Qualifications of the guru as taught in Madhya-lila 24.330 purport

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Dear devotees, PAMHO. AGTSP & his follower-spiritual masters.

 

mukam karoti vacalam pangum langhayate girim

yat-krpa tam aham vande sri-gurum dina-tarinam

 

I have written the following based on an observation made by Kaunteya Prabhu

on the Madhya-lila 24.330 purport.

 

Your humble servant,

VGD

 

Qualifications of the guru as taught in Madhya-lila 24.330 purport

 

 

Rtvikists often state that ONLY a "maha-bhagavata" can be a diksa-guru. They

provide quotes from Caitanya Caritamrta Madhya-lila 24.330 purport to

support their claim. Here are some of what they present as evidence:

 

"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."

 

"The bona fide spiritual master who accepts disciples from all over the

world is also worshiped all over the world because of his qualities.

Lokanam asau pujyo yatha harih: the people of the world worship him just

as they worship the Supreme Personality of Godhead."

 

"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."

 

These statements are often quoted in IRG papers so as to present the concept

that a diksa-guru has to be in the "topmost position of maha-bhagavata."

 

There are actually five topics which is clear when we consider the verse (I

have numbered them):

 

(1) guru-laksana, (2) sisya-laksana, (3) donhara pariksana

(4) sevya--bhagavan, (5) sarva-mantra-vicarana

 

"(1) In your book there should be the characteristics of the bona fide guru

and (2) the bona fide disciple. (3) 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. (4) The

Supreme PersonaIity of Godhead, Krsna, should be described as the

worshipable object, and (5) you should consider the bija-mantra for the

worship of Krsna, Rama or any other expansion of the Supreme Personality of

Godhead."

 

In the purport, these five topics are elaborated in sequence. The majority

of the purport deals with the first topic: the qualifications of a guru. Let

us see if it supports the stand taken by the Desai-anugas.

 

QUOTE

 

PURPORT In the Padma Purana, the characteristics of the guru, the bona

fide spiritual master, have been described:

 

maha-bhagavata-srestho brahmano vai gurur nrnam

sarvesam eva lokanam asau pujyo yatha harih

maha-kula-prasuto'pi sarva-yajnesu diksitah

sahasra-sakhadhyayi ca na guruh syad avaisnavah

 

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 nrnam. The word nrnam means "of all

human beings." The guru is not limited to a particular group. It is stated

in the Upadesamrta of Rupa Gosvami that a guru is a gosvami, a controller

of the senses and the mind. Such a guru can accept disciples from all over

the world. prthivim sa sisyat. This is the test of the guru.

 

ANALYSIS

 

Prabhupada says, "There are three classes of devotees and the guru must be

accepted from the topmost class."

 

Now if we look into the Caitanya Caritamrta, in Lord Caitanya's teachings to

Sanatana Goswami, we discover that there are two DIFFERENT classifications

of devotees: there are two different sets of "three classes of devotees".

Both of these classifications have kanistha-adhikaris, madhyama-adhikaris,

and uttama-adhikaris. They are:

 

(1) Classification based on faith--sraddha (CC Madhya 22.64)

(2) Classification based on attachment and love--rati-prema (CC Madhya

22.71)

 

Rather than make it too elaborate, I shall simply quote the descriptions of

the uttama-adhikari according to these classifications.

 

This is the description of the uttama-adhikari classified based on faith (I

will refer to him as "Type 1 uttama-adhikari"):

 

sastra-yuktye sunipuna, drdha-sraddha yanra

'uttama-adhikari' sei taraye samsara

 

"One who is expert in logic, argument and the revealed scriptures and who

has firm faith in Krsna is classified as a topmost devotee. He can deliver

the whole world."

 

sastre yuktau ca nipunah sarvatha drdha-nisca yah

praudha-sraddho 'dhikari yah sa bhaktav uttamo matah

 

"'One who is expert in logic and understanding of revealed scriptures, and

who always has firm conviction and deep faith that is not blind, is to be

considered a topmost devotee in devotional service.'"

