Please accept my dandavat pranams.
All glories to Srila Gurudeva and Srila Prabhupada.
All glories to Sri Sri Guru and Gauranga.
All glories to Sri Sri Radha-Vinodehariji.
Mostrando postagens com marcador GURU-TATTVA. Mostrar todas as postagens
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segunda-feira, 1 de novembro de 2010
quarta-feira, 21 de abril de 2010
GURU-TATTVA, PART 6
QUESTIONS § ANSWERS 51 to 100.
by: BV Suddhadvaiti Swami
51. But those leading devotees seem to do so much service.
Yes, but still you may consider the following: "Typically the kanistha-adhikari is eager to engage his materialistic qualifications in the service of the Lord, mistaking such material expertise to be the sign of advanced devotion." (SBhag 11.2) Don't just see externally. Some of those who left had so much sakti to spread this movement, but they were not bona fide gurus. It was material expertise. Also, preaching success based on misconceptions is shallow. Srila Prabhupada called his godbrothers kanisthas, although they had been practicing for 40 or 50 years. Another thing is that even if one has supposedly progressed to the madhyam platform, he may later on regress due to aparadhas, especially guru-aparadha and Vaisnava-aparadha.
52. Do the sastras mention about the possibility of a guru falling down?
Again, there's no question of a bad guru. "Gurus" of a lower standard may fall down but they are only gurus by name. In our tradition no one was so irresponsible to take the position of guru without being qualified. It may have happened, but it is so rare that the acaryas themselves don't deal with it very extensively. It is not a topic that comes up again and again.Also, falldown may not he gross sensual falldown. It may mean remaining stuck on the platform of misra-bhakti and being denied access to pure bhakti. Ramacandra Puri was considered fallen even though he didn't grossly fall down. Krishnadas Kaviraja Goswami also mentioned that his brother "fell down" by disrespecting Lord Nityananda Prabhu.
53. What about reinitiation?
First, it is not a question of reinitiation but of initiation. The first one never took place. Take it as a dream. Diksa, initiation, is not a ceremony. As we said it earlier, it actually means the transmission of divya-jnana and the deliverance from material bondage. That is diksa. If one is unable to do these two things, he doesn't deserve the title of diksa-guru. One should see people as they are, rather than as they imagine themselves or their disciples imagine them to be. When a "guru" falls, he proves thereby that he was not a guru to begin with. He was not on the platform of self-realization. He was simply propagating the false idea that he was capable of delivering his disciples from birth and death, that he was senior and advanced, that he had high realizations, that his siksa had the potency of that of uttama-adhikaris, and that his disciples should depend exclusively on him for deliverance. So all his utterings or mantras are unfruitful and invalidated. Srila Jiva Goswami mentions that if the guru is fallen or an avaisnava he should be rejected and one should receive the mantra from a qualified Vaisvava guru. One may object that one can only have one diksa guru but Srila Jiva Goswami explains that when the previous guru is rejected and a new guru is accepted, that rejection indicates that the new guru becomes the singular diksa guru for that person. (Bhakti-sandarbha 207) The main idea of "reinitiation" is that one develops a relationship with a genuine sadhu and takes guidance from him. Whether this is formalized by some ceremony is up to the concerned parties. The entire, stress in the process of diksa is not on the externals but on the substance. One should make sure that the person he approaches is not another quack. Srila Prabhupada has advised, "Unless one is personally a realized soul in the science of Krishna consciousness, a neophyte should not approach him to hear about the Lord. Such a person is supposed to be released from lust or material activities." (SBhag 10.1.4) A qualified guru is also described in the Bhagavatam: "Only saintly persons can cut off the excessive attachment of the mind by their words." (SBhag 11)
54. Is there any benefit in serving under a guru who is not fully qualified?
Of course there is benefit. But also there's a gradation. It may be sukriti, or it may be more, it's a matter of the heart. According to the demand of one's heart one will approach different types of gurus, and accordingly one will get different benefits.
