of a pure unadulterated devotee. Such a candidate Must always seek the association of pure devotees. One should not be misled by a pseudodevotee. He himself Must be plain and gentle to receive the instructions of such a pure devotee. A pure devotee is a completely surrendered soul unto the Personality of Godhead. He knows the Personality of Godhead as the supreme proprietor and all others as His servitors. And by the association of pure devotees only, one can get rid of all sins accuMuëdaka Upaniñad lated by mundane association. A neophyte devotee Must faithfully serve the pure devotee, and he should be very much obedient and strictly follow the instructions. These are the signs of a devotee who is determined to achieve success even in the existing duration of life.

The spiritual master is pleased to enlighten the disciple, provided the disciple is gentle, submissive and devoted: Çrémad-Bhägavatam 4.13.24

täàs tän kämän harir dadyäd

yän yän kämayate janaù

ärädhito yathaivaiña

tathä puàsäà phalodayaù

Vidura requested Maitreya: My dear brähmaëa, you are well conversant with all subjects, both past and future. Therefore I wish to hear from you all the activities of King Vena. I am your faithful devotee, so please explain this.

PURPORT: Vidura accepted Maitreya as his spiritual master. A disciple always inquires from the spiritual master, and the spiritual master answers the question, provided the disciple is very gentle and devoted. Çréla Viçvanätha Cakravarté Öhäkura said that by the mercy of the spiritual master one is benedicted with the mercy of the Supreme Lord. The spiritual master is not inclined to disclose all the secrets of transcendental science unless the disciple is very submissive and devoted. As stated in the Bhagavad-gétä, the process of receiving knowledge from the spiritual master entails submission, inquiry and service.

The qualifications of a bona fide disciple: Çré Caitanya-caritämåta Madhya-lélä 24.330

guru-lakñaëa, çiñya-lakñaëa, doìhära parékñaëa

sevya—bhagavän, sarva-mantra-vicäraëa

“In your book there should be the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master’s position. Similarly, the spiritual master can also be assured of the disciple’s position….”

PURPORT: The qualifications of a bona fide disciple are described in Çrémad-Bhägavatam (11.10.6) as follows:

amänya-matsaro dakño

nirmamo dåòha-sauùrdaù

asatvaro ‘rtha jijïäsur

anasüyur amogha-väk

The disciple Must have the following qualifications. He Must give up interest in the material bodily conception. He Must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, “I am this body” or “This thing belongs to me.” One Must love the spiritual master with unflinching faith, and one Must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He Must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be Kåñëa, the Supreme Personality of Godhead.

The disciple receives transcendental knowledge from the spiritual master in disciplic succession through surrender, inquiries and service: Çrémad-Bhägavatam 2.5.1

närada uväca

deva-deva namas te ‘stu

bhüta-bhävana pürvaja

tad vijänéhi yaj jïänam

ätma-tattva-nidarçanam

Çré Närada Muni asked Brahmäjé: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul.

PURPORT: Brahmäjé, the firstborn living entity, received knowledge directly from the Supreme Lord, and the same knowledge was imparted to Närada, the next disciple. Närada asked to receive the knowledge, and Brahmäjé imparted it upon being asked. Therefore, asking for transcendental knowledge from the right person and receiving it properly is the regulation of the disciplic succession. This process is recommended in the Bhagavad-gétä (4.2). The inquisitive student Must approach a qualified spiritual master to receive transcendental knowledge by surrender, submissive inquiries and service. Knowledge received by submissive inquiries and service is more effective than knowledge received in exchange for money. A spiritual master in the line of disciplic succession from Brahmä and Närada has no demand for dollars and cents. A bona fide student has to satisfy him by sincere service to obtain knowledge of the relation and nature of the individual soul and the Supersoul.

The sign of having accepted a bona fide guru-one speaks intelligently: The Science of Self-Realization, Chapters 2a, What is a Guru?

One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of having accepted a bona fide guru.

A disciple who has love for his spiritual master is endowed with all confidential knowledge: Çré Caitanya-caritämåta Madhya-lélä 17.15 Purport.

The word snigdha (very peaceful) and the word su-snigdha (affectionate) are … found in Çrémad-Bhägavatam (1.1.8):

brüyuù snigdhasya çiñyasya guravo guhyam apy uta.

“A disciple who has actual love for his spiritual master is endowed, by the blessings of the spiritual master, with all confidential knowledge.”

Çréla Çrédhara Svämé has commented that the word snigdhasya means premavataù. The word premavataù indicates that one has great love for his spiritual master.

Both the guru and the disciple Must be self-controlled: Çrémad-Bhägavatam 2.9.43 Purport.

A disciple is one who has voluntarily agreed to be disciplined in austerity by the spiritual master: Perfect Questions, Perfect Answers, Chapter 6.

Çréla Prabhupäda: … You have no mind to follow austerities, but when you accept a spiritual master, you have to carry out his order. That is austerity.

Çyämasundara: Even if you don’t want to practice austerity, you Must.

Çréla Prabhupada: Yes, you Must. Because you have surrendered to your spiritual master, his order is final. So even if you don’t like it, you have to do it. To please me.

Çyämasundara: Ah.

Çréla Prabhupäda: But you don’t like… [He laughs.] Nobody likes to fast, but the spiritual master says, “Today, fasting,” so what can be done? A disciple is one who has voluntarily agreed to be disciplined by the spiritual master. That is austerity.

After initiation, the disciple should engage in tapasya in devotional service: Çrémad-Bhägavatam 2.9.7 Purport.

To achieve success in life, one should follow the example of Lord Brahmä, the first living creature in the beginning of creation. After being initiated by the Supreme Lord to execute tapasya, he was fixed in his determination to do it, and although he could not find anyone besides himself, he could rightly understand that the sound was transmitted by the Lord Himself…. After being initiated by the proper spiritual master in the chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service.

The relationship between guru and disciple is spiritual: Teachings of Lord Kapila, the Son of Devahuti, Verse 28 Purport.

Even one who has a nice guru cannot remain Kåñëa conscious if he is determined to remain in the material world: Kåñëa Consciousness: The Topmost Yoga System, Chapter 3.

Even one who has a nice guru cannot remain Kåñëa conscious if he is determined to remain in this material world. If my determination is to remain in this material world to enjoy material life, then for me Kåñëa consciousness is impossible.

So-called disciples who take a spiritual master for an ulterior motive cannot understand Kåñëa consciousness: Çrémad-Bhägavatam 3.32.40 Purport.

There are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They … cannot understand what Kåñëa consciousness or devotional service is.

To attain happiness, one should engage his wealth and possessions in the service of the Lord under the guidance of a bona fide spiritual master: Çrémad-Bhägavatam 5.14.12 Purport.

The wealth and riches acquired through previous pious activities should not be misused for sense gratification. Enjoying them for sense gratification is like enjoying the fruits of a poisonous tree. Such activities will not help the conditioned soul in any way, neither in this life nor the next. However, if one engages his possessions in the service of the Lord under the guidance of a proper spiritual master, he will attain happiness both in this life and the next. Unless he does so, he eats a forbidden apple and thereby loses his paradise…. Material wealth and opulence attained through previous pious activities can be fully utilized for one’s benefit in this life and the next if one is Kåñëa conscious. One should not try to possess more than he needs for the bare necessities. If one gets more than is needed, the surplus should be fully engaged in the Lord’s service. That will make the conditioned soul, the world and Kåñëa happy, and this is the aim of life.

Whatever the disciple has (life, wealth, intelligence, words, etc.) should be offered to the spiritual master as a matter of duty (with heart and soul, not to gain material prestige): Çrémad-Bhägavatam 7.7.30

sarva-labdhärpaëena

Whatever one has in one’s possession should be offered to the spiritual master.

PURPORT: Whatever [the disciple] has in his possession should be dedicated to the spiritual master. Präëair arthair dhiyä väcä. Everyone has his life, his wealth, his intelligence and his words, and all of them should be offered to the Supreme Personality of Godhead through the via medium of the spiritual master. Everything should be offered to the spiritual master as a matter of duty, but the offering should be made to the spiritual master with heart and soul, not artificially to gain material prestige…. Whatever is offered to the spiritual master should be offered with love and affection, not for material adoration.

After initiation, the sincere disciple seriously chants the glories of the Lord for his own and for others’ benefit: Çrémad-Bhägavatam 1.6.26

nämäny anantasya hata-trapaù paöhan

guhyäni bhadräëi kåtäni ca smaran

gäà paryaöaàs tuñöa-manä gata-spåhaù

kälaà pratékñan vimado vimatsaraù

Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all over the earth, fully satisfied, humble and unenvious.

PURPORT: The life of a sincere devotee of the Lord is thus explained in a nutshell by Närada Muni by his personal example. Such a devotee, after his initiation by the Lord or His bona fide representative, takes very seriously chanting of the glories of the Lord and traveling all over the world so that others may also hear the glories of the Lord. Such devotees have no desire for material gain. They are conducted by one single desire: to go back to Godhead. This awaits them in due course on quitting the material body. Because they have the highest aim of life, going back to Godhead, they are never envious of anyone, nor are they proud of being eligible to go back to Godhead. Their only business is to chant and remember the holy name, fame and pastimes of the Lord and, according to personal capacity, to distribute the message for others’ welfare without motive of material gain.

After being convinced by the spiritual master that Kåñëa is the Supreme Personality of Godhead, the disciple engages in devotional service: Çré Caitanya-caritämåta Madhya-lélä 11.51 Purport.

Mahäräja Pratäparudra had firm faith in Bhaööäcärya, who declared Çré Caitanya Mahäprabhu to be the Supreme Personality of Godhead. Having firm faith in Bhaööäcärya as his spiritual master, King Pratäparudra immediately accepted Çré Caitanya Mahäprabhu as the Supreme Lord. Thus he began worshiping Çré Caitanya Mahäprabhu in his mind. This is the process of devotional service…. This process is very simple. One need only be firmly convinced by the spiritual master that Kåñëa is the Supreme Personality of Godhead. If one decides this, he can make further progress by thinking of Kåñëa, chanting of Krsëa and glorifying Him. There is no doubt that such a fully surrendered devotee will receive the blessings of Lord Kåñëa.

It is essential that the disciple offer guru-dakñiëä to his spiritual master in return for learning received: Kåñëa, the Supreme Personality of Godhead, 1970 Edition, Volume 2, Chapter 44.

Lord Kåñëa and Balaräma, the reservoir of all knowledge of arts and sciences, exhibited Their perfect understanding when They offered to serve Their teacher by awarding him anything he desired. This offering by the student to the teacher or spiritual master is called guru-dakñiëä. It is essential that a student satisfy the teacher in return for any learning received, either material or spiritual.

The disciple can never repay his debt to his spiritual master for receiving knowledge of Kåñëa from him: Çrémad-Bhägavatam 4.22.47

yair édåçé bhagavato gatir ätma-väda

ekäntato nigamibhiù pratipäditä naù

tuñyantv adabhra-karuëäù sva-kåtena nityaà

ko näma tat pratikaroti vinoda-pätram

Påthu Mahäräja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy.

PURPORT: Great personalities of the material world are very eager to render welfare service to human society, but actually no one can render better service than one who distributes the knowledge of spiritual realization in relation with the Supreme Personality of Godhead…. Saintly persons like the Kumäras, Närada, Prahläda, Janaka, Çukadeva Gosvämé, Kapiladeva, as well as the followers of such authorities as the Vaiñëava äcäryas and their servants, can render a valuable service to humanity by disseminating knowledge of the relationship between the Supreme Personality of Godhead and the living entity. Such knowledge is the perfect benediction for humanity.

Knowledge of Kåñëa is such a great gift that it is impossible to repay the benefactor. Therefore Påthu Mahäräja requested the Kumäras to be satisfied by their own benevolent activities, which involved delivering souls from the clutches of mäyä. The King saw that there was no other way to satisfy them for their exalted activities. The word vinoda-pätram can be divided into two words, vinä and udapätram, or can be understood as one word, vinoda-pätram, which means joker. A joker’s activities simply arouse laughter, and a person who tries to repay the spiritual master or teacher of the transcendental message of Kåñëa becomes a laughingstock just like a joker because it is not possible to repay such a devotee. The best friend and benefactor of all people is one who awakens humanity to its original Kåñëa consciousness.

A disciple, and the work with which he is entrusted, are blessed if he is authorized by his spiritual master: Çrémad-Bhägavatam 3.9.29

çré-bhagavän uväca

mä veda-garbha gäs tandréà

sarga udyamam ävaha

tan mayäpäditaà hy agre

yan mäà prärthayate bhavän

The Supreme Personality of Godhead then said: O Brahmä, O depth of Vedic wisdom, be neither depressed nor anxious about the execution of creation. What you are begging from Me has already been granted before.

PURPORT: Any person authorized by either the Lord or by His bona fide representative is already blessed, as is the work entrusted to him. Of course, the person entrusted with such a responsibility should always be aware of his incapability and Must always look for the mercy of the Lord for the successful execution of his duty. One should not be puffed up because he is entrusted with certain executive work. Fortunate is he who is so entrusted, and if he is always fixed in the sense of being subordinate to the will of the Supreme, he is sure to come out successful in the discharge of his work. Arjuna was entrusted with the work of fighting on the Battlefield of Kurukñetra, and before he was so entrusted, the Lord had already arranged for his victory. But Arjuna was always conscious of his position as subordinate to the Lord, and thus he accepted Him as the supreme guide in his responsibility. Anyone who takes pride in doing responsible work but does not give credit to the Supreme Lord is certainly falsely proud and cannot execute anything nicely. Brahmä and persons in the line of his disciplic succession who follow in his footsteps are always successful in the discharge of loving transcendental service to the Supreme Lord.

Remembrance of the spiritual master destroys all difficulties: Çré Caitanya-caritämåta Ädi-lélä 1.20-21 Purport.

In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions. Such remembrance destroys all difficulties and very easily enables one to furfill his own desires.

A disciple who is a very strong devotee can carry his spiritual master with him to Vaikuëöhaloka: Çrémad-Bhägavatam 4.12.32-33

sa ca svarlokam ärokñyan

sunétià jananéà dhruvaù

anvasmarad agaà hitvä

dénäà yäsye tri-viñöapam

iti vyavasitaà tasya

vyavasäya surottamau

darçayäm äsatur devéà

puro yänena gacchatém

The great associates of Vaikuëöhaloka, Nanda and Sunanda, could understand the mind of Dhruva Mahäräja, and thus they showed him that his mother, Sunéti, was going forward in another plane.

PURPORT: This incident proves that the çikñä or dékñä-guru who has a disciple who strongly executes devotional service like Dhruva Mahäräja can be carried by the disciple even though the instructor is not as advanced. Although Sunéti was an instructor to Dhruva Mahäräja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Mahäräja did. Still, Dhruva Mahäräja was able to take his mother with him. Similarly, Prahläda Mahäräja also delivered his atheistic father, Hiraëyakaçipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikuëöhaloka either his father, mother or çikñä or dékñä-guru. Çréla Bhaktisiddhänta Sarasvaté Öhäkura used to say, “If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission-propagating Kåñëa consciousness-to be successful.” The Kåñëa consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Mahäräja, then he will be able to carry me with him to Vaikuëöhaloka.

In all actions, the spiritual master Must be consulted: Çrémad-Bhägavatam 1.10.36 Purport.

In all actions, the experienced guide, the spiritual master, who is the manifested mercy of the Lord, should always be consulted, and the path of progress will be assured.

The disciple, never thinking himself independent of his spiritual master, should submit to him all doubts: Çré Caitanya-caritämåta Ädi-lélä 7.80

pägala ha-iläì ämi, dhairya nähi mane

eta cinti’ nivediluì gurura caraëe

“I saw that I had become mad by chanting the holy name, and immediately submitted this at the lotus feet of My spiritual master.”

PURPORT: Çré Caitanya Mahäprabhu, as an ideal teacher, shows us how a disciple should deal with his spiritual master. Whenever there is doubt regarding any point, he should refer the matter to his spiritual master for clarification. Çré Caitanya Mahäprabhu said that while chanting and dancing He had developed the kind of mad ecstasy that is possible for only a liberated soul. Yet even in His liberated position, He referred everything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the spiritual master, but Must refer to him as soon as there is some doubt regarding our progressive spiritual life.

The disciple Must not tolerate blasphemy committed against the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 10.85 Purport.

A materialist who was very proud of his reputation as a great Sanskrit scholar approached Çré Rüpa and Sanätana to argue with them about the revealed scriptures. Çréla Rüpa Gosvämé and Sanätana Gosvämé, not wanting to waste their time, gave him a written statement that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jéva Gosvämé for a similar certificate of defeat, but Jéva Gosvämé did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jéva Gosvämé to stop such a dishonest scholar from advertising that he had defeated Çréla Rüpa Gosvämé and Sanätana Gosvämé, but due to their illiteracy the sahajiyä class refer to this incident to accuse Çréla Jéva Gosvämé of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one’s own honor is insulted. But when Lord Viñëu or the äcäryas are blasphemed, one should not be humble and meek but Must act…. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaiñëavas, one should be neither humble nor meek; one Must take proper steps to counteract such blasphemy. This is the duty of a servant of a guru and Vaiñëavas. Anyone who understands the principle of eternal servitude to the guru and Vaiñëavas will appreciate the action of Çré Jéva Gosvämé in connection with the so-called scholar’s victory over his gurus, Çréla Rüpa Gosvämé and Çréla Sanätana Gosvämé.