 

PURPORT: This verse appears in the Bhakti-rasamrta-sindhu (1.2.17) by

Srila Rupa Gosvami.

 

And this is the description of the uttama-adhikari based on attachment and

love of Krsna (I will refer to him as "Type 2 uttama-adhikari"):

 

sarva-bhutesu yah pasyed bhagavad-bhavam atmanah

bhutani bhagavaty atmany esa bhagavatottamah

 

"'A person advanced in devotional service sees within everything the soul

of souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he

always sees the form of the Supreme Personality of Godhead as the cause of

all causes and understands that all things are situated in Him.'"

 

PURPORT: This is a quotation from Srimad-Bhagavatam (11.2.45).

 

So which uttama-adhikari is referred to in the purport under discussion when

Srila Prabhupada writes, "the guru must be accepted from the topmost class"?

If we examine the purport under analysis, we find that Srila Prabhupada also

refers to the same type of guru thus:

 

It is stated in the Upadesamrta of Rupa Gosvami that a guru is a gosvami,

a controller of the senses and the mind. Such a guru can accept disciples

from all over the world. Prthivim sa sisyat. This is the test of the

guru.

 

"This is the test of the guru" proves that this is the same type of guru as

is taught in the purport under discussion. It is also clearly a reference to

the first verse of Nectar of Instruction. Srila Prabhupada's translation of

this first verse runs thus:

 

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.

 

This verse as well as the statement that a guru who is "a controller of the

senses and the mind" shows that the guru still has the urges of speech,

mind, anger, tongue, belly and genitals and that he who TOLERATES these

urges is qualified to make disciples all over the world. The presence of

these urges indicates that the guru may not in bhava or prema. Yet Srila

Rupa Goswami says prithvim sa sisyat: "he can make disciples all over the

world."

 

Had it been that the "uttama-adhikari" guru should only be in bhava or

prema, where is the question of any of his sensual urges and the injunction

that he should tolerate them?

 

Now the type 2 uttama-adhikari is BEYOND these six urges since his love for

Krsna is already developed (see the purport to SB 11.2.45). So it cannot be

that Srila Prabhupada is equating him with the person who is qualified to be

a guru in NOI verse 1. Therefore the person who is qualified to be a guru

according to NOI verse 1 is referred to here in the purport under analysis

and is the same as type 1 uttama-adhikari whose identifying characteristics

are:

 

(a) He is expert in logic, argument and the revealed scriptures

(sastra-yukti)

(b) He has firm faith in Krsna (drdha-sraddha)

© He controls his senses and mind

 

This is the type of guru that we are asked by Srila Prabhupada to accept.

Such a "first-class devotee is the spiritual master for all kinds of

people".

 

Three further points to note:

 

(a) The Caitanya-caritamrta asserts that SUCH an uttama-adhikari "can

deliver the whole world" (uttama-adhikari sei taraye samsara) and

 

(b) The word drdha-sraddha (firm faith in Krsna) shows that the

uttama-adhikari doesn't necessarily have to be in bhava/prema because if he

was to only be in that level of realization, then the word drdha-sraddha

wouldn't be an identifying characteristic of such a devotee. Drdha-sraddha

as an identifying characteristic would be apply to devotees who are on or

above nistha level of realization.

 

© We stated that anyone who is a "controller of the senses and the mind"

can be a diksa-guru (in accordance with Rupa Goswami's defintion in NOI 1).

One cannot interpret this to mean that a person who is an avaisnava but yet

a powerful yogi who can also control his mind and senses can be a guru. Why?

Because the topic of discussion wherein Srila Prabhupada brings up this

assertion of "the test of the guru" is in regards a guru amongst devotees of

Krsna.

 

We shall examine the rest of the purport to see if our interpretation is

consistent with Srila Prabhupada's statements therein.

 

QUOTE

 

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 guru is a

qualified brahmana; therefore he knows Brahman and Parabrahman. He thus

devotes his life for the service of Parabrahman.