55. But isn't the service of the devotees accepted by Krishna?
There are different considerations here. First, Krishna is not bound to accept anything from anyone. Krishna is bhava-grahi, one who appreciates the inner sentiment, as well as bhaktivinoda, one who relishes the devotional feeling. He is not in any need of our service. Bhaktivinode Thakura even says that Krishna in His capacity as Nandakumara doesn't accept the prayers of one who is not decorated with the six angas of saranagati. In that case, what we think is bhakti may only be sukriti, which will help one to develop Bhakti. It is all according to our surrender or lack of surrender. Sripad Madhvacarya says that without saranagati all the nine activities of bhakti are like an empty shell. Second, if we want a guarantee that Krishna will be pleased with our service, we have to make sure we contact a good agent to transmit It, otherwise, as the example of the authorized and unauthorized mailbox, there's a risk that the whole thing remains unfruitful.
It is said : "Unless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of Krishna-bhakti, one cannot even be relieved from the bondage of material existence." (CC Madhya 22.51)
56. What about someone whose guru fell down?
Guru doesn't fall down. Self-appointed master may. The service performed belongs to bhakti- unmukhi sukriti. It will promote one to bhakti. There is benefit. But one must still have a genuine guru to get the full benefit.
57. You said that one should be minimum a full nistha-bhakta to initiate, and that it was not cheap since it means no more anarthas.
To be freed from the four sinful propensities is a feature of anartha-nivritti. But nistha means complete freedom from all other material contamination. If one is a nistha-bhakta, rajas and tamas gunas are absent and it shows by the absence of the characteristics associated with these gunas. At full nistha one is more or less liberated, at least from the lower modes. Initiation is a very serious matter. One must have the power to transmit Krishna. He must have Krishna otherwise of what value is his diksa? -You cannot give what you don't have.
58. You also spoke of uttama-adhikari coming down to madhyam.
He is the tattva-darshi of the Bhagavad Gita. He has seen the Truth, Krishna. A madhyam-adhikari has heard about the Truth, but has not seen Him yet. And he may have misheard. He is not exactly as good as the uttama-bhakta, although he certainly gives very valuable help and guidance.
59. Some say it is up to the disciple to evaluate.
It certainly is. It is his life he has to surrender. But it is the duty of his well-wishing seniors to educate him. Do you have the right to let younger devotees take absolute shelter and surrender themselves to devotees whose spiritual whereabouts are doubtful? If you see someone in a dangerous position, shouldn't you help?
60. It is said that one shouldn't judge.
It means one shouldn't condemn. But the sastras advise to evaluate according to the symptoms described. Because there are symptoms, and the symptoms are given in sastras, Bhagavad Gita, Caitanya Caritamrta. Nectar of Instruction, Bhagavatam 3rd canto (bhakti in gunas), 11th canto (symptoms of uttama) But if you say that no one can judge and say anything, then you are inviting fraud. We may not know absolutely for sure what exactly is someone's level, but we have to make some discrimination based on inference. External activities may not be the only criteria. Also, when you have a sample of the real thing, you can measure by comparison, like a yardstick.
61. But Many of Srila Prabhupada's godbrothers could not recognize him.
That is not because they were his godbrothers, but because some were neophytes (kanisthas) and didn't have the proper vision. Envy covered the eyes of some.
62. How many qualified gurus were there during Srila Bhaktisiddhanta's or Srila Prabhupada's times?
I'll answer ironically: Oh, very few, they didn't have the mercy. But now we're so advanced that we have more than our sampradaya has produced for centuries. We can even afford to lose a few, we have so many.
63. If one criticizes someone or something going wrong, is that Vaisnava-aparadha?
It is difficult to make Vaisnava-aparadha. First you have to find a genuine vaisnava. When you are pointing out an anartha in someone, the fact that the devotee is enraged doesn't qualify you as an aparadhi. Vaisnava-aparadha means that you disrespect, enviously blaspneme or slander a sadhu, not when you call a spade a spade. Sadhu-ninda, the first namaparadha, specifically means this. One should be careful not to offend, but not be obsessed about Vaisnava-aparadha and create a mental prison. Vaisnava etiquette was never meant to be a tool for the suppression of the truth.