A first-class devotee is one who has strictly followed the rules and regulations of devotional service under the training of a bona fide spiritual master: Lecture on The Nectar of Devotion, Calcutta January 27, 1973.

Devotees can be divided into three classes. The first or uppermost class is described as follows: one is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures. He can very nicely present conclusions with perfect discretion and can consider the ways of devotional service in a decisive way. He understands perfectly that the ultimate goal of life is to attain to the transcendental loving service of Kåñëa, and he knows that Kåñëa is the only object of worship and love. This first-class devotee is one who has strictly followed the rules and regulations under the training of a bona fide spiritual master and has sincerely obeyed him in accord with revealed scriptures. Thus being fully trained to preach and become a spiritual master himself, he is considered first class. A first-class devotee never deviates from the principles of higher authority, and he attains firm faith in the scriptures by understanding with all reasons and arguments.

The disciple Must offer respects and suitable prayers when approaching his spiritual master: Kåñëa, the Supreme Personality of Godhead, Chapter 89.

It is the duty of a son or a disciple to offer respects and recite suitable prayers when he approaches his father or spiritual master.

Talks between the spiritual master and the disciple are serious: Bhagavad-gétä As It Is 2.7 Purport.

[Arjuna] offers himself to Kåñëa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master.

Çréla Prabhupäda’s prayer to his Guru Mahäräja for realization of his position as the eternal servant of Kåñëa: The Science of Self-Realization, Chapter 2b, The Absolute Necessity of a Spiritual Master.

The Science of Self-Realization the coming crores of births of the sojourn of my life, but I am confident that some day or other I shall be delivered from this mire of delusion in which I am at present so deeply sunk. Therefore let me with all my earnestness pray at the lotus feet of my divine master to allow me to suffer the lot for which I am destined due to my past misdoings, but to let me have this power of recollection: that I am nothing but a tiny servant of the Almighty Absolute Godhead, realized through the unflinching mercy of my divine master. Let me therefore bow down at his lotus feet with all the humility at my command.

In the spiritual master’s old age, the disciple should actively preach so that the spiritual master can render nirjana-bhajana, solitary worship of the Lord:

When disciples are grown up and are able to preach, the spiritual master should retire and sit down in a solitary place to write and execute nirjana-bhajana. This means sitting silently in a solitary place and executing devotional service…. The devotees of the International Society for Krishna Consciousness now render service as preachers in various parts of the world. Now they can allow the spiritual master to retire from active preaching work. In the last stage of the spiritual master’s life, the devotees of the spiritual master should take preaching activities into their own hands. In this way the spiritual master can sit down in a solitary place and render nirjana-bhajana…. when the spiritual master retires for nirjana-bhajana, some of his advanced devotees follow him and engage in his personal service.

Çrémad-Bhägavatam 4.28.33-34

The disciple should not blindly accept his spiritual master as God Himself: Çrémad-Bhägavatam 2.5.7

sa bhavän acarad ghoraà

yat tapaù susamähitaù

tena khedayase nas tvaà

parä-çaìkäà ca yacchasi

Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.

PURPORT: Following in the footsteps of Çré Närada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Närada Muni accepted Brahmä as the Supreme due to Lord Brahmä’s wonderful acts in creation, but doubts arose in him when he saw that Lord Brahmä also worshiped some superior authority. The Supreme is supreme and He has no worshipable superior. The ahaìgrahopäsitä, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God.

Before speaking on transcendental knowledge, one should first offer one’s obeisances to one’s spiritual master: Çrémad-Bhägavatam 7.1.4-5

çré-åñir uväca

sädhu påñöaà mahäräja

hareç caritam adbhutam

yad bhägavata-mähätmyaà

bhagavad-bhakti-vardhanam

géyate paramaà puëyam

åñibhir näradädibhiù

natvä kåñëäya munaye

kathayiñye hareù kathä

The great sage Çukadeva Gosvämé said:… Let me offer my respectful obeisances unto Çréla Vyäsadeva and then begin describing topics concerning the activities of Lord Hari.

PURPORT: In this verse Çukadeva Gosvämé offers his respectful obeisances kåñëäya Muëdaka Upaniñad naye, which means to Kåñëa-Dvaipäyana Vyäsa. One Must first offer one’s respectful obeisances to one’s spiritual master. Çukadeva Gosvämé’s spiritual master is his father, Vyäsadeva, and therefore he first offers his respectful obeisances to Kåñëa-Dvaipäyana Vyäsa and then begins describing topics of Lord Hari.

The disciple offers obeisances not only to his own spiritual master, but to the entire paramparä: Çré Caitanya-caritämåta Ädi-lélä Introduction.

In the beginning of Caitanya-caritämåta, Kåñëadäsa Kaviräja Gosvämé writes: “I offer my respects to my spiritual masters.” He uses the plural here to indicate the disciplic succession. It is not that he offers obeisances to his spiritual master alone but to the whole paramparä, the chain of disciplic succession beginning with Lord Kåñëa Himself. Thus the guru is addressed in the plural to show the author’s highest respect for all the Vaiñëavas.

The disciple should offer respectful obeisances unto the lotus feet of his instructing spiritual masters: Çré Caitanya-caritämåta Ädi-lélä 1.36-37

çré-rüpa, sanätana, bhaööa-raghunätha

çré-jéva, gopäla-bhaööa, däsa-raghunätha

ei chaya guru—çikñä-guru ye ämära

täì’-sabära päda-padme koöi namaskära

The instructing spiritual masters are Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Bhaööa Raghunätha, Çré Jéva Gosvämé, Çré Gopäla Bhaööa Gosvämé and Çréla Raghunätha däsa Gosvämé. These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet.

Only initiated disciples should be allowed to touch the feet of the spiritual master: Çré Caitanya-caritämåta Ädi 17.243-45

eka-dina mahäprabhura nåtya-avasäne

eka brähmaëé äsi’ dharila caraëe

caraëera dhüli sei laya vära vära

dekhiyä prabhura duùkha ha-ila apära

sei-kñaëe dhäïä prabhu gaìgäte paòila

nityänanda-haridäsa dhari’ uöhäila

One day when Çré Caitanya Mahäprabhu had finished His dancing, a woman, the wife of a brähmaëa, came there and caught hold of His lotus feet. As she took the dust of His lotus feet again and again, the Lord became unlimitedly unhappy. Immediately He ran to the River Ganges and jumped in to counteract the sinful activities of that woman. Lord Nityänanda and Haridäsa Öhäkura caught Him and raised Him from the river.

PURPORT: This holding of a great personality’s lotus feet is certainly very good for the person who takes the dust, but this example of Çré Caitanya Mahäprabhu’s unhappiness indicates that a Vaiñëava should not allow anyone to take dust from his feet. One who takes the dust of a great personality’s lotus feet transfers his sinful activities to that great personality. Unless one is very strong, he Must suffer the sinful activities of the person who takes the dust. Therefore ordinarily it should not be allowed. Sometimes in big meetings people come to take the same advantage by touching our feet. On account of this, sometimes we have to suffer from some disease. As far as possible, no outsider should be allowed to touch one’s feet to take dust from them. Çré Caitanya Mahäprabhu personally showed this by His example…. Çré Caitanya Mahäprabhu is God Himself, but He was playing the part of a preacher. Every preacher should know that being allowed to touch a Vaiñëava’s feet and take dust may be good for the person who takes it, but it is not good for the person who allows it to be taken. As far as possible, this practice should ordinarily be avoided. Only initiated disciples should be allowed to take this advantage, not others. Those who are full of sinful activities should generally be avoided.

To stand up before the spiritual master to show him respect is an item of regulative devotional service: Çré Caitanya-caritämåta Madhya-lélä 22.122 Purport.

“One should also… (14) stand up before the Deity and the spiritual master just to show them respect….

Etiquette to observe when receiving the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 24.274-75

tabe sei vyädha doìhäre aìgane änila

kuçäsana äni’ doìhäre bhaktye vasäila

jala äni’ bhaktye doìhära päda prakñälila

sei jala stré-puruñe piyä çire la-ila

“The hunter then received both the great sages in the courtyard of his house. He spread out a straw mat for them to sit upon, and with great devotion he begged them to sit down. He then fetched water and washed the sages’ feet with great devotion. Then both husband and wife drank that water and sprinkled it on their heads.”

PURPORT: This is the process one should follow when receiving the spiritual master or someone on the level of the spiritual master. When the spiritual master comes to the residence of the disciples, the disciples should follow in the footsteps of the former hunter. It doesn’t matter what one was before initiation. After initiation, one Must learn the etiquette mentioned herein.

The pure disciple can ask a favor from his spiritual master after satisfying him fully: Çrémad-Bhägavatam 3.22.8 Purport.

When a disciple is perfectly in consonance with the spiritual master, having received his message and executed it perfectly and sincerely, he has a right to ask a particular favor from the spiritual master. Generally a pure devotee of the Lord or a pure disciple of a bona fide spiritual master does not ask any favor either from the Lord or the spiritual master, but even if there is a need to ask a favor from the spiritual master, one cannot ask that favor without satisfying him fully.

The spiritual master is naturally victorious in an argument with the disciple: Çré Caitanya-caritämåta Madhya-lélä 10.172-75

bhaööäcärya kahe,-bhäraté, dekhi tomära jaya

prabhu kahe,-yei kaha, sei satya haya

guru-çiñya-nyäye satya çiñyera paräjaya

bhäraté kahe,-eho nahe, anya hetu haya

bhakta öhäïi hära’ tumi,-e tomära svabhäva

ära eka çuna tumi äpana prabhäva

äjanma karinu muïi ‘niräkära’-dhyäna

tomä dekhi’ ‘kåñëa’ haila mora vidyamäna

The disciple should not desire material profit from his spiritual master, and the spiritual master should not bestow benedictions upon the disciple to maintain a prestigious position: Çrémad-Bhägavatam 7.10.5 Purport.

The faithful disciple will collect some earth from the birthsite of his spiritual master and eat a small portion daily: Çré Caitanya-caritämåta Ädi-lélä 9.11 Purport.

To teach others by example how to be a faithful disciple of one’s spiritual master, Çré Caitanya Mahäprabhu, the Supreme Personality of Godhead, visited the birthplace of Éçvara Puré at Kämarhaööy and collected some earth from his birthsite. This He kept very carefully, and He used to eat a small portion of it daily.

After studying the Vedas under the spiritual master and reMuëdaka Upaniñad nerating him, the disciple, following the spiritual master’s order, should become a gåhastha, vänaprastha or sannyäsé: Çrémad-Bhägavatam 7.12.14 Purport.

[After studying the Vedas under the spiritual master] if possible the student or disciple should reward the spiritual master with the reMuëdaka Upaniñad neration the spiritual master requests, and then, following the spiritual master’s order, the disciple should leave and accept one of the other äçramas, namely the gåhastha-äçrama, vänaprastha äçrama or sannyäsa-äçrama, as he desires.

Spiritual Initiation (Dékñä).

The definition of dékñä: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

Çréla Jéva Gosvämé explains dékñä in his Bhakti-sandarbha (283):

divyaà jïänaà yato dadyät

kuryät päpasya saìkñayam

tasmät dékñeti sä proktä

deçikais tattva-kovidaiù

“Dékñä is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as dékñä.”

The meaning of dékñä: Çré Caitanya-caritämåta Madhya-lélä 4.111 Purport.

Dékña actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.

The Necessity and Purpose of Initiation:

One’s actual connection with Kåñëa is established at the time of initiation by a bona fide spiritual master: The Nectar of Devotion, Introduction.

This relationship [with Kåñëa] is established by connecting oneself with the bona fide spiritual master who is the direct representative of Kåñëa in disciplic succession…. The connection with the spiritual master is called initiation. From the date of initiation by the spiritual master, the connection between Kåñëa and a person cultivating Kåñëa consciousness is established. Without initiation by a bona fide spiritual master, the actual connection with Kåñëa consciousness is never performed.

Unless properly initiated, one’s devotional activities are useless and one can descend again into the animal species: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

According to the Vaiñëava regulative principles, one Must be initiated as a brähmaëa. The Hari-bhakti-viläsa (2.6) quotes the following injunction from the Viñëu-yämala:

adékñitasya vämoru

kåtaà sarvaà nirarthakam

paçu-yonim aväpnoti

dékñä-virahito janaù

“Unless one is initiated by a bona fide spiritual master, all his devotional activities are useless. A person who is not properly initiated can descend again into the animal species.”

The purpose of initiation: Çré Caitanya-caritämåta Madhya-lélä 9.61 Purport.

It is the spiritual master who delivers the disciple from the clutches of mäyä by initiating him into the chanting of the Hare Kåñëa mahä-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. In other words, the spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Viñëu. This is the purpose of dékñä, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness.

Initiation by and following the order of a spiritual master as part of sädhana-bhakti: Bhakti-rasämåta-sindhu 1.4.15-16 [cited: Çré Caitanya-caritämåta Madhya-lélä 23.14-15]

“In the beginning there Must be faith. Then one becomes interested in association with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sädhana-bhakti, the execution of devotional service according to the regulative principles.”

The initiation ceremony is called upanéti, the function that brings one nearer to the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

A bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanéti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a çüdra.

To carry the Supreme Personality of Godhead within one’s heart, one Must be initiated by another person who does: Çrémad-Bhägavatam 10.2.18

tato jagan-maìgalam acyutäàçaà

samähitaà çüra-sutena devé

dadhära sarvätmakam ätma-bhütaà

käñöhä yathänanda-karaà manastaù

Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devaké. Devaké, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kåñëa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.

PURPORT: As indicated here by the word manastaù, the Supreme Personality of Godhead was transferred from the core of Vasudeva’s mind or heart to the core of the heart of Devaké. We should note carefully that the Lord was transferred to Devaké not by the ordinary way for a human being, but by dékñä, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one’s own heart…. Yogés meditate upon the Supreme Person within the mind. For a devotee, however, the Lord is present, and His presence need only be awakened through initiation by a bona fide spiritual master.

In second birth, one accepts the spiritual master as father and the Vedas as mother: Çrémad-Bhägavatam 3.24.15 Purport.

Human beings Must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother.

A civilized man Must be twice-born by contact with a spiritual master: Çrémad-Bhägavatam 3.5.7 Purport.

A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man Must be twice-born, otherwise he is no more than the lower animals.

Initiation by a bona fide spiritual master changes the disciple’s life: Çrémad-Bhägavatam 1.6.5 Purport.

In his previous life, when Näradajé was impregnated with spiritual knowledge by the grace of the great sages, there was a tangible change in his life, although he was only a boy of five years. That is an important symptom visible after initiation by the bona fide spiritual master. Actual association of devotees brings about a quick change in life for spiritual realization.

When one is initiated and follows the principles, one attains freedom from the contamination of material life: Nectar of Instruction Text 7 Purport.

If one is sincere, he is initiated, and this stage is called bhajana-kriyä. One then actually engages in the service of the Lord by regularly chanting the Hare Kåñëa mahä-mantra, sixteen rounds daily, and refraining from illicit sex, intoxicants, meat-eating and gambling. By bhajana-kriyä one attains freedom from the contamination of materialistic life. He no longer goes to a restaurant or hotel to taste so-called palatable dishes made with meat and onions, nor does he care to smoke or drink tea or coffee. He not only refrains from illicit sex, but avoids sex life entirely. Nor is he interested in wasting his time in speculating or gambling. In this way it is to be understood that one is becoming cleansed of unwanted things (anartha-nivåtti). The word anartha refers to unwanted things. Anarthas are vanquished when one becomes attached to the Kåñëa consciousness movement.

Initiation aids in the chanting of Hare Kåñëa and the awakening of Kåñëa consciousness: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

The chanting of the Hare Kåñëa mahä-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in païcarätra-vidhi (Deity worship), his Kåñëa consciousness will awaken very soon, and his identification with the material world will be vanquished. The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. At such a time, when one is situated on the absolute platform, he can understand that the holy name of the Lord and the Lord Himself are identical. At that stage of realization, the holy name of the Lord, the Hare Kåñëa mantra, cannot be identified with any material sound. If one accepts the Hare Kåñëa maha-mantra as a material vibration, he falls down. One should worship and chant the holy name of the Lord by accepting it as the Lord Himself. One should therefore be properly initiated according to revealed scriptures under the direction of a bona fide spiritual master.

Anyone can join ISKCON and become twice-born (and thus be able to understand the Lord): Çrémad-Bhägavatam 4.12.48 Purport.

Anyone can join the International Society for Krishna Consciousness and be initiated to become twice-born. As recommended by Sanätana Gosvämé, by the process of initiation and authorized training, any man can become twice-born. The first birth is made possible by the parent, and the second birth is made possible by the spiritual father and Vedic knowledge. Unless one is twice-born one cannot understand the transcendental characteristics of the Lord and His devotees.

To engage in Vedic rituals or to properly worship the holy name, one Must be initiated as a brähmaëa: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

The regulative principles of dékñä are explained in the Hari-bhakti-viläsa (2.3-4) and in Bhakti-sandarbha (283). As stated:

dvijänäm anupetänäà/ sva-karmädhyayanädisu

yathädhikäro nästéha/ syäc copanayanäd anu

tathäträdékñitänäà tu/ mantra-devärcanädiñu

nädhikäro ‘sty ataù kuryäd/ ätmänaà çiva-saàstutam

“Even though born in a brähmaëa family, one cannot engage in Vedic rituals without being initiated and having a sacred thread. Although born in a brähmaëa family, one becomes a brähmaëa after initiation and the sacred thread ceremony. Unless one is initiated as a brähmaëa, he cannot worship the holy name properly.”