 

ANALYSIS

 

Here Srila Prabhupada reiterates his previously made point that a bona fide

spiritual master can accept disciples all over the world.

 

Srila Prabhupada then states further characteristics of the guru, who is the

uttama-adhikari, the "controller of the senses and the mind" as described in

NOI 1. "The guru is a qualified brahmana" and "He thus devotes his life for

the service of Parabrahman." In other words, such a guru devotes his life

for the service of Krsna.

 

QUOTE

 

The bona fide spiritual master who accepts disciples from all over the

world is also worshiped all over the world because of his qualities.

Lokanam asau pujyo yatha harih: the people of the world worship him just

as they worship the Supreme Personality of Godhead. All these honors are

offered to him because he strictly follows the brahminical principles and

teaches these principles to his disciples. Such a person is called an

acarya because he knows the principles of devotional service, he behaves

in that way himself, and he teaches his disciples to follow in his

footsteps. Thus he is an acarya or jagad-guru.

 

ANALYSIS

 

Now Srila Prabhupada starts to explain why such an expert faithful preacher

uttama-adhikari Vaisnava is worshippable all over the world. It is because

"he strictly follows brahminical principles and teaches these principles to

his disciples."

 

Had it been that such an uttama-adhikari is to ONLY be a fully self-realized

soul, then he would stated that clearly. On the contrary, Srila Prabhupada

says that BECAUSE such a Vaisnava strictly follows brahminical principles

and teaches these brahminical principles, therefore he is "worshiped all

over the world". It is not necessary for someone to be fully self-realized

in order to strictly follow brahminical principles and teach these

principles.

 

Then Srila Prabhupada says, "Such a person is called an acarya." Now we may

still think that only a fully self-realized soul can be an acarya. However,

Srila Prabhupada teaches why such a person is called an acarya. Srila

Prabhupada then provides us the same two-fold criteria about someone being

an acarya:

 

(a) "because he knows the principles of devotional service, he behaves in

that way himself, and"

(b) "he teaches his disciples to follow in his footsteps"

 

Again these two may be taken as identifying characteristics of an acarya or

spiritual master. If we were to do so, we have to subsume the two

characteristics of CC "sastra-yuktye sunipuna" and "drdha-sraddha" under

point (a) above.

 

Srila Prabhupada then concludes that such a person is "an acarya or

jagad-guru". The words "or jagad-guru" is significant because it confirms

that such an expert and faithful preacher Vaisnava who follows and teaches

brahminical principles is "lokanam pujyo yatha hari" (Cf prthvim sa sisyat).

 

According to pro-rtviks, one can only be a diksa-guru who is a fully

self-realized soul or in other words, only one who has reached bhava/prema

can be a diksa-guru; others cannot be accepted as a guru.

 

But now Srila Prabhupada will start to explain who is NOT to be accepted as

a diksa-guru. Is it that anyone who is not fully Krsna-realized cannot be

accepted as a diksa-guru? Let's see.

 

QUOTE

 

Even though a person is born in a brahminical family and is very expert in

performing sacrifices, he cannot be accepted as a guru if he is not a

strict Vaisnava. A guru is a brahmana by qualification, and he can turn

others into brahmanas according to the sastric principles and brahminical

qualifications.

 

ANALYSIS

 

Srila Prabhupada asserts one who is not a "strict Vaisnava" cannot be

accepted as a guru, even though he "is born in a brahminical family and is

very expert in performing sacrifices." This is because a dvija-bandhu may

claim that he is following and teaching brahminical principles and therefore

he can be a guru. But he can't be "if he is not a strict Vaisnava."

 

Now had it been that one has to be type 2 uttama-adhikari or a fully

self-realized soul in order to be a guru, Srila Prabhupada would have

clearly stated something like "Even though a person is born in a brahminical

family and is very expert in performing sacrifices, he cannot be accepted as

a guru if he is not a fully self-realized Vaisnava." But he doesn't do that.

A guru has to be "strict Vaisnava"; that's all. And the meaning of a "strict

Vaisnava" has already been supplied by Srila Prabhupada previously when he

quoted NOI 1: he should be "a controller of the mind and senses".