64. Some speak of useless disciples?
Yes, Prabhupada said that when some disciples don't stick to the guru's order and manufacture something else by infiltrating materially concocted ideas, that is considered deviation. "Persons who deviate from the strict order of the guru are useless." and "Anyone who disobeys the order of the guru immediately becomes useless." and "Both factions were asara, useless, because they had no authority, having disobeyed the order of the spiritual master." (C. C. Adi 12.8 & 10)
Bhaktivinoda Thakura and Prabhupada also speak of kali-celas, disciples of Kali, pseudo-disciples. Mahaprabhu has bolted the doors of Kali, he has crushed the dog of Kali, so Kali had to become a vaisnava in order to survive. He entered the sankirtana movement. Therefore we see so many apa-sampradayas, all dressed as Vaisnavas, but full of kali-celas. And even in Gaudiya Matha as well as within ISKCON, Prabhupada has said that there were many kali-celas. All the politics, power trips. quarreling for position, posing as what one is not, these are all signs that we have allowed Kali to enter. Prabhupada spoke about it in no uncertain terms.
65. Can a guru reject a disciple?
The guru is an ocean of mercy. Hari Bhakti Vilasa says: Kripa-sindhu sa sampurnah. We sing Sri guru karuna sindhu. Prabhupada said once that he was 80% lenient. But in certain circumstance the guru may reject a disciple. Srila Bhaktisiddhanta says: "A good preceptor doesn't accept anyone who is not prepared to submit himself freely. He is duty bound to renounce a disciple who is not sincerely willing to follow his instructions fully. If he accepts as a disciple one who refuses to be wholly guided by him, he is doomed to fall from his spiritual status." He was so much more strict, so much that Prabhupada once said that he would have never accepted any of us as his disciples. One may also imagine himself to be the disciple of a particular guru, but one may have never been accepted by such guru, or may have been rejected due to one's offenses.
There may also be a temporary rejection like in the case of Jiva Goswami having been rejected by Rupa Goswami for having slightly disrespected Vallabhacarya. It is said that it was his duty as a guru. However, after a short while he accepted him again. And Jiva Goswami is never criticized for having done his duty as a disciple and having stood up to defend his guru?s dignity. Another point is that Sanatana Goswami played a part in Rupa Goswami's reacceptance of Jiva Goswami. A similar case is Chota Haridasa. When Mahaprabhu rejected him, all the Vaisnavas gave him support and pleaded the Lord on his behalf. Same thing with Kala Krishna dasa, Mahaprabhu's servant who had fallen down in South India with a Bhattahari woman. Mahaprabhu said he didn?t want to deal with him anymore, but the devotees gave him shelter and service. Only envious non-Vaisnavas rejoice when someone is rejected.
66. If the guru is on a lower platform of devotional service can he still plant the seed of bhakti, or since he's immature he cannot?
That seed will not have the same potency.A kanistha adhikari can only give weak faith, komala sraddha. Srila BR Sridhar Maharaja,"An ordinary guru may give the same mantra to his disciple, but what is the potency within the sound? What quality of conception or divine will is contained in that sound? That is all-important...Within the mantra the important thing is the type of thought or sentiment which is imparted through that sound...We have to follow the spirit; otherwise after Jahnava devi, the wife of Lord Nityananda, up to Vipina Goswami, from whom Bhaktivinoda Thakura took initiation, there are so many unknown lady gurus.Through them, the mantra came to Vipina Goswami, and from him Bhaktivinoda Thakura received the mantra. We accept Bhaktivinoda Thakura, but should we count all those ladies in our disciplic succession? What was their realization?
67. But Prabhupada can do it through him, can't he?
That's called covert rittvik-vada. Furthermore, if one has disobeyed his guru, how can he be a bona fide guru? He should connect his disciples with someone more advanced, so they may have a chance to get the transcendental necessities.
68. How does one understand that he is liberated?
In Bhagavad Gita, Arjuna asks that question twice: In 2.54, which was answered in verses 2.55-59, 61, 65, 68, 70 and in 14.21 which was answered in verses 14.22-26.
69. When does one know that he can accept disciples?
One invites downfall by desiring to be guru. One should always consider that Mahaprabhu's order has not come to him but to his guru. That's the proper attitude. The moment one thinks he is guru, he wants to enjoy. Only when you consider that your spiritual master is the one who is heavy, guru, can you be freed from the unhealthy desire to enjoy, whether grossly or subtly. He must receive the order from higher authorities, guru and Krishna. Here again we see the importance of having a siksa guru to confirm.