Qualifications and Requirements for Receiving Initiation.

The qualifications for initiation: The Science of Self-Realization, Chapter 2a, What is a Guru?

Reporter: If I wanted to be initiated into your Society, what would I have to do?

Çréla Prabhupada: First of all, you’d have to give up illicit sex life.

Reporter: Does that include all sex life? What is illicit sex life?

Çréla Prabhupäda: Illicit sex is sex outside of marriage. Animals have sex with no restrictions, but in human society there are restrictions. In every country and in every religion, there is some system of restricting sex life. You would also have to give up all intoxicants, including tea, cigarettes, alcohol, marijuana-anything that intoxicates.

Reporter: Anything else?

Çréla Prabhupada: You’d also have to give up eating meat, eggs, and fish. And you’d have to give up gambling as well. Unless you gave up these four sinful activities, you could not be initiated.

Reporter: Does “surrender” mean that someone would have to leave his family?

Çréla Prabhupäda: No.

Reporter: But suppose I were to become an initiate. Wouldn’t I have to come and live in the temple?

Çréla Prabhupäda: Not necessarily.

Reporter: Can I stay at home?

Çréla Prabhupäda: Oh, yes.

Reporter: What about work? Would I have to give up my job?

Çréla Prabhupäda: No, you’d simply have to give up your bad habits and chant the Hare Kåñëa mantra on these beads-that’s all.

Reporter: Would I have to give any financial support?

Çréla Prabhupäda: No, that is your voluntary wish. If you give, that’s all right. And if you don’t, we don’t mind. We do not depend on anyone’s financial contribution. We depend on Kåñëa.

Reporter: I wouldn’t have to give any money at all?

Çréla Prabhupada: No.

Reporter: Is this one of the main things that distinguishes the genuine guru from the fake guru?

Çréla Prabhupada: Yes, a genuine guru is not a businessman. He is a representative of God.

Vaiñëavas do not accept disciples who do not follow the regulative principles: Çré Caitanya-caritämåta Ädi-lélä 12.50 Purport.

Materialistic persons who are not inclined to give up their sinful activities like illicit sex, intoxication, gambling and meat-eating sometimes want to become our disciples, but, unlike professional spiritual masters who accept disciples regardless of their condition, Vaiñëavas do not accept such cheap disciples. One Must at least agree to abide by the rules and regulations for a disciple before a Vaiñëava äcärya can accept him.

In taking initiation, the disciple Must give up the principles of material life-illicit sex, intoxication, gambling and meat- eating: Çrémad-Bhägavatam 6.5.20 Purport.

One should be initiated into following the principles of çästra. In offering initiation, our Kåñëa consciousness movement asks one to come to the conclusion of çästra by taking the advice of the supreme speaker of the çästra, Kåñëa, forgetting the principles of the materialistic way of life. Therefore the principles we advise are no illicit sex, no intoxication, no gambling and no meat-eating. These four types of engagement will enable an intelligent person to get free from the materialistic life and return home, back to Godhead.

At the time of initiation, one Must give up all sinful activities: Çrémad-Bhägavatam Introduction.

When the Lord was invoking His Sudarçana cakra and Çréla Nityänanda Prabhu was imploring Him to forgive the two brothers, both the brothers fell down at the lotus feet of the Lord and begged His pardon for their gross behavior. The Lord was also asked by Nityänanda Prabhu to accept these repenting souls, and the Lord agreed to accept them on one condition, that they henceforward completely give up all their sinful activities and habits of debauchery. Both the brothers agreed and promised to give up all their sinful habits, and the kind Lord accepted them and did not again refer to their past misdeeds.

This is the specific kindness of Lord Caitanya. In this age no one can say that he is free from sin. It is impossible for anyone to say this. But Lord Caitanya accepts all kinds of sinful persons on the one condition that they promise not to indulge in sinful habits after being spiritually initiated by the bona fide spiritual master … in this Kali-yuga practically all people are of the quality of Jagäi and Mädhäi. If they want to be relieved from the reactions of their misdeeds, they Must take shelter of Lord Caitanya Mahäprabhu and after spiritual initiation thus refrain from those things which are prohibited in the çästras.

At the time of initiation, the disciple agrees to give up sinful activity and to execute the order of the spiritual master: Çré Caitanya-caritämåta Madhya-lélä 24.256

vyädha kahe,—‘yei kaha, sei ta’ kariba’

närada kahe,—‘dhanuka bhäìga, tabe se kahiba’

“The hunter then said, ‘My dear sir, whatever you say I shall do.’ Närada immediately ordered him, ‘First of all, break your bow. Then I shall tell you what is to be done.”

PURPORT: This is the process of initiation. The disciple Must admit that he will no longer commit sinful activity-namely illicit sex, meat-eating, gambling and intoxication. He promises to execute the order of the spiritual master. Then the spiritual master takes care of him and elevates him to spiritual emancipation.

The requirements of initiation: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

We do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation Must first attend ärati and classes in the çästras, practice the regulative principles and associate with other devotees. When one is actually advanced in the puraçcaryä-vidhi, he is recommended by the local temple president for initiation. It is not that anyone can be suddenly initiated without meeting the requirements. When one is further advanced by chanting the Hare Kåñëa mantra sixteen rounds daily, following the regulative principles and attending classes, he receives the sacred thread (brahminical recognition) after the second six months.

The qualifications for first and second initiations: Çré Caitanya-caritämåta Madhya-lélä 24.330

guru-lakñaëa, çiñya-lakñaëa, doìhära parékñaëa

sevya—bhagavän, sarva-mantra-vicäraëa

PURPORT: A disciple’s qualifications Must be observed by the spiritual master before he is accepted as a disciple. In our Kåsëa consciousness movement, the requirement is that one Must be prepared to give up the four pillars of sinful life-illicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiñëava servant and initiated to chant the Hare Kåñëa mahä-mantra at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master or his representative for at least six months to a year. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brähmaëa.

The requirements for first, second and sannyäsa initiation: Çré Caitanya-caritämåta Ädi-lélä 17.265 Purport.

All the students of the Kåñëa consciousness movement have undergone the regular process of initiation. As enjoined in the Hari-bhakti-viläsa by Sanätana Gosvämé, tathä dékñä-vidhänena dvijatvaà jäyate nåëäm: by the regular process of initiation, any man can become a brähmaëa. Thus in the beginning the students of our Kåñëa consciousness movement agree to live with devotees, and gradually, having given up four prohibited activities-illicit sex, gambling, meat-eating and intoxication—they become advanced in the activities of spiritual life. When one is found to be regularly following these principles, he is given the first initiation (hari-näma), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals. After some time, when he advances still further and is willing to give up this material world, he is given the sannyäsa order. At that time he receives the title svämé or gosvämé, both of which mean “master of the senses.”

The qualifications for initiation-disinterest in material enjoyment and interest in the Absolute Truth: Nectar of Instruction Text 5 Purport.

Dékñä, or spiritual initiation, is explained in the Bhakti-sandarbha (868) by Çréla Jéva Gosvämé:

divyaà jïänaà yato dadyät

kuryät päpasya saìkñayam

tasmäd dékñeti sä proktä

deçikais tattva-kovidaiù

“By dékñä one gradually becomes disinterested in material enjoyment and gradually becomes interested in spiritual life.”

We have seen many practical examples of this, especially in Europe and America. Many students who come to us from rich and respectable families quickly lose all interest in material enjoyment and become very eager to enter into spiritual life. Although they come from very wealthy families, many of them accept living conditions that are not very comfortable. Indeed, for Kåsna’s sake they are prepared to accept any living condition as long as they can live in the temple and associate with the Vaiñëavas. When one becomes so disinterested in material enjoyment, he becomes fit for initiation by the spiritual master. For the advancement of spiritual life Çrémad-Bhägavatam (6.1.13) prescribes: tapasä brahmacaryeëa çamena ca damena ca. When a person is serious about accepting dékñä, he Must be prepared to practice austerity, celibacy and control of the mind and body. If one is so prepared and is desirous of receiving enlightenment (divyaà jïänam), he is fit for being initiated. Divyaà jïänam is technically called tad-vijïäna, or knowledge about the Supreme. Tad-vijïänärthaà sa gurum eväbhigacchet: [Muëdaka Upaniñad 1.2.12] when one is interested in the transcendental subject matter of the Absolute Truth, he should be initiated. Such a person should approach a spiritual master in order to take dékñä. Çrémad-Bhägavatam (11.3.21) also prescribes:

tasmäd guruà prapadyeta jijïäsuù çreya uttamam.

“When one is actually interested in the transcendental science of the Absolute Truth, he should approach a spiritual master.”

One should not accept a spiritual master without following his instructions. Nor should one accept a spiritual master just to make a fashionable show of spiritual life. One Must be jijïäsu, very much inquisitive to learn from the bona fide spiritual master. The inquiries one makes should strictly pertain to transcendental science (jijïäsuù çreya uttamam). The word uttamam refers to that which is above material knowledge. Tama means “the darkness of this material world,” and ut means “transcendental.” Generally people are very interested in inquiring about mundane subject matters, but when one has lost such interest and is simply interested in transcendental subject matters, he is quite fit for being initiated.

One should approach a spiritual master only if he is actually eager for enlightenment: Çrémad-Bhägavatam 6.15.16

tasmäd yuväà grämya-paçor

mama müòha-dhiyaù prabhü

andhe tamasi magnasya

jïäna-dépa udéryatäm

Because you are great personalities, you can give me real knowledge. I am as foolish as a village animal like a pig or dog because I am merged in the darkness of ignorance. Therefore, please ignite the torch of knowledge to save me.

PURPORT: This is the way to receive knowledge. One Must submit oneself at the lotus feet of great personalities who can actually deliver transcendental knowledge. It is therefore said, tasmäd guruà prapadyeta jijïäsuù çreya uttamam: [Çrémad-Bhägavatam 11.3.21] “One who is inquisitive to understand the highest goal and benefit of life Must approach a bona fide spiritual master and surrender unto him.” Only one who is actually eager to receive knowledge to eradicate the darkness of ignorance is eligible to approach a guru, or spiritual master. The guru should not be approached for material benefits. One should not approach a guru just to cure some disease or receive some miraculous benefit. This is not the way to approach the guru. Tad-vijïänärtham: one should approch the guru to understand the transcendental science of spiritual life. Unfortunately, in this age of Kali there are many bogus gurus who display magic to their disciples, and many foolish disciples want to see such magic for material benefits. These disciples are not interested in pursuing spiritual life to save themselves from the darkness of ignorance.

The spiritual master Must not initiate an unworthy person: Çrémad-Bhägavatam 3.32.42 Purport.

The spiritual master Must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master Must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated.

The bhakti-vedäntas impartially initiate everyone into spiritual life: Çrémad-Bhägavatam 1.5.24 Purport.

The bhakti-vedäntas are impartial in distributing the transcendental knowledge of devotional service. To them no one is enemy or friend; no one is educated or uneducated. No one is especially favorable, and no one is unfavorable. The bhakti-vedäntas see that the people in general are wasting time in false sensuous things. Their business is to get the ignorant mass of people to reestablish the lost relationship with the Personality of Godhead. By such endeavor, even the most forgotten soul is roused up to the sense of spiritual life, and thus being initiated by the bhakti-vedäntas, the people in general gradually progress on the path of transcendental realization.

The spiritual master, not caring for a person’s material condition, gives shelter to any person and engages him in spiritual life: Çré Caitanya-caritämåta Madhya-lélä 10.54

räya kahe,-ämi çüdra, viñayé, adhama

tabu tumi sparça,-ei éçvara-lakñaëa

After hearing Çré Caitanya Mahäprabhu’s praise, Bhavänanda Räya submitted, “I am in the fourth class of the social order, and I engage in mundane affairs. Although I am very fallen, You have still touched us. This is proof that You are the Supreme Personality of Godhead.”

PURPORT: Those who are highly advanced in spiritual understanding do not care about a person’s material condition. A spiritually advanced person sees the spiritual identity of every living being, and consequently he makes no distinction between a learned brähmaëa, a dog, a caëòäla or anyone else. He is not influenced by the material body but sees a person’s spiritual identity. Consequently Bhavänanda Räya appreciated Çré Caitanya Mahäprabhu’s statement, which showed that the Lord did not consider the social position of Bhavänanda Räya, who belonged to the çüdra caste engaged in mundane activities. Rather, the Lord considered the spiritual position of Bhavänanda Räya, Rämänanda Räya and his brothers. The servant of the Lord is also similarly inclined. He gives shelter to any person-any living entity-regardless of whether one belongs to a brähmaëa family or is a caëòäla. The spiritual master reclaims all people and encourages everyone in spiritual life. By taking shelter of such a devotee, one can make his life successful.

Spiritual masters in the line of Lord Caitanya are liberal in accepting disciples: The Nectar of Devotion, Chapter 7.

One who has accepted the sannyäsa order of life is forbidden to accept as a disciple anyone who is not fit. A sannyäsé should first of all examine whether a prospective student is sincerely seeking Kåñëa consciousness. If he is not, he should not be accepted. However, Lord Caitanya’s causeless mercy is such that He advised all bona fide spiritual masters to speak about Kåñëa consciousness everywhere. Therefore, in the line of Lord Caitanya, even the sannyäsés can speak about Kåñëa consciousness everywhere, and if someone is seriously inclined to become a disciple, the sannyäsé always accepts him.

The one point is that without increasing the number of disciples, there is no propagation of the cult of Kåñëa consciousness. Therefore, sometimes even at a risk, a sannyäsé in the line of Caitanya Mahäprabhu may accept even a person who is not thoroughly fit to become a disciple. Later on, by the mercy of such a bona fide spiritual master, the disciple is gradually elevated. However, if one increases the number of disciples simply for some prestige or false honor, he will surely fall down in the matter of executing Kåñëa consciousness.

Under the guidance of a bona fide spiritual master, even the most fallen person can be elevated to the supreme position; the spiritual master can accept anyone as a disciple (provided the person is sincere): Çrémad-Bhägavatam 2.9.36 Purport.

The lowest of human beings can be elevated to the highest stage of devotional life if they are trained by the bona fide spiritual master well versed in the transcendental loving service of the Lord … devotional service to the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service.

Therefore the devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone.

… Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gétä (9.30-32)…. Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be … can attain the highest perfection of life by going back to home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life.

The spiritual master does not accept a disciple on the basis of birth: Çrémad-Bhägavatam 2.4.18 Purport.

According to the cult of devotion, generally known as the Vaiñëava cult, there is no bar against anyone’s advancing in the matter of God realization. A Vaiñëava is powerful enough to turn into a Vaiñëava even the Kiräta, etc., as above mentioned. In the Bhagavad-gétä (9.32) it is said by the Lord that there is no bar to becoming a devotee of the Lord (even for those who are lowborn, or women, çüdras or vaiçyas), and by becoming a devotee everyone is eligible to return home, back to Godhead. The only qualification is that one take shelter of a pure devotee of the Lord who has thorough knowledge in the transcendental science of Kåñëa (Bhagavad-gétä and Çrémad-Bhägavatam). Anyone from any part of the world who becomes well conversant in the science of Kåñëa becomes a pure devotee and a spiritual master for the general mass of people and may reclaim them by purification of heart. Though a person be even the most sinful man, he can at once be purified by systematic contact with a pure Vaiñëava. A Vaiñëava, therefore, can accept a bona fide disciple from any part of the world without any consideration of caste and creed and promote him by regulative principles to the status of a pure Vaisëava who is transcendental to brahminical culture…. Without any reference to the particular custom of a country, one can be accepted to the Vaiñëava cult spiritually, and there is no hindrance in the transcendental process. So by the order of Lord Çré Caitanya Mahäprabhu, the cult of Çrémad-Bhägavatam or the Bhagavad-gétä can be preached all over the world, reclaiming all persons willing to accept the transcendental cult. Such cultural propaganda by the devotees will certainly be accepted by all persons who are reasonable and inquisitive, without any particular bias for the custom of the country. The Vaisëava never accepts another Vaiñëava on the basis of birthright….

The conclusion is that the Lord, being all-powerful, can, under any and every circumstance, accept anyone from any part of the world, either personally or through His bona fide manifestation as the spiritual master. Lord Caitanya accepted many devotees from communities other than the varëäçramites, and He Himself declared, to teach us, that He does not belong to any caste or social order of life, but that He is the eternal servant of the servant of the Lord who maintains the damsels of Våndävana (Lord Kåsëa) [Cc. Madhya 13.80]. That is the way of self-realization.

A çüdra is not barred from spiritual initiation provided he is approved by the spiritual master: Çré Caitanya-caritämåta Ädi-lélä 1.46 Purport.

The sacred thread on the body of a brähmaëa, kñatriya or vaiçya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this saàskära, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a çüdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brähmaëa if he finds him perfectly qualified.

Any sincere person is qualified for initiation according to the päïcarätrika process: Çré Caitanya-caritämåta Madhya-lélä 24.331 Purport.