 

Srila Prabhupada then states that such a guru is a brahmana by

qualification. Again Srila Prabhupada doesn't say that he is a fully

self-realized soul.

 

Now a pro-rtvik might interpret Srila Prabhupada's statement "Even though a

person is born in a brahminical family and is very expert in performing

sacrifices, he cannot be accepted as a guru if he is not a strict Vaisnava"

to refer to only a vartma-pradarsaka-guru or a siksa-guru, the qualification

for which (perhaps) is to merely be a "strict Vaisnava".

 

But this interpretation is wrong because of two reasons.

 

First reason:

 

In this same purport, after a few paragraphs, while discussing about the

same guru, Srila Prabhupada states:

 

In this regard, Srila Bhaktisiddhanta Sarasvati Thakura remarks that

Narottama dasa Thakura and Syamananda Gosvami, although not born in

brahmana families, are accepted as bona fide spiritual masters because

they were brahmanas by qualification. Personalities like Sri

Ganga-narayana, Ramakrsna and many others, who were actually born in

brahmana families, accepted Narottama dasa Thakura and Syamananda Gosvami

as their spiritual masters.

 

The point is that Ganga-narayana and Ramakrsna accepted Narottama dasa

Thakura and Syamananda Gosvami as their DIKSA-gurus and not merely as

vartma-pradarsaka-gurus or siksa-gurus. (One can consult the biographies of

Narottama dasa Thakura and Syamananda Gosvami.)

 

Second reason:

 

The kiba vipra verse's purport shows us that the injunction for a

Krsna-tattva-vetta to be a guru is equally applicable to a

vartma-pradarsaka-guru, siksa-guru and diksa-guru.

 

One might further argue, "But Narottama dasa Thakura and Syamananda Gosvami

were fully self-realized souls. THEREFORE they were accepted as

diksa-gurus."

 

However, this is also wrong because according to Srila Bhaktisiddhanta

Sarasvati Thakura (who is quoted by Srila Prabhupada here), both of them

were accepted as (diksa) gurus because "because they were brahmanas by

qualification". That is the reason why they were accepted as diksa-gurus.

Not because they were nitya-siddhas or fully self-realized souls in the

level of bhava/prema.

 

One cannot bring up the argument that a "realbrahmana by qualification"

is ONLY one who is fully self-realized and beyond any chance for fall-down

because (1) later in this purport Srila Prabhupada states that one is a

brahmana by qualification if he possesses the nine identifying

characteristics of a brahmana and (2) Srila Prabhupada states that one has

to be "strict Vaisnava" to be a guru. Both these two reasons show that this

argument has no substance to it.

 

QUOTE

 

Brahmanism is not a question of heredity. In Srimad- Bhagavatam (7.32.11)

Sri Narada Muni tells Maharaja Yudhisthira what a brahmana is. He states

that if brahminical qualifications are observed in ksatriyas, vaisyas or

even sudras, one should accept them as brahmanas. In this regard, Srila

Sridhara Svami has commented: samadibhir eva brahmanadi-vyavaharo mukhyah,

na jati-matrad ity aha--yasyeti. yad yadi anyatra varnantare 'pi drsyeta,

tad-varnantaram tenaiva laksana-nimittenaiva varnena vinirdiset, na tu

jati-nimittenety arthah.

 

There is a similar statement made by Nilakantha, the commentator on

Mahabharata:

 

sudro 'pi samady-upeto brahmana eva brahmano'pi kamady-upetah sudra eva

 

"Although one may be born in a sudra family, if he is endowed with the

brahminical qualities beginning with sama [control of the mind], he is to

be accepted as a brahmana. Although one may be born in a brahmana family,

if he is endowed with the qualities beginning with kama [lust], he is to

be considered a sudra." No one should present himself as a brahmana simply

on the basis of being born in a brahminical family. One must be qualified

by the brahminical qualities mentioned in the sastras, particularly

Bhagavad-gita:

 

samo damas tapah saucam ksantir arjavam eva ca

jnanam vijnanam astikyam brahma-karma svabhava-jam

 

"peacefulness, self-control, austerity, purity, tolerance, honesty,

wisdom, knowledge and religiousness--these are the qualities by which the

brahmanas work." (Bg. 18.42)

 

Unless one is qualified with all these attributes, he cannot be accepted

as a brahmana. It is not a question of simply taking birth in a brahmana

family.