The following injunction is given in the Hari-bhakti-viläsa (1.194):

täntrikeñu ca mantreñu

dékñäyäà yoñitäm api

sädhvénäm adhikäro ‘sti

çüdrädénäà ca sad-dhiyäm

“Çüdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the päïcarätrika-mantras.”

… If one actually wants to serve Kåñëa, it doesn’t matter whether one is a çüdra, vaiçya, or even a woman. If one is sincerely eager to chant the Hare Kåñëa mantra or dékñä-mantra, he is qualified to be initiated according to the päïcarätrika process. According to Vedic principles, only a brähmaëa who is fully engaged in his occupational duties can be initiated. Çüdras and women are not admitted to a vaidika initiation. Unless he is fit according to the estimation of the spiritual master, one cannot accept a mantra from the päïcarätrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the päïcarätrika-vidhi or the vaidika-vidhi. In any case, the result is the same.

Through bona fide initiation, anyone can become a Vaiñëava (and thus the whole world can be converted to Kåñëa consciousness): Çrémad-Bhägavatam 4.8.54 Purport.

Those who are not actually in the line of äcäryas, or who personally have no knowledge of how to act in the role of äcärya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kåñëa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to çästra. Çrémad Véraräghava Äcärya, an äcärya in the disciplic succession of the Rämänuja-sampradäya, has remarked in his commentary that caëòälas, or conditioned souls who are born in lower than çüdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiñëavas…. The principle that only Indians and Hindus should be brought into the Vaiñëava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaiñëava cult. The Kåñëa consciousness movement is meant for this purpose. There is no bar to propagating the Kåñëa consciousness movement even among people who are born in caëòäla, mleccha or yavana families. Even in India, this point has been enunciated by Çréla Sanätana Gosvämé in his book Hari-bhakti-viläsa, which is småti and is the authorized Vedic guide for Vaiñëavas in their daily behavior. Sanätana Gosvämé says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide dékñä, or initiation method, anyone can become a Vaiñëava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called dékñä-vidhäna. Lord Kåñëa states in Bhagavad-gétä, vyapäçritya: one should accept a spiritual master. By this process the entire world can be converted to Kåñëa consciousness.

Muëdaka Mutual Testing of the Spiritual Master and the Candidate for Discipleship.

The guru and disciple should study each other carefully before establishing a relationship: The Science of Self-Realization, Chapter 2a, What is a Guru?

The sästras enjoin that before we take a guru we study him carefully to find out whether we can surrender to him. We should not accept a guru suddenly out of fanaticism. That is very dangerous. The guru should also study the person who wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and disciple.

The process of Muëdaka Mutual testing of the spiritual master and disciple: Çré Caitanya-caritämåta Madhya-lélä 24.330

guru-lakñaëa, çiñya-lakñaëa, doìhära parékñaëa

sevya—bhagavän, sarva-mantra-vicäraëa

PURPORT: As far as the Muëdaka Mutual testing of the spiritual master and disciple is concerned, Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that a bona fide disciple Must be very inquisitive to understand the transcendental subject matter. As stated in Çrémad-Bhägavatam (1 1.3.21):

tasmäd guruà prapadyeta

jijïäsuù çreya uttamam

“One who is inquisitive to understand the highest goal and benefit of life Must approach a bona fide spiritual master and surrender unto him.”

A serious disciple Must be alert when selecting a bona fide spiritual master. He Must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master Must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple’s inquisitiveness for no less than six months or a year.

The spiritual master tests the determination of the candidate for discipleship: Çrémad-Bhägavatam 4.8.30

atha mätropadiñöena

yogenävarurutsasi

yat-prasädaà sa vai puàsäà

durärädhyo mato mama

Now you have decided to undertake the mystic process of meditation under the instruction of your mother, just to achieve the mercy of the Lord. But in my opinion such austerities are not possible for any ordinary man. It is very difficult to satisfy the Supreme Personality of Godhead.

PURPORT: The process of bhakti-yoga is simultaneously very difficult and very easy to perform. Çré Närada Muni, the supreme spiritual master, is testing Dhruva Mahäräja to see how determined he is to prosecute devotional service. This is the process for accepting a disciple. The great sage Närada has come to Dhruva under the direction of the Supreme Personality of Godhead just to initiate him, yet he is testing Dhruva’s determination to execute the process. It is a fact, however, that for a sincere person devotional service is very easy. But for one who is not determined and sincere, this process is very difficult.

It is the spiritual master’s duty to test how serious the disciple is to execute devotional service: Çrémad-Bhägavatam 4.8.32

ato nivartatäm eña

nirbandhas tava niñphalaù

yatiñyati bhavän käle

çreyasäà samupasthite

For this reason, my dear boy, you should not endeavor for this; it will not be successful. It is better that you go home. When you are grown up, by the mercy of the Lord you will get a chance for these mystic performances. At that time you may execute this function.

PURPORT: The great sage Närada is instructing Dhruva Mahäräja just to test him. Actually, the direct order is that from any point of life one should begin rendering devotional service. But it is the duty of the spiritual master to test the disciple to see how seriously he desires to execute devotional service. Then he may be initiated.

The Spiritual Master Initiates the Disciple into the Chanting of the Maha-mantra.

For the holy name to have effect, it Must be received from the spiritual master: Çré Caitanya-caritämåta Antya-lélä 1.101

eka adbhuta—sama-käle doìhära prakäça

ära adbhuta—citta-guhära tamaù kare näça

One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord’s holy name.

PURPORT: It is said in the Padma Puräëa, ataù çré-kåñëa-nämädi na bhaved grähyam indriyaiù [Cc. Madhya 17.136]. Chanting and hearing of the transcendental name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord’s holy name is completely spiritual. Thus it Must be received from the spiritual sources and Must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Kåñëa mantra Must receive it from the spiritual master by aural reception. Çréla Sanätana Gosvämé has forbidden us to hear the holy name of Kåñëa chanted by non-Vaiñëavas, such as professional actors and singers, for it will have no effect. It is like milk touched by the lips of serpents.

Upon initiation, the disciple receives the Hare Kåñëa mantra from his spiritual master, whose chanting of the mantra renders it more powerful: Çrémad-Bhägavatam 4.24.31-32

idaà viviktaà japtavyaà

pavitraà maìgalaà param

niùçreyasa-karaà cäpi

çrüyatäà tad vadämi vaù

maitreya uväca

ity anukroça-hådayo

bhagavän äha täï chivaù

baddhäïjalén räja-puträn

näräyaëa-paro vacaù

Now I shall chant one mantra which is not only transcendental, pure and auspicious but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I chant this mantra, please hear it carefully and attentively.

PURPORT: Lord Çiva voluntarily came to benedict the sons of the King as well as do something beneficial for them. He personally chanted the mantra so that the mantra would be more powerful, and he advised that the mantra be chanted by the King’s sons (räja-putras). When a mantra is chanted by a great devotee, the mantra becomes more powerful. Although the Hare Kåñëa mahä-mantra is powerful in itself, a disciple upon initiation receives the mantra from his spiritual master, for when the mantra is chanted by the spiritual master, it becomes more powerful.

A bona fide spiritual master initiates the disciple in the chanting of the holy name, which elevates him to spiritual ecstasy: Teachings of Lord Caitanya, Chapter 18.

A bona fide spiritual master chants the holy names-Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare-and the transcendental sound vibration enters into the ear of the disciple, and if a disciple follows in the footsteps of his spiritual master and chants the holy name with similar respect, he actually comes to worship the transcendental name. When the transcendental name is worshiped by the devotee, the name Himself spreads His glories within the heart of a devotee…. The chanting of the holy name is so powerful that it gradually establishes its supremacy above everything in the world. The devotee who chants it becomes transcendentally situated in ecstasy and sometimes laughs, cries and dances in his ecstasy.

At the Time of Initiation, the Spiritual Master Accepts the Burden of the Disciple’s Sinful Reactions (and Must Also Suffer for Sins Subsequently Committed by the Disciple).

Immediately after the disciple’s initiation, the spiritual master consumes all his sinful reactions: Çrémad-Bhägavatam 4.21.31 Purport.

As Kåñëa takes away all the sinful reactions of a person immediately upon his surrender unto Him, similarly the external manifestation of Kåñëa, the representative of Kåñëa who acts as the mercy of the Supreme Personality of Godhead, takes all the resultant actions of the sinful life of the disciple immediately after the disciple’s initiation. Thus if the disciple follows the principles instructed by the spiritual master, he remains purified and is not contaminated by the material infection.

Çré Caitanya Mahäprabhu therefore states that the spiritual master who plays the part of Kåñëa’s representative has to consume all the sinful reactions of his disciple.

When the spiritual master accepts the disciple’s sinful reactions, his own results of pious acts are diminished: Çrémad-Bhägavatam 6.7.35

çré-viçvarüpa uväca

vigarhitaà dharma-çélair

brahmavarca-upavyayam

kathaà nu mad-vidho näthä

lokeçair abhiyäcitam

pratyäkhyäsyati tac-chiñyaù

sa eva svärtha ucyate

Çré Viçvarüpa said: O demigods, although the acceptance of priesthood is decried as causing the loss of previously acquired brahminical power, how can someone like me refuse to accept your personal request? You are all exalted commanders of the entire universe. I am your disciple and Must take many lessons from you. Therefore I cannot refuse you. I Must agree for my own benefit.

PURPORT: A brähmaëa becomes the priest of the populace for the sake of their elevation. One who accepts the post of spiritual master neutralizes the sinful reactions of the yajamäna, the one on whose behalf he performs yajïa. Thus the results of the pious acts previously performed by the priest or spiritual master are diminished.

The spiritual master sometimes suffers due to the past sinful activities of his disciples: Perfect Questions, Perfect Answers, Chapter 6.

Çyämasundara: One time you said that sometimes you feel sickness or pain due to the sinful activities of your devotees. Can sometimes disease be due to that? Caused by that?

Çréla Prabhupäda: You see, Kåñëa says: ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù: [Bg. 18.66] “I will deliver you from all sinful reaction. Do not fear.” So Kåñëa is so powerful that He can immediately take up all the sins of others and immediately make them right. But when a living entity plays the part on behalf of Kåñëa, he also takes the responsibility for the sinful activities of his devotees. Therefore to become a guru is not an easy task. You see? He has to take all the poisons and absorb them. So sometimes-because he is not Kåñëa-sometimes there is some trouble. Therefore Caitanya Mahäprabhu has forbidden, “Don’t make many çiñyas, many disciples.” But for preaching work we have to accept many disciples-for expanding preaching-even if we suffer. That’s a fact. The spiritual master has to take the responsibility for all the sinful activities of his disciples. Therefore to make many disciples is a risky job unless one is able to assimilate all the sins…. He takes responsibility for all the fallen souls. That idea is also in the Bible. Jesus Christ took all the sinful reactions of the people and sacrificed his life. That is the responsiblity of a spiritual master. Because Kåñëa is Kåñëa, He is apäpa-viddha-He cannot be attacked by sinful reactions. But a living entity is sometimes subjected to their influence because he is so small. Big fire, small fire. If you put some big thing in a small fire, the fire itself may be extinguished. But in a big fire, whatever you put in is all right. The big fire can consume anything.

Sometimes, by accepting the sinful reactions of his disciples, the spiritual master undergoes a sort of tribulation: Çrémad-Bhägavatam 4.21.31 Purport.

As Kåñëa takes away all the sinful reactions of a person immediately upon his surrender unto Him, similarly, the external manifestation of Kåñëa, the representative of Kåñëa who acts as the mercy of the Supreme Personality of Godhead, takes all the resultant actions of the sinful life of the disciple immediately after the disciple’s initiation…. Çré Caitanya Mahäprabhu therefore stated that the spiritual master who plays the part of Kåñëa’s representative has to consume all the sinful reactions of his disciple. Sometimes a spiritual master takes the risk of being overwhelmed by the sinful reactions of the disciples and undergoes a sort of tribulation due to their acceptance. Çré Caitanya Mahäprabhu therefore advised that one not accept many disciples.

The danger, for a spiritual master, in accepting an unlimited number of disciples: Çré Caitanya-caritämåta Madhya-lélä 22.118

bahu-çiñya nä kariba

“One should not accept an unlimited number of disciples.”

PURPORT: Accepting an unlimited number of devotees or disciples is very risky for one who is not a preacher. According to Çréla Jéva Gosvämé, a preacher has to accept many disciples to expand the cult of Çré Caitanya Mahäprabhu. This is risky because when a spiritual master accepts a disciple, he naturally accepts the disciple’s sinful activities and their reactions. Unless he is very powerful, he cannot assimilate all the sinful reactions of his disciples. Thus if he is not powerful, he has to suffer the consequences, for one is forbidden to accept many disciples.

What kinds of sinful activities performed by a disciple cause the spiritual master suffering: Perfect Questions, Perfect Answers, Chapter 7.

Giriräja: Yesterday you said that the spiritual master may have to suffer due to the sinful activities of his disciples. What do you mean by sinful activities?

Çréla Prabhupäda: Sinful activities means that you promised, “I shall follow the regulative principles.” If you do not follow, that is sinful. That is the promise. Very simple. You break the promise and do nasty things; therefore you are sinful. Is it not?

Giriräja: Yes. But there are some things that we’re instructed to do …

Çréla Prabhupada: Hm-m?

Giriraja: There are other things which we’re instructed to do which, even though we try to do, we cannot do perfectly yet.

Çréla Prabhupäda: How is that? You try to do and cannot do? How is that?

Giriraja: Like chanting attentively. Sometimes we try to, but-

Çréla Prabhupäda: Well, that is not a fault. Suppose you are trying to do something. Due to your inexperience if you sometimes fail, that is not a fault. You are trying. There is a verse in the Bhägavatam-that if a devotee is trying his best but due to his incapability he sometimes fails, Kåñëa excuses him. And in the Bhagavad-gétä also it is said: api cet suduräcäro bhajate mäm ananya-bhäk [Bg. 9.30]. Sometimes not willingly but due to past bad habits-habit is second nature-one does something nonsensical. But that does not mean he is faulty. But he Must repent for that—”I have done this.” And he should try to avoid it as far as possible. But habit is second nature. Sometimes, in spite of your trying hard, mäyä is so strong that it pushes with pitfalls. That can be excused. Kåñëa excuses. But those who are doing something willingly are not excused. On the strength that I am a devotee, if I think, “Because I am chanting, I may therefore commit all this nonsense, and it will be nullified,” that is the greatest offense.

To counteract sinful reactions accepted from disciples, the spiritual master has to see bad dreams: Çrémad-Bhägavatam 8.4.15 Purport.

Because of sinful activities, at night we have bad dreams, which are very troublesome. Indeed, Mahäräja Yudhiñöhira was obliged to see hell because of a slight deviation from devotional service to the Lord. Therefore, duùsvapna-bad dreams-occur because of sinful activities. A devotee sometimes accepts a sinful person as his disciple, and to counteract the sinful reactions he accepts from the disciple, he has to see a bad dream. Nonetheless, the spiritual master is so kind that in spite of having bad dreams due to the sinful disciple, he accepts this troublesome business for the deliverance of the victims of Kali-yuga.

The spiritual master suffers for the past sinful acts of the disciple, but Kåñna neutralizes such sinful reactions for His servant engaged in preaching His glories: Çrémad-Bhägavatam 9.9.5 Purport.

The Supreme Personality of Godhead can accept the reactions of anyone’s sinful deeds and neutralize them because He is pavitra, pure, like the sun, which is never contaminated by any worldly infection. Tejéyasäà na doñäya vahneù sarva-bhujo yathä (Çrémad-Bhägavatam 10.33.29). One who is very powerful is not affected by any sinful activity. But here we see that mother Ganges fears being burdened with the sins of the people in general who would bathe in her waters. This indicates that no one but the Supreme Personality of Godhead is able to neutralize the reactions of sinful deeds, whether one’s own or those of others. Sometimes the spiritual master, after accepting a disciple, Must take charge of that disciple’s past sinful activities and, being overloaded, Must sometimes suffer-if not fully, then partially-for the sinful acts of the disciple. Every disciple, therefore, Must be very careful not to commit sinful activities after initiation. The poor spiritual master is kind and merciful enough to accept a disciple and partially suffer for that disciple’s sinful activities, but Kåñëa, being merciful to His servant, neutralizes the reactions of sinful deeds for the servant who engages in preaching His glories.

After initiation, the disciple Must not cause trouble for his spiritual master by committing sinful acts: Çrémad-Bhägavatam 8.4.15 Purport.

A devotee sometimes accepts a sinful person as his disciple, and to counteract the sinful reactions he accepts from the disciple, he has to see a bad dream. Nonetheless, the spiritual master is so kind that in spite of having bad dreams due to the sinful disciple, he accepts this troublesome business for the deliverance of the victims of Kali-yuga. After initiation, therefore, a disciple should be extremely careful not to commit again any sinful act that might cause difficulties for himself and the spiritual master. Before the Deity, before the fire, before the spiritual master and before the Vaiñëavas, the honest disciple promises to refrain from all sinful activity. Therefore he Must not again commit sinful acts and thus create a troublesome situation.

If after initiation the disciple again commits sinful activities, his spiritual master has to suffer: Perfect Questions, Perfect Answers, Chapter 6.

Çréla Prabhupäda: He [Jesus Christ] took the sinful reactions of all the people. Therefore he suffered…. He said-that is in the Bible-that he took all the sinful reactions of the people and sacrificed his life. But these Christian people have made it a law for Christ to suffer while they do all nonsense. Such great fools they are! They have let Jesus Christ make a contract for taking all their sinful reactions so they can go on with all nonsense. That is their religion. Christ was so magnanimous that he took all their sins and suffered, but that does not induce them to stop all these sins. They have not come to that sense. They have taken it very easily. “Let Lord Jesus Christ suffer, and we’ll do all nonsense.” Is it not?

Bob: It is so.

Çréla Prabhupäda: They should have been ashamed: “Lord Jesus Christ suffered for us, but we are continuing the sinful activities.” He told everyone, “Thou shalt not kill,” but they are indulging in killing, thinking, “Lord Jesus Christ will excuse us and take all the sinful reactions.” This is going on. We should be very much cautious: “For my sinful actions my spiritual master will suffer, so I’ll not commit even a pinch of sinful activities.” That is the duty of the disciple. After initiation, all sinful reaction is finished. Now if he again commits sinful activities, his spiritual master has to suffer. A disciple should be sympathetic and consider this. “For my sinful activities, my spiritual master will suffer.” If the spiritual master is attacked by some disease, it is due to the sinful activities of others. “Don’t make many disciples.” But we do it because we are preaching. Never mind-let us suffer-still we shall accept them. Therefore your question was-when I suffer is it due to my past misdeeds? Was it not? That is my misdeed-that I accepted some disciples who are nonsense. That is my misdeed.

Bob: This happens on occasions?

Çréla Prabhupada: Yes. This is sure to happen because we are accepting so many men. It is the duty of the disciples to be cautious. “My spiritual master has saved me. I should not put him again into suffering.” When the spiritual master is in suffering, Kåñëa saves him. Kåñëa thinks, “Oh, he has taken so much responsibility for delivering a fallen person.” So Kåñëa is there. Kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]. [“O son of Kunté, declare it boldly that My devotee never perishes.”] Because the spiritual master takes the risk on account of Kåñëa.

Bob: Your suffering is not the same kind of pain…

Çréla Prabhupäda: No, it is not due to karma. The pain is there sometimes, so that the disciples may know, “Due to our sinful activities, our spiritual master is suffering.”

Bob: You look very well now.

Çréla Prabhupäda: I am always well … in the sense that even if there is suffering, I know Kåñëa will protect me. But this suffering is not due to my sinful activities.

Brahminical Initiation and Gäyatré Mantra).

*This section includes only those instructions on the Gäyatré mantra encountered while gathering reference on initiation. As the subject of Gayatré mantra was not separately researched, the instructions contained herein are merely representative.

Why Çréla Bhaktisiddhänta Öhäkura introduced the sacred thread initiation for Vaiñëavas: Çré Caitanya-caritämåta Madhya-lélä 8.128 Purport.

There are many instances in which a born brähmaëa took initiation from a person who was not born in a brähmaëa family. The brahminical symptoms are explained in Çrémad-Bhägavatam (7.11.35), wherein it is stated:

yasya yal lakñaëaà proktaà

puàso varëäbhivyaïjakam

yad anyaträpi dåçyeta

tat tenaiva vinirdiçet

If a person is born in a çüdra family but has all the qualities of a spiritual master, he should be accepted not only as a brähmaëa but as a qualified spiritual master also. This is also the instruction of Çré Caitanya Mahäprabhu. Çréla Bhaktisiddhänta Öhäkura therefore introduced the sacred thread ceremony for all Vaiñëavas according to the rules and regulations.

Sometimes a Vaiñëava who is a bhajanänandé does not take the sävitra-saàskära (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaiñëavas-bhajanänandé and goñöhy-änandé. A bhajanänandé is not interested in preaching work, but a goñöhy-änandé is interested in spreading Kåñëa consciousness to benefit the people and increase the number of Vaiñëavas. A Vaiñëava is understood to be above the position of a brähmaëa. As a preacher, he should be recognized as a brähmaëa; otherwise there may be a misunderstanding of his position as a Vaiñëava.

The spiritual master offers the sacred thread (brahminical initiation) to a disciple who has become competent and purified by chanting, by his own judgment: Çrémad-Bhägavatam 3.33.6 Purport.

Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, then he offers the sacred thread to the disciple just so that he will be recognized as one hundred percent equal with a brähmaëa. This is also confirmed in the Hari-bhakti-viläsa by Çré Sanätana Gosvämé: “As a base metal like bell metal can be changed into gold by a chemical process, similarly any person can be changed into a brähmaëa by dékñä-vidhäna, the initiation process.”

… Whether one has acquired the qualification of a brähmaëa depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brähmaëa by his own judgment. When one is accepted as a brähmaëa in the sacred thread ceremony, under the Päïcarätric system, then he is dvija, twice-born. That is confirmed by Sanätana Gosvämé: dvijatvaà jäyate. By the process of initiation by the spiritual master, a person is accepted as a brähmaëa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiñëava, which means that the brahminical qualification is already acquired.

When the spiritual master sees that his disciple is advanced in chanting the mahä-mantra and advanced in spiritual knowledge, he offers him the Käma-gäyatré mantra: Teachings of Lord Caitanya, Chapter 31.

kléà käma-deväya vidmahe

uñpa-bäëäya dhémahi

an no ‘naìgaù pracodayät

This Käma-gäyatré is received from the spiritual master when the disciple is advanced in chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. In other words, this Käma-gäyatré mantra and saàskära, or reformation of a perfect brähmaëa, are offered by the spiritual master when he sees that his disciple is advanced in spiritual knowledge.

The purpose of the Gäyatré mantra: Teachings of Lord Caitanya, Chapter 31.

[In the Çrémad-Bhägavatam] Vyäsadeva purposefully invokes the Gäyatré mantra: dhémahi. This Gäyatré mantra is especially meant for spiritually advanced people. When one attains success in chanting Gäyatré mantra, he can enter into the transcendental position of the Lord. First, however, one Must acquire the brahminical qualities and become perfectly situated in the mode of goodness in order to chant the Gäyatré mantra successfully. From that point one can begin to transcendentally realize the Lord, His name, His fame, His qualities, etc.

The significance of the Gäyatré mantra: Çré Caitanya-caritämåta Madhya-lélä 8.138-39

våndävane ‘apräkåta navéna madana’

käma-gäyatré käma-béje yäìra upäsana

puruña, yoñit, kibä sthävara-jaìgama

sarva-cittäkarñaka, säkñät manmatha-madana

“In the spiritual realm of Våndävana, Kåñëa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Käma-gäyatré mantra with the spiritual seed kléà.”

PURPORT: Gäyantaà träyate yasmät gäyatré tväà tataù småtä: if one chants the Gäyatré mantra, he is gradually delivered from the material clutches. That which delivers one from material entanglement is called gäyatré. An explanation of the Gäyatré mantra can be found in Madhya-lélä, Chapter Twenty-one, text 125:

käma-gäyatré-mantra-rupa, haya kåñëera svarüpa,

särdha-cabiça akñara tära haya

se akñara ‘candra’ haya, kåñëa kari’ udaya

tri-jagat kaila käma-maya

This mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Käma-gäyatré and Kåñëa. Both are composed of twenty-four and a half transcendental letters. The mantra depicted in letters is also Kåñëa, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra: kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät, Kåñëa is called Kämadeva or Madana-mohana, the Deity who establishes our relationship with Kåñëa. Govinda, or Puñpabäëa, who carries an arrow made of flowers, is the Personality of Godhead who accepts our devotional service. Anaìga, or Gopéjana-vallabha, satisfies all the gopés and is the ultimate goal of life. This Käma-gäyatré (kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.

… In Brahma-saàhitä it is stated (5.27-28):

“Then Gäyatré, mother of the Vedas, having been manifested by the divine sound of Çré Kåñëa’s flute, entered the lotus mouth of Brahmä, the self-born, through his eight earholes. The lotus-born Brahmä received the Gäyatré mantra, which had sprung from the song of Çré Kåñëa’s flute. Thus he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself. Enlightened by the recollection of that Gäyatré, which embodies the three Vedas, Brahmä became acquainted with the expanse of the ocean of truth. Then he worshiped Çré Kåñëa, the essence of all the Vedas, with a hymn.”

The vibration of Kåñëa’s flute is the origin of the Vedic hymns. Lord Brahmä, who is seated on a lotus flower, heard the sound vibration of Kåñëa’s flute and was thereby initiated by the Gäyatré mantra…. [One should] chant the cinmayé Gäyatré, the spiritual mantras:

oà namo bhagavate väsudeväya, or kléà kåñëäya govindäya gopéjana-vallabhäya svähä.

Kléà kämadeväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät.

These are the Käma-gäyatré or Käma-béja mantras. One should be initiated by a bona fide spiritual master and worship Kåñëa with these transcendental mantras known as Käma-gäyatré or Käma-béja…. A person who is properly purified and initiated by the spiritual master worships the Supreme Personality of Godhead, Kåñëa, by this mantra. He chants the Käma-gäyatré with the Käma-béja.

The origin of the Gäyatré mantra: Teachings of Lord Caitanya, Chapter 31.

Lord Kåñëa is worshiped by the Gäyatré mantra, and the specific mantra by which He is worshiped is called Käma-gäyatré. Vedic literatures explain that that sound vibration which can elevate one from mental concoction is called gäyatré…. In Brahma-saàhitä a nice description of the flute of Kåñëa is given: “When Kåñëa began to play on His flute, the sound vibration entered into the ear of Brahmä as the Vedic mantra oà.” This oà is composed of three letters-A, U, and M-and it describes our relationship with the Supreme Lord, our activities by which we can achieve the highest perfection of love, and the actual position of love on the spiritual platform. When the sound vibration of Kåñëa’s flute is expressed through the mouth of Brahmä, it becomes Gäyatré. Thus by being influenced by the sound vibration of Kåñëa’s flute, Brahmä, the supreme creature and first living entity of this material world, was initiated as a brähmaëa. That Brahmä was initiated as a brähmaëa by the flute of Kåñëa is confirmed by Çréla Jéva Gosvämé. When Brahmä was enlightened by the Gäyatré mantra through Kåñëa’s flute, he attained all Vedic knowledge. Acknowledging the benediction offered to him by Kåñëa, he became the original spiritual master of all living entities.

The word “klià” is the transcendental seed of love of God: Teachings of Lord Caitanya, Chapter 31.

The word kléà added to the Gäyatré mantra is explained in Brahma-saàhitä as the transcendental seed of love of Godhead, or the seed of the Käma-gäyatré. The object is Kåñëa, who is the evergreen Cupid, and by utterance of kléà mantra Kåñëa is worshiped.

Through Initiation, Any Person Can Be Elevated to Brahminical Status.

When a person is properly initiated, he can acquire the qualities of a brähmaëa: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

The Bhakti-sandarbha (298) gives the following quotation from the Tattva-sägara:

yathä käïcanatäà yati

käàsyaà rasa-vidhänataù

tathä dékñä-vidhänena

dvijatvaà jäyate nåëäm

“By chemical manipulation, bell metal is turned into gold when touched by mercury; similarly, when a person is properly initiated, he can acquire the qualities of a brähmaëa.”

Under the guidance of a bona fide spiritual master, anyone can become a qualified brähmaëa: Çrémad-Bhägavatam 1.15.47-48 Purport.

Çréla Sanätana Gosvämé in his Hari-bhakti-viläsa says that a person, whatever he may be, can attain the perfection of a twice-born brähmaëa by undergoing the spiritual disciplinary actions under the guidance of a bona fide spiritual master, exactly as a chemist can turn gun metal into gold by chemical manipulation. It is therefore the actual guidance that matters in the process of becoming a brähmaëa.

Anyone initiated by a Vaiñëava mantra can be accepted as a brähmaëa: Çré Caitanya-caritämåta Madhya-lélä 17.60

äì vipra nähi tähäì ‘çüdra-mahäjana’

äsi’ sabe bhaööäcärye kare nimantraëa

In some villages there were no brähmaëas; nonetheless, devotees born in non-brähmaëa families came and extended invitations to Balabhadra Bhaööäcärya.

PURPORT: Actually a sannyäsé or a brähmaëa will not accept an invitation extended by a person born in a lower family. However, there are many devotees who are raised to the platform of brähmaëa by their initiation. These people are called çüdra-mahäjana. This indicates that one who is born in a non-brähmaëa family has accepted the brähmaëa status by initiation. Such devotees extended invitations to Balabhadra Bhaööäcärya. A Mäyävädé sannyäsé will accept an invitation only from a brähmaëa family, but a Vaiñëava does not accept an invitation from a brähmaëa if he does not belong to the Vaiñëava sect. However, a Vaiñëava will accept an invitation from a brähmaëa or çüdra-mahäjana if that person is an initiated Vaiñëava. Çré Caitanya Mahäprabhu Himself accepted invitations from çüdra-mahäjanas, and this confirms the fact that anyone initiated by a Vaiñëava mantra can be accepted as a brähmaëa. One can accept an invitation from such a person.

By proper initiation by a bona fide spiritual master, one can immediately become a brähmaëa: Çré Caitanya-caritämåta Ädi-lélä 7.47 Purport.

In Hari-bhakti-viläsa Çré Sanätana Gosvämé gives definite instructions that by proper initiation by a bona fide spiritual master one can immediately become a brähmaëa. In this connection he says:

yathä käïcanatäà yati

käàsyaà rasa-vidhänataù

tathä dékñä-vidhänena

dvijatvaà jäyate nåëäm

“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brähmaëa.”

Sometimes those born in brähmaëa families protest this, but they have no strong arguments against this principle. By the grace of Kåñëa and His devotee, one’s life can change. This is confirmed in the Çrémad-Bhägavatam by the words jahäti bandham and çuddhyanti. Jahäti bandham indicates that a living entity is conditioned by a particular type of body. The body is certainly an impediment, but one who associates with a pure devotee and follows his instructions can avoid this impediment and become a regular brähmaëa by initiation under his strict guidance. Çréla Jéva Gosvämé states how a non-brähmaëa can be turned into a brähmaëa by the association of a pure devotee. Prabhaviñëave namaù: Lord Viñëu is so powerful that He can do anything He likes. Therefore it is not difficult for Viñëu to change the body of a devotee who is under the guidance of a pure devotee of the Lord.

Regardless of birth, if one is initiated by a proper person, he can be accepted as a twice-born brähmaëa immediately: Çrémad-Bhägavatam 4.31.10

kià janmabhis tribhir veha

çaukra-sävitra-yäjïikaiù

karmabhir vä trayé-proktaiù

puàso ‘pi vibudhäyuñä

A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called sävitra. The third birth, called yäjïika, takes place when one is given the opportunity to worship Lord Viñëu….

PURPORT: It is stated that in this age of Kali, everyone is çüdra due to the absence of the garbhädhäna-saàskära. This is the Vedic system. According to the päïcarätrika system, however, even though everyone is a çüdra due to the absence of garbhädhäna-saàskära, if a person has but a little tendency to become Kåsëa conscious, he should be given the chance to elevate himself to the transcendental platform of devotional service. Our Kåñëa consciousness movement adopts this päïcarätrika-vidhi, as advised by Çréla Sanätana Gosvämé, who says:

yathä käïcanatäà yati

käàsyaà rasa-vidhänataù

tathä dékñä-vidhänena

dvijatvaà jäyate nåëäm

“As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brähmaëa or dvija simply by the initiation process.”

Thus if one is initiated by a proper person, he can be accepted as twice-born immediately. In our Kåñëa consciousness movement, we therefore offer the student his first initiation and allow him to chant the Hare Kåñëa mahä-mantra. By chanting the Hare Kåñëa mahä-mantra regularly and following the regulative principles, one becomes qualified to be initiated as a brähmaëa because unless one is a qualified brähmaëa he cannot be allowed to worship Lord Viñëu. This is called yäjïika janma.

Initiation itself does not elevate one to the brahminical stage; one has to discharge the duties and follow the regulative principles very rigidly: The Nectar of Devotion, Chapter 5.

A Vaiñëava automatically becomes a brähmaëa. This idea is also supported by Sanätana Gosvämé in his book Hari-bhakti-viläsa, which is the Vaiñëava guide. Therein he has clearly stated that any person who is properly initiated into the Vaiñëava cult certainly becomes a brähmaëa, as much as the metal known as kaàsa (bell metal) is turned into gold by the mixture of mercury. A bona fide spiritual master, under the guidance of authorities, can turn anyone to the Vaiñëava cult so that naturally he may come to the topmost position of a brähmaëa. Çréla Rüpa Gosvämé warns, however, that if a person is properly initiated by a bona fide spiritual master, he should not think that simply by the acceptance of such initiation his business is then finished. One still has to follow the rules and regulations very carefully. If after accepting the spiritual master and being initiated one does not follow the rules and regulations of devotional service, then he is again fallen…. In other words, simply becoming initiated does not elevate one to the position of a high-class brähmaëa. One also has to discharge the duties and follow the regulative principles very rigidly.

Other Important Instructions Concerning Initiation.