 

ANALYSIS

 

This whole section settles the issue of whether one is brahmana by birth or

by qualification. The qualification for one to be categorized as a brahmana

are the nine identifying characteristics of a brahmana. This helps us better

understand Srila Prabhupada's statement "a guru is a brahmana by

qualification".

 

QUOTE

 

In this regard, Srila Bhaktisiddhanta Sarasvati Thakura remarks that

Narottama dasa Thakura and Syamananda Gosvami, although not born in

brahmana families, are accepted as bona fide spiritual masters because

they were brahmanas by qualification. Personalities like Sri

Ganga-narayana, Ramakrsna and many others, who were actually born in

brahmana families, accepted Narottama dasa Thakura and Syamananda Gosvami

as their spiritual masters.

 

ANALYSIS

 

Narottama dasa Thakura and Syamananda Gosvami were accepted as diksa-gurus

(we gather this from their biographies) by Ganga-narayana, Ramakrsna and

others "because they were brahmanas by qualification." Since we have already

explained the significance of this phrase earlier, we will analyze the next

quote.

 

QUOTE

 

The maha-bhagavata is one who decorates his body with tilaka and whose

name indicates him to be a servant of Krsna by the word dasa. 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 sankirtana. He knows how to serve the Supreme

Personality of Godhead and how to respect a Vaisnava. 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. However, if one is

highly qualified but is not a Vaisnava, he cannot be accepted as a guru.

One cannot be a brahmana unless one is a Vaisnava. If one is a Vaisnava,

he is already a brahmana. If a guru is completely qualified as a Vaisnava,

he must be accepted as a brahmana even if he is not born in a brahmana

family.

 

ANALYSIS

 

Now a pro-rtvik may point to Srila Prabhupada's usage of the words "topmost

position of maha-bhagavata" and bring up this argument:

 

"Srila Prabhupada says herein, 'Only such a person is eligible to occupy the

post of the guru.' By the words 'only such a person,' Srila Prabhupada

indicates that ONLY a maha-bhagavata must be accepted as a guru."

 

True enough, but JUST PRIOR TO THE SENTENCE "When one has attained the

topmost position of maha-bhagavata..." SRILA PRABHUPADA DEFINES THE

MAHA-BHAGAVATA. What is the maha-bhagavata's level of God-realization in

this context? Prabhupada states:

 

He knows how to serve the Supreme Personality of Godhead and how to

respect a Vaisnava.

 

THEN Srila Prabhupada says "when one has attained the topmost position of

the maha-bhagavata," such a maha-bhagavata, who "knows how to serve the

Supreme Personality of Godhead and how to respect a Vaisnava" is to be

accepted as a guru.

 

Someone may bring up this argument:

 

"Are you really saying that just anyone who knows how to serve the Lord and

hot to respect a Vaisnava" has to be accepted as a guru? Is this your silly

definition of a 'maha-bhagavata'? If that is the case, then even children in

ISKCON have to be accepted as gurus! Your argument brings up absurdities!"

 

In reply, we state: Any definition of guru has to be consistent with

whatever Srila Prabhupada considers to be the "test of the guru" in this

purport and his related statements. And as demonstrated earlier, the guru

has to have the following characteristics:

 

(a) He is expert in logic, argument and the revealed scriptures

(sastra-yukti)

(b) He has firm faith in Krsna (drdha-sraddha)

© He controls his senses and mind

 

And it is in THIS context that we have to understand Srila Prabhupada's

statement about the maha-bhagavata: "He knows how to serve the Supreme

Personality of Godhead and how to respect a Vaisnava." This is the type of

guru that we are asked by Srila Prabhupada to accept. Such a "first-class

devotee is the spiritual master for all kinds of people".