Lord Kåñëa accepts the initiate to be as good as Himself: Çré Caitanya-caritämåta Antya-lélä 4.192

dékñä-käle bhakti kare ätma-samarpaëa

sei-käle kåñëa täre kare ätma-

“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kåñëa accepts him to be as good as Himself”

By surrendering to the guru, one is freed from sinful reactions: Çré Caitanya-caritämåta Madhya-lélä 24.252-54

-saìge vyädhera mana parasanna ha-ila

täìra väkya çuni’ mane bhaya upajila

vyädha kahe,—“bälya haite ei ämära karma

kemane tarimu muïi pämara adhama?

ei päpa yäya mora, kemana upäye?

nistära karaha more, paòoì tomära päye“

“In this way, through the association of the great sage Närada Muni, the hunter was a little convinced of his sinful activity. He therefore became somewhat afraid due to his offenses. The hunter then admitted that he was convinced of his sinful activity, and he said, ‘I have been taught this business from my very childhood. Now I am wondering how I can become freed from these unlimited volumes of sinful activity.’ The hunter continued, ‘My dear sir, please tell me how I can be relieved from the reactions of my sinful life. Now I fully surrender unto you and fall down at your lotus feet. Please deliver me from sinful reactions.”

PURPORT: By the grace of Närada Muni, the hunter came to his good senses and immediately surrendered unto the saint’s lotus feet. This is the process. By associating with a saintly person, one is able to understand the reactions of his sinful life. When one voluntarily surrenders to a saintly person who is a representative of Kåñëa and follows his instructions, one can become freed from sinful reaction. Kåñëa demands the surrender of a sinful man, and Kåñëa’s representative gives the same instructions. The representative of Kåsëa never tells his disciple, “Surrender unto me.” Rather he says, “Surrender unto Kåñëa.” If the disciple accepts this principle and surrenders himself through the representative of Kåñëa, his life is saved.

In the process of initiation, the disciple Must surrender to the spiritual master, inquire, and hear from him: Çré Caitanya-caritämåta Madhya-lélä 24.257-58

vyädha kahe,—‘dhanuka bhäìgile vartiba kemane?’

närada kahe,—‘ämi anna diba prati-dine’

dhanuka bhäìgi’ vyädha täìra caraëe paòila

täre uöhäïä närada upadeça kaila

“The hunter replied, ‘If I break my bow, how shall I maintain myself?’ Närada Muni replied, ‘Do not worry. I shall supply all your food every day.’ Being thus assured by the great sage Närada Muni, the hunter broke his bow, immediately fell down at the saint’s lotus feet and fully surrendered. After this, Närada Muni raised him with his hand and gave him instructions for spiritual advancement.”

PURPORT: This is the process of initiation. The disciple Must surrender to the spiritual master, the representative of Kåñëa. The spiritual master, being in the disciplic succession stemming from Närada Muni, is in the same category with Närada Muni. A person can be relieved from his sinful activity if he surrenders to the lotus feet of a person who actually represents Närada Muni. Närada Muni gave instructions to the hunter after the hunter surrendered.

At the time of initiation, the devotee becomes situated on the transcendental platform: Çré Caitanya-caritämåta Antya-lélä 4.192-94

käle bhakta kare ätma-samarpaëa

sei-käle kåñëa täre kare ätma-sama

sei deha kare tära cid-änanda-maya

apräkåta-dehe täìra caraëa bhajaya

martyo yadä tyakta-samasta-karmä

niveditätmä vicikérñito me

tadämåtatvaà pratipadyamäno

mayätma-bhüyäya ca kalpate vai

“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kåñëa accepts him to be as good as Himself. When the devotee’s body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord. ‘The living entity who is subjected to birth and death, when he gives up all material activities dedicating his life to Me for executing My order, and thus acts according to My direction, at that time he reaches the platform of immortality, and becomes fit to enjoy the spiritual bliss of exchange of loving mellows with Me.”

PURPORT: At the time of initiation, a devotee gives up all his material conceptions. Therefore, being in touch with the Supreme Personality of Godhead, he is situated on the transcendental platform. Thus having attained knowledge and the spiritual platform, he always engages in the service of the spiritual body of Kåñëa. When one is freed from material connections in this way, his body immediately becomes spiritual, and Kåñëa accepts his service.

It is essential for a disciple to change his name after initiation: Çré Caitanya-caritämåta Madhya-lélä 1.208

äji haite duìhära näma ‘rüpa’ ‘sanätana’

dainya chäòa, tomära dainye phäöe mora mana

“My dear Säkara Mallika, from this day your names will be changed to Çréla Rüpa and Çréla Sanätana…”

PURPORT: Actually this is Çré Caitanya Mahäprabhu’s initiation of Dabira Khäsa and Säkara Mallika. They approached the Lord with all humility, and the Lord accepted them as old servants, as eternal servants, and He changed their names. It is to be understood from this that it is essential for a disciple to change his name after initiation.

çaìkha-cakrädy-ürdhva-puëdra-

häraëädy-ätma-laksaëam

an näma-karaëaà caiva

aiñëavatvam ihocyate

“After initiation, the disciple’s name Must be changed to indicate that he is a servant of Lord Viñëu. The disciple should also immediately begin marking his body with tilaka (ürdhva-puëòra), especially his forehead. These are spiritual marks, symptoms of a perfect Vaiñëava.”

This is a verse from the Padma Puräëa, Uttara-khaëòa. A member of the sahajiyä-sampradäya does not change his name; therefore he cannot be accepted as a Gauòéya Vaiñëava. If a person does not change his name after initiation, it is to be understood that he will continue in his bodily conception of life.

If after accepting initiation one does not follow the rules and regulations of devotional service, he is again fallen: The Nectar of Devotion, Chapter 5.

Çréla Rüpa Gosvämé warns that if a person is properly initiated by a bona fide spiritual master, he should not think that simply by the acceptance of such initiation his business is then finished. One still has to follow the rules and regulations very carefully. If after accepting the spiritual master and being initiated one does not follow the rules and regulations of devotional service, then he is again fallen. One Must be very vigilant to remember that he is the part and parcel of the transcendental body of Kåñëa, and it is his duty as part and parcel to give service to the whole, or Kåñëa. If we do not render service to Kåñëa then again we fall down. In other words, simply becoming initiated does not elevate one to the position of a high-class brähmaëa. One also has to discharge the duties and follow the regulative principles very rigidly.

By following brahminical behavior, one may be offered sannyäsa initiation: Çré Caitanya-caritämåta Ädi-lélä 17.266 Purport.

According to Vedic injunctions, only a brähmaëa may be offered sannyäsa. The Çaìkara-sampradäya (ekadaëòa-sannyäsa-sampradäya) awards the sannyäsa order only to caste brähmaëas, or born brähmaëas, but in the Vaiñëava system even one not born in a brähmaëa family may be made a brähmaëa according to the direction of the Hari-bhakti-viläsa (tathä dékñä-vidhänena dvijatvaà jäyate nåëäm). Any person from any part of the world may be made a brähmaëa by the regular process of initiation, and when he follows brahminical behavior, observing the principle of abstaining from intoxication, illicit sex, meat-eating and gambling, he may be offered sannyäsa. All the sannyäsés in the Kåñëa consciousness movement, who are preaching all over the world, are regular brähmaëa-sannyäsés.

As soon as a bona fide guru is encountered, one can be initiated without waiting for a suitable time or place: Çré Caitanya-caritämåta Madhya-lélä 24.331 Purport.

As far as the time of dékñä (initiation) is concerned, everything depends on the position of the guru. As soon as a bona fide guru is received by chance or by a program, one should immediately take the opportunity to receive initiation. In the book called Tattva-sägara, it is stated:…”If by chance, one gets a sad-guru, it doesn’t matter whether one is in the temple or the forest. If the sad-guru, the bona fide spiritual master, agrees, one can be initiated immediately, without waiting for a suitable time or place.”

The importance of puraçcaryä-viddhi for spiritual initiation: Çré Caitanya-caritämåta Madhya-lélä 15.108 Purport.

The Hari-bhakti-viläsa (17.11-12), in discussing the puraçcaryä process, quotes the following verses from Agastya-saàhitä:…”In the morning, afternoon and evening, one should worship the Deity, chant the Hare Kåñëa mantra, offer oblations, perform a fire sacrifice, and feed the brähmaëas. These five activities constitute puraçcaryä. To attain full success when taking initiation from the spiritual master, one should first perform these puraçcaryä processes.”… In the Hari-bhakti-viläsa (17.4-5, 7) it is stated:…”Without performing the puraçcaryä activities, one cannot become perfect even by chanting the mantra for hundreds of years. However, one who has undergone the puraçcaryä-vidhi process can attain success very easily. If one wishes to perfect his initiation, he Must first undergo the puraçcaryä activities. The puraçcaryä process is the life-force by which one is successful in chanting the mantra. Without the life-force, one cannot do anything; similarly, without the life-force of puraçcaryä-vidhi, no mantra can be perfected.”

From Science of Self Realization By Çréla Prabhupäda,, Chapter 2, Choosing a Spiritual Master

What Is a Guru?

On hearing the word guru, we tend to envision a caricaturelike image: a bizarre-looking old fellow with a long, stringy beard and flowing robes, meditating on distant, esoteric truths. Or we think of a cosmic con man cashing in on young seekers’ spiritual gullibility. But what really is a guru? What does he know that we don’t? How does he enlighten us? In a talk given in England in 1973, Çréla Prabhupäda provides some enlightening answers.

oà ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur unmélitaà yena

tasmai çré-gurave namaù

“I was born in the darkest ignorance, and my guru, my spiritual master, opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.”

The word ajïäna means “ignorance” or “darkness.” If all the lights in this room immediately went out, we would not be able to tell where we or others are sitting. Everything would become confused. Similarly, we are all in darkness in this material world, which is a world of tamas. Tamas or timira means “darkness.” This material world is dark, and therefore it needs sunlight or moonlight for illumination. However, there is another world, a spiritual world, that is beyond this darkness. That world is described by Çré Kåñëa in the Bhagavad-gétä (15.6):

na tad bhäsayate süryo

na çaçäìko na pävakaù

yad gatvä na nivartante

tad dhäma paramaà mama

“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”

The guru’s business is to bring his disciples from darkness to light. At present everyone is suffering due to ignorance, just as one contracts a disease out of ignorance. If one does not know hygienic principles, he will not know what will contaminate him. Therefore due to ignorance there is infection, and we suffer from disease. A criminal may say, “I did not know the law,” but he will not be excused if he commits a crime. Ignorance is no excuse. Similarly, a child, not knowing that fire will burn, will touch the fire. The fire does not think, “This is a child, and he does not know I will burn.” No, there is no excuse. Just as there are state laws, there are also stringent laws of nature, and these laws will act despite our ignorance of them. If we do something wrong out of ignorance, we Must suffer. This is the law. Whether the law is a state law or a law of nature, we risk suffering if we break it.

The guru’s business is to see that no human being suffers in this material world. No one can claim that he is not suffering. That is not possible. In this material world, there are three kinds of suffering: adhyätmika, adhibhautika, and adhidaivika. These are miseries arising from the material body and mind, from other living entities, and from the forces of nature. We may suffer mental anguish, or we may suffer from other living entities—from ants or mosquitoes or flies—or we may suffer due to some superior power. There may be no rain, or there may be flood. There may be excessive heat or excessive cold. So many types of suffering are imposed by nature. Thus there are three types of miseries within the material world, and everyone is suffering from one, two, or three of them. No one can say that he is completely free from suffering.

One may ask whether the guru is absolutely necessary. The Vedas inform us that he is:

tad-vijïänärthaà sa gurum eväbhigacchet

samit-päëiù çrotriyaà brahma-niñöham

[Muëdaka Upaniñad 1.2.12]

The Vedas enjoin us to seek out a guru; actually, they say to seek out the guru, not just a guru. The guru is one because he comes in disciplic succession. What Vyäsadeva and Kåñëa taught five thousand years ago is also being taught now. There is no difference between the two instructions. Although hundreds and thousands of äcäryas have come and gone, the message is one. The real guru cannot be two, for the real guru does not speak differently from his predecessors. Some spiritual teachers say, “In my opinion you should do this,” but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Kåñëa, Vyäsadeva, Närada, Arjuna, Çré Caitanya Mahäprabhu, and the Gosvämés. Five thousand years ago Lord Çré Kåñëa spoke the Bhagavad-gétä, and Vyäsadeva recorded it. Çréla Vyäsadeva did not say, “This is my opinion.” Rather, he wrote, çré-bhagavän uväca, that is, “The Supreme Personality of Godhead says.” Whatever Vyäsadeva wrote was originally spoken by the Supreme Personality of Godhead. Çréla Vyäsadeva did not give his own opinion.

In the disciplic succession we simply find repetition of the same subject. In the Bhagavad-gétä (9.34) Çré Kåñëa says:

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru

mäm evaiñyasi yuktvaivam

ätmänaà mat-paräyaëaù

“Engage your mind always in thinking of Me, become My devotee, offer obeisances, and worship Me. Being completely absorbed in Me, surely you will come to Me.”

These very instructions were reiterated by all the äcäryas, such as Rämänujäcärya, Madhväcärya, and Caitanya Mahäprabhu. The six Gosvämés also transmitted the same message, and we are simply following in their footsteps. There is no difference. We do not interpret the words of Kåñëa by saying, “In my opinion, the Battlefield of Kurukñetra represents the human body.” Such interpretations are set forth by rascals. In the world there are many rascal gurus who give their own opinion, but we can challenge any rascal. A rascal guru may say, “I am God,” or, “We are all God.” That is all right, but we should find out from the dictionary what the meaning of God is. Generally, a dictionary will tell us that the word God indicates the Supreme Being. Thus we may ask such a guru, “Are you the Supreme Being?” If he cannot understand this, then we should give the meaning of supreme. Any dictionary will inform us that supreme means “the greatest authority.” We may then ask, “Are you the greatest authority?” Such a rascal guru, even though proclaiming himself to be God, cannot answer such a question. God is the Supreme Being and the highest authority. No one is equal to Him or greater than Him. Yet there are many guru-gods, many rascals who claim to be the Supreme. Such rascals cannot help us escape the darkness of material existence. They cannot illumine our darkness with the torchlight of spiritual knowledge.

The bona fide guru will simply present what the supreme guru, God, says in bona fide scripture. A guru cannot change the message of the disciplic succession.

We Must understand that we cannot carry out research to find the Absolute Truth. Caitanya Mahäprabhu Himself said, “My Guru Mahäräja, My spiritual master, considered Me a great fool [Cc. Adi 7.71].” He who remains a great fool before his guru is a guru himself. However, if one says, “I am so advanced that I can speak better than my guru,” he is simply a rascal. In the Bhagavad-gétä (4.2) Çré Kåñëa says:

evaà paramparä-präptam

imaà räjarñayo viduù

sa käleneha mahatä

yogo nañöaù parantapa

Taking on a guru is not simply a fashion. One who is serious about understanding spiritual life requires a guru. A guru is a question of necessity, for one Must be very serious to understand spiritual life, God, proper action, and one’s relationship with God. When we are very serious about understanding these subjects, we need a guru. We shouldn’t go to a guru simply because a guru may be fashionable at the moment. Surrender Must be there, for without surrender we cannot learn anything. If we go to a guru simply to challenge him, we will learn nothing. We Must accept the guru just as Arjuna accepted his guru, Çré Kåñëa Himself:

kärpaëya-doñopahata-svabhävaù

påcchämi tväà dharma-sammüòha-cetäù

yac chreyaù syän niçcitaà brühi tan me

çiñyas te ‘haà çädhi mäà tväà prapannam

This is the process for accepting a guru. The guru is Kåñëa’s representative, the former äcäryas’ representative. Kåñëa says that all äcäryas are His representatives; therefore the guru should be offered the same respect one would offer to God. As Viçvanätha Cakravarté Öhäkura says in his prayers to the spiritual master, yasya prasädäd bhagavat-prasädaù: ** “ By the mercy of the spiritual master, one receives the benediction of Kåñëa.” Thus, if we surrender to the bona fide guru, we surrender to God. God accepts our surrender to the guru.

In the Bhagavad-gétä (18.66) Kåñëa instructs:

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

Only if we are very serious about understanding the science of God is a guru required. We should not try to keep a guru as a matter of fashion. One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but we should also remember how to carry out his orders. In the Bhagavad-gétä (4.34) Çré Kåñëa Himself tells us the method of seeking out and approaching the guru:

tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

The first process is that of surrender. We have to find an exalted person and willingly surrender before him. The çästras enjoin that before we take a guru we study him carefully to find out whether we can surrender to him. We should not accept a guru suddenly, out of fanaticism. That is very dangerous. The guru should also study the person who wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and disciple. Everything is provided, but we Must take up the process seriously. Then we can be trained to become a bona fide disciple. First we Must find a bona fide guru, establish our relationship with him, and act accordingly. Then our life will be successful, for the guru can enlighten the sincere disciple who is in darkness.

Everyone is born a rascal and a fool. If we are born learned, why do we need to go to school? If we do not cultivate knowledge, we are no better than animals. An animal may say that there is no need of books and that he has become a guru, but how can anyone obtain knowledge without the study of authoritative books on science and philosophy? Rascal gurus try to avoid these things. We Must understand that we are all born rascals and fools and that we have to be enlightened. We have to receive knowledge to make our lives perfect. If we do not perfect our lives, we are defeated. What is this defeat? The struggle for existence. We are trying to obtain a better life, to attain a superior position, and for this we are struggling very hard. But we do not know what a superior position actually is.

mäà ca yo ‘vyabhicäreëa

bhakti-yogena sevate

sa guëän samatétyaitän

brahma-bhüyäya kalpate

“One who engages in the spiritual activities of unalloyed devotional service at once transcends the modes of material nature and is elevated to the spiritual platform.”

Is there any science that gives us the knowledge by which we may become immortal? Yes, we may become immortal, but not in the material sense. We cannot receive this knowledge in so-called universities. However, there is knowledge contained in the Vedic scriptures by which we may become immortal. That immortality is our better position. No more birth, no more death, no more old age, no more disease. Thus the guru takes on a very great responsibility. He Must guide his disciple and enable him to become an eligible candidate for the perfect position—immortality. The guru Must be competent to lead his disciple back home, back to Godhead.

Saints and Swindlers.

Every day the number of people interested in practicing yoga and meditation increases by the thousands. Unfortunately, a person looking for a suitable guide is likely to encounter a bewildering array of magicians, self-styled gurus, and self-proclaimed gods. In an interview with the London Times, Çréla Prabhupäda explains how a sincere seeker can tell the difference between a counterfeit and genuine spiritual guide.

Çréla Prabhupäda: Yes. Of course, to search out a guru is very nice, but if you want a cheap guru, or if you want to be cheated, then you will find many cheating gurus. But if you are sincere, you will find a sincere guru. Because people want everything very cheaply, they are cheated. We ask our students to refrain from illicit sex, meat-eating, gambling, and intoxication. People think that this is all very difficult—a botheration. But if someone else says, “You may do whatever nonsense you like, simply take my mantra,” then people will like him. The point is that people want to be cheated, and therefore cheaters come. No one wants to undergo any austerity. Human life is meant for austerity, but no one is prepared to undergo austerity. Consequently, cheaters come and say, “No austerity. Whatever you like, you do. Simply pay me, and I’ll give you some mantra, and you’ll become God in six months.” All this is going on. If you want to be cheated like this, the cheaters will come.

Reporter: What about the person who seriously wants to find spiritual life but who happens to finish up with the wrong guru?

Çréla Prabhupäda: If you simply want an ordinary education, you have to devote so much time, labor, and understanding to it. Similarly, if you are going to take to spiritual life, you Must become serious. How is it that simply by some wonderful mantras, someone can become God in six months? Why do people want something like that? This means that they want to be cheated.

Reporter: How can a person tell he has a genuine guru?

Çréla Prabhupäda: Can any of my students answer this question?

Disciple: Once I remember John Lennon asked you, “How will I know who is the genuine guru?” And you answered, “Just find out the one who is most addicted to Kåñëa. He is genuine.”

Çréla Prabhupäda: Yes. The genuine guru is God’s representative, and he speaks about God and nothing else. The genuine guru is he who has no interest in materialistic life. He is after God, and God only. That is one of the tests of a genuine guru: brahma-niñöham. He is absorbed in the Absolute Truth. In the Muëdaka Upaniñad it is stated, çrotriyaà brahma-niñöham: [Muëdaka Upaniñad 1.2.12] “The genuine guru is well versed in the scriptures and Vedic knowledge, and he is completely dependent on Brahman.” He should know what Brahman [spirit] is and how to become situated in Brahman. These signs are given in the Vedic literature. As I said before, the real guru is God’s representative. He represents the Supreme Lord, just as a viceroy represents a king. The real guru will not manufacture anything. Everything he says is in accordance with the scriptures and the previous äcäryas. He will not give you a mantra and tell you that you will become God in six months. This is not a guru’s business. A guru’s business is to canvass everyone to become a devotee of God. That is the sum and substance of a real guru’s business. Indeed, he has no other business. He tells whomever he sees, “Please become God conscious.” If he canvasses somehow or other on behalf of God and tries to get everyone to become a devotee of God, he is a genuine guru.

Reporter: What about a Christian priest?

Çréla Prabhupäda: Christian, Muëdaka Upaniñad hammadan, Hindu—it doesn’t matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, “Just try to love God.” Anyone—it doesn’t matter who—be he Hindu, Muëdaka Upaniñad slim, or Christian, is a guru if he convinces people to love God. That is the test. The guru never says, “I am God,” or “I will make you God.” The real guru says, “I am a servant of God, and I will make you a servant of God also.” It doesn’t matter how the guru is dressed. As Caitanya Mahäprabhu said, “Whoever can impart knowledge about Kåñëa is a spiritual master.” A genuine spiritual master simply tries to get people to become devotees of Kåñëa, or God. He has no other business.

Reporter: But the bad gurus…

Çréla Prabhupäda: And what is a “bad” guru?

Reporter: A bad guru just wants some money or some fame.

Çréla Prabhupäda: Well, if he is bad, how can he become a guru? [Laughter.] How can iron become gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say “bad guru.” That is a contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God—that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white guru. Guru means “genuine guru.” All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine.

Reporter: If I wanted to be initiated into your society, what would I have to do?

Çréla Prabhupäda: First of all, you’d have to give up illicit sex life.

Reporter: Does that include all sex life? What is illicit sex life?

Reporter: Anything else?

Çréla Prabhupäda: You’d also have to give up eating meat, eggs, and fish. And you’d have to give up gambling as well. Unless you gave up these four sinful activities, you could not be initiated.

Reporter: How many followers do you have throughout the world?

Çréla Prabhupäda: For anything genuine, the followers may be very few. For something rubbish, the followers may be many. Still, we have about five thousand initiated disciples.

Reporter: Is the Kåñëa consciousness movement growing all the time?

Çréla Prabhupäda: Yes, it is growing—but slowly. This is because we have so many restrictions. People do not like restrictions.

Reporter: Where is your following the greatest?

Çréla Prabhupäda: In the United States, Europe, South America, and Australia. And, of course, in India there are millions who practice Kåñëa consciousness.

Reporter: Could you tell me what the goal of your movement is?

Çréla Prabhupäda: The purpose of this Kåñëa consciousness movement is to awaken man’s original consciousness. At the present moment our consciousness is designated. Someone is thinking, “I am an Englishman,” and another is thinking, “I am an American.” Actually, we do not belong to any of these designations. We are all part and parcel of God; that is our real identity. If everyone simply comes to that consciousness, all the problems of the world will be solved. Then we shall come to know that we are one—the same quality of spirit soul. The same quality of spirit soul is within everyone, although it may be in a different dress. This is the explanation given in the Bhagavad-gétä.

369 Kåñëa consciousness is actually a purificatory process (sarvopädhi-vinirMuëdaka Upaniñad ktam [Cc. Madhya 19.170]). Its purpose is to make people free from all designations (tat-paratvena nirmalam). When our consciousness becomes purified of all designations, the activities we carry out with our purified senses make us perfect. Eventually, we reach the ideal perfection of human life. Kåñëa consciousness is also a very simple process. It is not necessary to become a great philosopher, scientist, or whatever. We need only chant the holy name of the Lord, understanding that His personality, His name, and His qualities are all absolute.

Kåñëa consciousness is a great science. Unfortunately, in the universities there is no department for this science. Therefore we invite all serious men who are interested in the welfare of human society to understand this great movement and, if possible, take part in it and cooperate with us. The problems of the world will be solved. This is also the verdict of the Bhagavad-gétä, the most important and authoritative book of spiritual knowledge. Many of you have heard of the Bhagavad-gétä. Our movement is based on it. Our movement is approved by all great äcäryas in India. Rämänujäcärya, Madhväcärya, Lord Caitanya, and so many others. You are all representatives of newspapers, so I ask you to try to understand this movement as far as possible for the good of all human society.

Reporter: Do you think your movement is the only way to know God?

Çréla Prabhupäda: Yes.

Reporter: How are you assured of that?

Çréla Prabhupäda: From the authorities and from God, Kåñëa. Kåñëa says:

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

[Bhagavad-gétä As It Is . 18.66]

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”

Reporter: Does “surrender” mean that someone would have to leave his family?

Çréla Prabhupäda: No.

Reporter: But suppose I were to become an initiate. Wouldn’t I have to come and live in the temple?

Çréla Prabhupäda: Not necessarily.

Reporter: I can stay at home?

Çréla Prabhupäda: Oh, yes.

Reporter: What about work? Would I have to give up my job?

Çréla Prabhupäda: No, you’d simply have to give up your bad habits and chant the Hare Kåñëa mantra on these beads-that’s all.

Reporter: Would I have to give any financial support?

Reporter: I wouldn’t have to give any money at all?

Çréla Prabhupäda: No.

Reporter: Is this one of the main things that distinguishes the genuine guru from the fake guru?

Çréla Prabhupäda: Yes, a genuine guru is not a businessman. He is a representative of God. Whatever God says, the guru repeats. He does not speak otherwise.

Reporter: But would you expect to find a real guru, say, traveling in a Rolls Royce and staying in a penthouse suite in a classy hotel?

Çréla Prabhupäda: Sometimes people provide us with a room in a first-class hotel, but we generally stay in our own temples. We have some one hundred temples around the world, so we don’t require to go to any hotels.

Reporter: I wasn’t trying to make any accusations. I was merely trying to illustrate that I think your warning is a valid one. There are so many people interested in finding a spiritual life, and at the same time there are a lot of people interested in cashing in on the “guru business.”

Çréla Prabhupäda: Are you under the impression that spiritual life means voluntarily accepting poverty?

Reporter: Well, I don’t know.

Çréla Prabhupäda: A poverty-stricken man may be materialistic, and a wealthy man may be very spiritual. Spiritual life does not depend on either poverty or wealth. Spiritual life is transcendental. Consider Arjuna, for instance. Arjuna was a member of a royal family, yet he was a pure devotee of God. And in the Bhagavad-gétä (4.2) Çré Kåñëa says, evaà paramparä-präptaà imaà räjarñayo viduù: “This supreme science was received through the chain of disciplic succession, and the saintly kings understood it in that way.” In the past, all kings who were saintly understood spiritual science. Therefore, spiritual life does not depend on one’s material condition. Whatever a person’s material condition may be—he may be a king or a pauper—he can still understand spiritual life. Generally people do not know what spiritual life is, and therefore, they unnecessarily criticize us. If I asked you what spiritual life is, how would you answer?

Reporter: Well, I’m not sure.

Çréla Prabhupäda: Although you do not know what spiritual life is, you still say, “It is this,” or “It is that.” But first you should know what spiritual life is. Spiritual life begins when you understand that you are not your body. This is the real beginning of spiritual life. By seeing the difference between your self and your body, you come to understand that you are a spirit soul (ahaà brahmäsmi).

Reporter: Do you think this knowledge should be a part of everyone’s education?

Çréla Prabhupäda: Yes. People should first be taught what they are. Are they their bodies, or something else? That is the beginning of education. Now everyone is educated to think he is his body. Because someone accidentally gets an American body, he thinks, “I am an American.” This is just like thinking, “I am a red shirt,” just because you are wearing a red shirt. You are not a red shirt; you are a human being. Similarly, this body is like a shirt or coat over the real person—the spirit soul. If we recognize ourselves simply by our bodily “shirt” or “coat,” then we have no spiritual education.

Reporter: Do you think that such education should be given in schools?

Çréla Prabhupäda: Yes—in schools, colleges, and universities. There is an immense literature on this subject—an immense fund of knowledge. What is actually required is that the leaders of society come forward to understand this movement.

Reporter: Have you ever had people come to you who had previously been involved with a fake guru?

Çréla Prabhupäda: Yes, there are many.

Reporter: Were their spiritual lives in any way spoiled by the fake gurus?

Reporter: Have the real gurus like yourself ever tried to put a stop to the false gurus—that is, put pressure on them to put them out of business, so to speak?

Çréla Prabhupäda: No, that is not my purpose. I started my movement simply by chanting Hare Kåñëa. I chanted in New York in a place called Tompkins Square Park, and soon people began to come to me. In this way, the Kåñëa consciousness movement gradually developed. Many accepted, and many did not accept. Those who are fortunate have accepted.

Reporter: Don’t you feel that people are suspicious because of their experience with fake gurus? If you went to a quack dentist and he broke your tooth, you might be suspicious about going to another dentist.

Çréla Prabhupäda: Yes. Naturally, if you are cheated, you become suspicious. But this does not mean that if you are cheated once, you will always be cheated. You should find someone genuine. But to come to Kåñëa consciousness, you Must be either very fortunate or well aware of this science. From the Bhagavad-gétä we understand that the genuine seekers are very few: manuñyäëäà sahasreñu kaçcid yatati siddhaye [Bg. 7.3]. Out of many millions of people, there may be only one who is interested in spiritual life. Generally, people are interested in eating, sleeping, mating, and defending. So how can we expect to find many followers? It is not difficult to notice that people have lost their spiritual interest. And almost all those who are actually interested are being cheated by so-called spiritualists. You cannot judge a movement simply by the number of its followers. If one man is genuine, then the movement is successful. It is not a question of quantity, but quality.

Reporter: I wondered how many people you think might have been taken in by fake gurus.

Çréla Prabhupäda: Practically everyone. [Laughter.] There is no question of counting. Everyone.

Reporter: This would mean thousands of people, wouldn’t it?

Reporter: ls it possible for everyone to attain the perfectional stage you spoke of previously?

Çréla Prabhupäda: Within a second. Anyone can attain perfection within a second—providing he is willing. The difficulty is that no one is willing. In the Bhagavad-gétä (18.66) Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: “Simply surrender unto Me.” But who is going to surrender to God? Everyone says, “Oh, why should I surrender to God? I will be independent.” If you simply surrender, it is a second’s business. That’s all. But no one is willing, and that is the difficulty.

Çréla Prabhupäda: Yes, this is like a patient thinking, “I shall continue with my disease, and at the same time I shall become healthy.” It is contradictory. The first requirement is that one become educated in spiritual life. Spiritual life is not something one can understand by a few minutes’ talk. There are many philosophy and theology books, but people are not interested in them. That is the difficulty. For instance, the Çrémad-Bhägavatam is a very long work, and if you try to read this book, it may take many days just to understand one line of it. The Bhägavatam describes God, the Absolute Truth, but people are not interested. And if, by chance, someone becomes a little interested in spiritual life, he wants something immediate and cheap. Therefore, he is cheated. Actually, human life is meant for austerity and penance. That is the way of Vedic civilization. In Vedic times they would train boys as brahmacärés; no sex life was allowed at all up to the age of twenty-five. Where is that education now? A brahmacäré is a student who lives a life of complete celibacy and obeys the commands of his guru at the gurukula [school of the spiritual master]. Now schools and colleges are teaching sex from the very beginning, and twelve—or thirteen-year-old boys and girls are having sex. How can they have a spiritual life? Spiritual life means voluntarily accepting some austerities for the sake of God realization. That is why we insist on no illicit sex, meat-eating, gambling, or intoxication for our initiated students. Without these restrictions, any “yoga meditation” or so-called spiritual discipline cannot be genuine. It is simply a business deal between the cheaters and the cheated.

Reporter: Thank you very much .

Çréla Prabhupäda: Hare Kåñëa.

The Absolute Necessity of a Spiritual Master. Science of Self Realization.

In February 1936, in Bombay, India, the members of a reputed religious society, the Gauòéya Maöha, were astonished by the powerful and eloquent words of a young member who spoke in honor of his spiritual master, Çréla Bhaktisiddhänta Sarasvaté Gosvämé. Three decades later, the young speaker would become the world-renowned founder and spiritual master of the Kåñëa consciousness movement. Çréla Prabhupäda’s presentation is a memorable statement on the importance of the guru in spiritual life.

säkñäd-dharitvena samasta-çästrair

uktas tathä bhävyata eva sadbhiù

kintu prabhor yaù priya eva tasya

vande guroù çré-caraëäravindam **

“In the revealed scriptures it is declared that the spiritual master should be worshiped like the Supreme Personality of Godhead, and this injunction is obeyed by pure devotees of the Lord. The spiritual master is the most confidential servant of the Lord. Thus let us offer our respectful obeisances unto the lotus feet of our spiritual master.”

Gentlemen, on behalf of the members of the Bombay branch of the Gauòéya Maöha, let me welcome you all because you have so kindly joined us tonight in our congregational offerings of homage to the lotus feet of the world teacher, Äcäryadeva, who is the founder of this Gauòéya Mission and is the president—äcärya of Çré Çré Viçva-vaiñëava Räja-sabhä—I mean my eternal divine master, Paramahaàsa Parivräjakäcärya Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja.

Sixty-two years ago, on this auspicious day, the Äcäryadeva made his appearance by the call of Öhäkura Bhaktivinoda at Çré-kñetra Jagannätha-dhäma at Puré.

tad-vijïänärthaà sa gurum eväbhigacchet

samit-päëiù çrotriyaà brahma-niñöham

“In order to learn the transcendental science, one Must approach the bona fide spiritual master in disciplic succession, who is fixed in the Absolute Truth.”

In the Çrémad-Bhägavatam (11.17.27) it is said:

äcäryaà mäà vijänéyän

nävamanyeta karhicit

na martya-buddhyäsüyeta

sarva-devamayo guruù

“One should understand the spiritual master to be as good as I am,” said the Blessed Lord. “Nobody should be jealous of the spiritual master or think of him as an ordinary man, because the spiritual master is the sum total of all demigods.”

That is, the äcärya has been identified with God Himself. He has nothing to do with the affairs of this mundane world. He does not descend here to meddle with the affairs of temporary necessities, but to deliver the fallen, conditioned souls—the souls, or entities, who have come here to the material world with a motive of enjoyment by the mind and the five organs of sense perception. He appears before us to reveal the light of the Vedas and to bestow upon us the blessings of full-fledged freedom, after which we should hanker at every step of our life’s journey.