 

But someone may bring up still another argument, "Even if we accept such a

meaning to the word 'maha-bhagavata', the words 'TOPMOST POSITION of

maha-bhagavata' indicate that one should ONLY accept the maha-bhagavata of

the HIGHEST CALIBER. Granted, there many be varieties of whom Srila

Prabhupada may have called as 'maha-bhagavatas', but we have to ONLY accept

the TOPMOST maha-bhagavata, the one who sees Krsna, as the diksa-guru."

 

But if we were to take such a definition of "topmost position", it would

Srila Prabhupada's statements in the beginning paragraphs of his purport

wherein he equates the guru "from the topmost class of devotees" with the

one described in NOI verse 1, who tolerates the sensual and mental urges.

 

Agreed that the "topmost" maha-bhagavata is one described in the Eleventh

Canto. But where does Srila Prabhupada state that we should ONLY accept such

an uttama-adhikari (the type 2) as one's diksa-guru or that ONLY he can

initiate? On the other hand, Srila Prabhupada does talk of the "test of the

guru" and it is clear that the guru who Srila Prabhupada considers qualified

to initiate disciples is the type 1 uttama-adhikari.

 

If the guru can only be one who is situated in bhava/prema, who is described

in the Eleventh Canto verse (type 2 uttama-adhikari), then he wouldn't

possess any sensual urge at all, what to speak of tolerating the urges of

his senses and mind and this condition that only a type 2 uttama-adhikari

can be a diksa-guru would contradict Rupa Goswami's statement "etan vegan yo

visaheta dhirah... prthvim sa sisyat" ("one who tolerates these urges can

make disciples all over the world").

 

So this argument can't be brought up. We will continue with the quote and

analysis.

 

QUOTE

 

The caste system method of distinguishing a brahmana by birth is not

acceptable when applied to a bona fide spiritual master. A spiritual

master is a qualified brahmana and acarya. If one is not a qualified

brahmana, he is not expert in studying Vedic literatures.

Nana-sastra-vicaranaika-nipunau. Every Vaisnava is a spiritual master, and

a spiritual master is automatically expert in brahminical behavior. He

also understands the Vedic sastras.

 

ANALYSIS

 

We should note that the sentence "Every Vaisnava is a spiritual master" has

to be interpreted in accordance with the above mentioned "test of the guru."

The rest of the statements are similar to Srila Prabhupada's statements that

a guru is a qualified brahmana.

 

This ends our analysis of the first portion of this purport which elaborates

on the qualifications of a bona fide spiritual master.

 

The rest of the purport deals with the topics concerning the qualifications

of a bona fide disciple, mutual testing of guru and disciple, the position

of the Supreme Lord as sevya-bhagavan and, finally, about bija-mantras for

worshipping Lord Krsna or His expansions.

 

Thus, in conclusion: There are two descriptions of kanistha-, madhyama- and

uttama-adhikaris in Lord Caitanya's teachings to Sanatana Goswami. One is

based on sraddha (faith) and another on rati-prema (attachment and love). I

have referred them as "type 1 uttama-adhikari" and "type 2 uttama-adhikari".

 

Both Type 1 uttama-adhikari and Type 2 uttama-adhikari are referred to by

Srila Prabhupada as "uttama-adhikari". For instance, the Type 1

uttama-adhikari is referred to as "uttama-adhikari" in NOI 5 purport, Madhya

15.106 purport, and Madhya 16.74 purport and the Type 2 uttama-adhikari is

referred to as "uttama-adhikari" in Isopanisad 6 purport, NOD Ch 17 para 1,

and TLK Ch 15.

 

Srila Prabhupada equates the type 1 uttama-adhikari with the guru who

controls his senses and mind as described in the Nectar Of Instruction verse

one. Indeed, the Caitanya-caritamrta asserts that SUCH an uttama-adhikari

"can deliver the whole world" (uttama-adhikari sei taraye samsara).