The transcendental knowledge of the Vedas was first uttered by God to Brahmä, the creator of this particular universe. From Brahmä the knowledge descended to Närada, from Närada to Vyäsadeva, from Vyäsadeva to Madhva, and in this process of disciplic succession the transcendental knowledge was transmitted by one disciple to another till it reached Lord Gauräìga, Çré Kåñëa Caitanya, who posed as the disciple and successor of Çré Éçvara Puré. The present Äcäryadeva is the tenth disciplic representative from Çré Rüpa Gosvämé, the original representative of Lord Caitanya who preached this transcendental tradition in its fullness. The knowledge that we receive from our Gurudeva is not different from that imparted by God Himself and the succession of the äcäryas in the preceptorial line of Brahmä. We adore this auspicious day as Çré Vyäsa-püjä-tithi, because the Äcärya is the living representative of Vyäsadeva, the divine compiler of the Vedas, the Puräëas, the Bhagavad-gétä, the Mahäbhärata, and the Çrémad-Bhägavatam.

sampradäya-vihénä ye

manträs te niñphalä matäù

“Unless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.”

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

“Only unto those great souls who simultaneously have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”

Gentlemen, our knowledge is so poor, our senses are so imperfect, and our sources are so limited that it is not possible for us to have even the slightest knowledge of the absolute region without surrendering ourselves at the lotus feet of Çré Vyäsadeva or his bona fide representative. Every moment we are being deceived by the knowledge of our direct perception. It is all the creation or concoction of the mind, which is always deceiving, changing, and flickering. We cannot know anything of the transcendental region by our limited, perverted method of observation and experiment. But all of us can lend our eager ears for the aural reception of the transcendental sound transmitted from that region to this through the unadulterated medium of Çré Gurudeva or Çré Vyäsadeva. Therefore, gentlemen, we should surrender ourselves today at the feet of the representative of Çré Vyäsadeva for the elimination of all our differences bred by our unsubmissive attitude. It is accordingly said in Çré Gétä (4.34):

tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

“Just approach the wise and bona fide spiritual master. Surrender unto him first and try to understand him by inquiries and service. Such a wise spiritual master will enlighten you with transcendental knowledge, for he has already known the Absolute Truth.”

Gentlemen, we are all more or less proud of our past Indian civilization, but we actually do not know the real nature of that civilization. We cannot be proud of our past material civilization, which is now a thousand times greater than in days gone by. It is said that we are passing through the age of darkness, the Kali-yuga. What is this darkness? The darkness cannot be due to backwardness in material knowledge, because we now have more of it than formerly. If not we ourselves, our neighbors, at any rate, have plenty of it. Therefore, we Must conclude that the darkness of the present age is not due to a lack of material advancement, but that we have lost the clue to our spiritual advancement, which is the prime necessity of human life and the criterion of the highest type of human civilization. Throwing of bombs from airplanes is no advancement of civilization from the primitive, uncivilized practice of dropping big stones on the heads of enemies from the tops of hills. Improvement of the art of killing our neighbors by means of machine guns and poisonous gases is certainly no advancement from primitive barbarism, which prided itself on its art of killing by bows and arrows. Nor does the development of a sense of pampered selfishness prove anything more than intellectual animalism. True human civilization is very different from all these states, and therefore in the Kaöha Upaniñad (1.3.14) there is the emphatic call:

uttiñöhata jägrata

präpya varän nibodhata

kñurasya dhärä niçitä duratyayä

durgaà pathas tat kavayo vadanti

“Please wake up and try to understand the boon that you now have in this human form of life. The path of spiritual realization is very difficult; it is sharp like a razor’s edge. That is the opinion of learned transcendental scholars.”

Thus, while others were yet in the womb of historical oblivion, the sages of India had developed a different kind of civilization, which enabled them to know themselves. They had discovered that we are not at all material entities, but that we are all spiritual, permanent, and indestructible servants of the Absolute. But because we have, against our better judgment, chosen to completely identify ourselves with this present material existence, our sufferings have Muëdaka Upaniñad ltiplied according to the inexorable law of birth and death, with its consequent diseases and anxieties. These sufferings cannot be really mitigated by any provision of material happiness, because matter and spirit are completely different elements. It is just as if you took an aquatic animal out of water and put it on the land, supplying all manner of happiness possible on land. The deadly sufferings of the animal are not capable of being relieved at all until it is taken out of its foreign environment. Spirit and matter are completely contradictory things. All of us are spiritual entities. We cannot have perfect happiness, which is our birthright, however much we may meddle with the affairs of mundane things. Perfect happiness can be ours only when we are restored to our natural state of spiritual existence. This is the distinctive message of our ancient Indian civilization, this is the message of the Gétä, this is the message of the Vedas and the Puräëas, and this is the message of all the real äcäryas, including our present Äcäryadeva, in the line of Lord Caitanya.

Gentlemen, although it is imperfectly that we have been enabled by his grace to understand the sublime messages of our Äcäryadeva, Oà Viñëupäda Paramahaàsa Parivräjakäcärya Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja, we Must admit that we have realized definitely that the divine message from his holy lips is the congenial thing for suffering humanity. All of us should hear him patiently. If we listen to the transcendental sound without unnecessary opposition, he will surely have mercy upon us. The Äcärya’s Message is to take us back to our original home, back to God. Let me repeat, therefore, that we should hear him patiently, follow him in the measure of our conviction, and bow down at his lotus feet for releasing us from our present causeless unwillingness for serving the Absolute and all souls.

From the Gétä we learn that even after the destruction of the body, the ätmä, or the soul, is not destroyed; he is always the same, always new and fresh. Fire cannot burn him, water cannot dissolve him, the air cannot dry him up, and the sword cannot kill him. He is everlasting and eternal, and this is also confirmed in the Çrémad-Bhägavatam (10.84.13):

yasyätma-buddhiù kuëape tri-dhätuke

sva-dhéù kalaträdiñu bhauma ijya-dhéù

yat-tértha-buddhiù salile na karhicij

janeñv abhijïeñu sa eva go-kharaù

“Anyone who accepts this bodily bag of three elements [bile, Muëdaka Upaniñad cus, and air] as his self, who has an affinity for an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the waters of the holy places of pilgrimage but never takes advantage of those persons who are in actual knowledge—he is no better than an ass or a cow.”

Unfortunately, in these days we have all been turned foolish by neglecting our real comfort and identifying the material cage with ourselves. We have concentrated all our energies for the meaningless upkeep of the material cage for its own sake, completely neglecting the captive soul within. The cage is meant for the undoing of the bird; the bird is not meant for the welfare of the cage. Let us, therefore, deeply ponder this. All our activities are now turned toward the upkeep of the cage, and the most we do is try to give some food to the mind by art and literature. But we do not know that this mind is also material in a more subtle form. This is stated in the Gétä (7.4):

bhümir äpo ‘nalo väyuù

khaà mano buddhir eva ca

ahaìkära itéyaà me

bhinnä prakåtir añöadhä

“Earth, fire, water, air, sky, intelligence, mind, and ego are all My separated energies.”

We have scarcely tried to give any food to the soul, which is distinct from the body and mind; therefore we are all committing suicide in the proper sense of the term. The message of the Äcäryadeva is to give us a warning to halt such wrong activities. Let us therefore bow down at his lotus feet for the unalloyed mercy and kindness he has bestowed upon us.

Gentlemen, do not for a moment think that my Gurudeva wants to put a complete brake on the modern civilization—an impossible feat. But let us learn from him the art of making the best use of a bad bargain, and let us understand the importance of this human life, which is fit for the highest development of true consciousness. The best use of this rare human life should not be neglected. As it is said in the Çrémad-Bhägavatam (11.9.29):

labdhvä sudurlabham idaà bahu-sambhavänte

mänuñyam arthadam anityam apéha dhéraù

türëaà yateta na pated anu måtyu yävan

niùçreyasäya viñayaù khalu sarvataù syät

“This human form of life is obtained after many, many births, and although it is not permanent, it can offer the highest benefits. Therefore a sober and intelligent man should immediately try to fulfill his mission and attain the highest profit in life before another death occurs. He should avoid sense gratification, which is available in all circumstances.”

Let us not misuse this human life in the vain pursuit of material enjoyment, or, in other words, for the sake of only eating, sleeping, fearing, and sensuous activities. The Äcäryadeva’s message is conveyed by the words of Çré Rüpa Gosvämé (Bhakti-rasämåta-sindhu 1.2.255-256):

anäsaktasya viñayän

yathärham upayuïjataù

nirbandhaù kåñëa-sambandhe

yuktaà vairägyam ucyate

präpaïcikatayä buddhyä

hari-sambandhi-vastunaù

Muëdaka Upaniñad Muëdaka Upaniñad

kñubhiù parityägo

vairägyaà phalgu kathyate

“One is said to be situated in the fully renounced order of life if he lives in accordance with Kåñëa consciousness. He should be without attachment for sense gratification and should accept only what is necessary for the upkeep of the body. On the other hand, one who renounces things that could be used in the service of Kåñëa, under the pretext that such things are material, does not practice complete renunciation.

The purport of these çlokas can only be realized by fully developing the rational portion of our life, not the animal portion. Sitting at the feet of the Äcäryadeva, let us try to understand from this transcendental source of knowledge what we are, what is this universe, what is God, and what is our relationship with Him. The message of Lord Caitanya is the message for the living entities and the message of the living world. Lord Caitanya did not bother Himself for the upliftment of this dead world, which is suitably named Martyaloka, the world where everything is destined to die. He appeared before us four hundred fifty years ago to tell us something of the transcendental universe, where everything is permanent and everything is for the service of the Absolute. But recently Lord Caitanya has been misrepresented by some unscrupulous persons, and the highest philosophy of the Lord has been misinterpreted to be the cult of the lowest type of society. We are glad to announce tonight that our Äcäryadeva, with his usual kindness, saved us from this horrible type of degradation, and therefore we bow down at his lotus feet with all humility.

Gentlemen, it has been a mania of the cultured (or uncultured) society of the present day to accredit the Personality of Godhead with merely impersonal features and to stultify Him by claiming that He has no senses, no form, no activity, no head, no legs, and no enjoyment. This has also been the pleasure of the modern scholars due to their sheer lack of proper guidance and true introspection in the spiritual realm. All these empiricists think alike: all the enjoyable things should be monopolized by the human society, or by a particular class only, and the impersonal God should be a mere order-supplier for their whimsical feats. We are happy that we have been relieved of this horrible type of malady by the mercy of His Divine Grace Paramahaàsa Parivräjakäcärya Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja. He is our eye-opener, our eternal father, our eternal preceptor, and our eternal guide. Let us therefore bow down at his lotus feet on this auspicious day.

Gentlemen, although we are like ignorant children in the knowledge of the Transcendence, still His Divine Grace, my Gurudeva, has kindled a small fire within us to dissipate the invincible darkness of empirical knowledge. We are now so much on the safe side that no amount of philosophical argument by the empiric schools of thought can deviate us an inch from the position of our eternal dependence on the lotus feet of His Divine Grace. Furthermore, we are prepared to challenge the most erudite scholars of the Mäyäväda school and prove that the Personality of Godhead and His transcendental sports in Goloka alone constitute the sublime information of the Vedas. There are explicit indications of this in the Chändogya Upaniñad (8.13.1):

çyämäc chavalaà prapadye

çavaläc chyämaà prapadye

“For receiving the mercy of Kåñëa, I surrender unto His energy (Rädhä), and for receiving the mercy of His energy, I surrender unto Kåñëa.” Also in the Åg Veda (1.22.20):

tad viñëoù paramaà padaà sadä

paçyanti sürayaù divéva cakñur ätatam

viñëor yat paramaà padam

“The lotus feet of Lord Viñëu are the supreme objective of all the demigods. These lotus feet of the Lord are as enlightening as the sun in the sky.”

The plain truth so vividly explained in the Gétä, which is the central lesson of the Vedas, is not understood or even suspected by the most powerful scholars of the empiric schools. Herein lies the secret of Çré Vyäsa-püjä. When we meditate on the transcendental pastimes of the Absolute Godhead, we are proud to feel that we are His eternal servitors, and we become jubilant and dance with joy. All glory to my divine master, for it is he who has out of his unceasing flow of mercy stirred up within us such a movement of eternal existence. Let us bow down at his lotus feet.

Gentlemen, had he not appeared before us to deliver us from the thralldom of this gross worldly delusion, surely we should have remained for lives and ages in the darkness of helpless captivity. Had he not appeared before us, we would not have been able to understand the eternal truth of the sublime teaching of Lord Caitanya. Had he not appeared before us, we could not have been able to know the significance of the first çloka of the Brahma-saàhitä 5.1:

éçvaraù paramaù kåñëaù

sac-cid-änanda-vigrahaù

anädir ädir govindaù

sarva-käraëa-käraëam

“Kåñëa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.”

Personally, I have no hope for any direct service for the coming crores of births of the sojourn of my life, but I am confident that some day or other I shall be delivered from this mire of delusion in which I am at present so deeply sunk. Therefore let me with all my earnestness pray at the lotus feet of my divine master to allow me to suffer the lot for which I am destined due to my past misdoings, but to let me have this power of recollection: that I am nothing but a tiny servant of the Almighty Absolute Godhead, realized through the unflinching mercy of my divine master. Let me therefore bow down at his lotus feet with all the humility at my command.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda appeared in this world in 1896 in Calcutta, India. He first met his spiritual master, Çréla Bhaktisiddhänta Sarasvaté Gosvämé, in Calcutta in 1922. Bhaktisiddhänta Sarasvaté, a prominent religious scholar and the founder of sixty-four Gauòéya Maöhas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge. Çréla Prabhupäda became his student, and eleven years later (1933) at Allahabad he became his formally initiated disciple.

At their first meeting, in 1922, Çréla Bhaktisiddhänta Sarasvaté Öhäkura requested Çréla Prabhupäda to broadcast Vedic knowledge through the English language. In the years that followed, Çréla Prabhupäda wrote a commentary on the Bhagavad-gétä, assisted the Gauòéya Maöha in its work and, in 1944, without assistance, started an English fortnightly magazine, edited it, typed the manuscripts and checked the galley proofs. He even distributed the individual copies and struggled to maintain the publication. Once begun, the magazine never stopped; it is now being continued by his disciples in the West and is published in nineteen languages.

Recognizing Çréla Prabhupäda’s philosophical learning and devotion, the Gauòéya Vaiñëava Society honored him in 1947 with the title “Bhaktivedanta.” In 1950, at the age of fifty-four, Çréla Prabhupäda retired from married life, adopting the vänaprastha (retired) order to devote more time to his studies and writing. Çréla Prabhupäda traveled to the holy city of Våndävana, where he lived in very humble circumstances in the historic medieval temple of Rädhä-Dämodara. There he engaged for several years in deep study and writing. He accepted the renounced order of life (sannyäsa) in 1959. At Rädhä-Dämodara, Çréla Prabhupäda began work on his life’s masterpiece: a Multivolume translation of and commentary on the eighteen-thousand-verse Çrémad-Bhägavatam (Bhägavata Puräëa). He also wrote Easy Journey to Other Planets.

After publishing three volumes of the Bhägavatam, Çréla Prabhupäda came to the United States, in 1965, to fulfill the mission of his spiritual master. Subsequently, His Divine Grace wrote more than sixty volumes of authoritative translations, commentaries and summary studies of the philosophical and religious classics of India.

In 1965, when he first arrived by freighter in New York City, Çréla Prabhupäda was practically penniless. It was after almost a year of great difficulty that he established the International Society for Krishna Consciousness in July of 1966. Before his passing away on November 14, 1977, he guided the Society and saw it grow to a worldwide confederation of more than one hundred äçramas, schools, temples, institutes and farm communities.

In 1968, Çréla Prabhupada created New Vrindaban, an experimental Vedic community in the hills of West Virginia. Inspired by the success of New Vrindaban, now a thriving farm community of more than one thousand acres, his students have since founded several similar communities in the United States and abroad.

In 1972, His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding the Gurukula school in Dallas, Texas. Since then, under his supervision, his disciples have established children’s schools throughout the United States and the rest of the world. As of 1978, there are ten Gurukula schools worldwide, with the principal educational center now located in Våndävana, India.

Çréla Prabhupäda also inspired the construction of several large international cultural centers in India. The center at Çrédhäma Mäyäpur in West Bengal is the site for a planned spiritual city, an ambitious project for which construction will extend over the next decade. In Våndävana, India, is the magnificent Kåñëa-Balaräma Temple and International Guesthouse. There is also a major cultural and educational center in Bombay. Other centers are planned in a dozen other important locations on the Indian subcontinent.

Çréla Prabhupäda’s most significant contribution, however, is his books. Highly respected by the academic community for their authoritativeness, depth and clarity, they are used as standard textbooks in numerous college courses. His writings have been translated into twenty-eight languages. The Bhaktivedanta Book Trust, established in 1972 exclusively to publish the works of His Divine Grace, has thus become the world’s largest publisher of books in the field of Indian religion and philosophy.

In just twelve years, in spite of his advanced age, Çréla Prabhupäda circled the globe fourteen times on lecture tours that took him to six continents. In spite of such a vigorous schedule, Çréla Prabhupäda continued to write prolifically. His writings constitute a veritable library of Vedic philosophy, religion, literature and culture.