70 Is the absolute necessity of the spiritual master conforming to the highest transcendental standard confirmed by all sastras?
Yes, they sing the glories of the guru (ebe yasa ghusuk tri-bhuvana), but we are now facing a proposal that Prabhupada has authorized a sort of guru who doesn't have to have more than basic spiritual qualifications, and not only that, but that he should nonetheless be offered the same faith as the topmost saint. Where is the evidence? It may seem to exist at first glance, but should our whole siddhanta be changed by putting forward a few quotes which are highly subjective for interpretation?
71. How does the guru accept prayers or offerings to his picture?
The guru and the Supersoul are intimately connected. Indeed, a bona fide guru is the external manifestation of the Supersoul. When he accepts disciples, the guru expands, as Krishna expands as the caitya-guru. That is how he is aware and accepts prayers. He is a transparent via medium, so prayers properly offered through him go to Krishna. He has to be an authorized agent, a bona fide spiritual master to be empowered to do that. Guru is not cheap.
72. How much worship should be given to the guru?
According to his level. If he is truly qualified, saksad har¡, then the sky is the limit. If he is not and he is worshipped as such, it is an offense, and Prabhupada wrote: ?No one will be happy to see it, and he will eventually become degraded."
73. Can there be women gurus?
Why not? We are not the body. If they transcend their body designation, they can be guru. There are examples in our line. But if they have as little transcended their background as most men, maybe they'd better not.
74. If someone is a guru and speaks very highly of the exalted qualities of guru, how can one not think he speaks about himself?
You could level the same charge against Prabhupada, or any of our great acaryas. A real guru never speaks about himself. He never considers himself a guru. He doesn't see his disciples as his. He sees them as an expansion of his own guru. He feels himself as their servant. His service is to train them. He sees them as so many masters. Of course, many will speak like that, but that's a very high vision, the vision of the mahabhagavata. But mabhagavata is the standard. And one thing: One shouldn't display his envy by trying to find fault in the language or presentation of a pure vaisnava, for he is inspired by the Lord. The acts and expressions of the great vaisnavas cannot be easily understood. Of course, on the other hand, someone may not be qualified and speak about himself. In Kali-vuga hypocrites are rampant. And so many kapatha-panthas are there, wrong paths based on false logic. That's why you have to be very knowledgeable, and pray to Krishna to guide you, to send you His bona fide representative. But shouldn't one, whether he is guru or not, present guru-tattva according to the Vaisnava philosophy?
75. But why insist? Why stress so much the highest standard?
Because the guru is supposed to be most qualified. That's the standard. Something less should be clearly exposed as what it is, that is, second-best. No taboos, there has been too much confusion and pain, too much excess on the other side. A disciple has a great responsibility to follow his guru's instructions as it is, but to accept disciples is also very serious. A guru has a very heavy responsibility towards the disciples. Guru na sa syat. If someone cannot deliver his dependents, why has he taken that position? The guru must be able to transmit bhakti-shakti to his disciples, which will enliven the soul and engage him in Krishna-seva.
76. I am a little confused. What kind of guru should one approach?
Then just stick to the sastric recommendation given to one searching for the truth: "Just try to learn the truth by approaching a bona fide 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." (BG 4.34) And also the Mundaka Upanisad 1.2.12 Tad-vijnanartam sa gurum... brahma nistham: One should approach a spiritual master who is firmly established in the realization of the Absolute Truth and enquire from him about the highest good.
77. What about the verse that says that one who knows the science of Krishna can be a guru: Kiba vipra kiba nyasi...?
You can give this verse two readings. It can be taken to indicate one who knows the theoretical science or one who has realized the object of the science. The word tattva is used, yei krishna tattva vetta as in the Gita verse janma-karma ca me divyam evam yo vetti tattvatah. Commenting on this verse, Prabhupada says that one who knows Krishna in tattva is a perfect devotee: "As far as the perfect devotee is concerned, the siddha, the Gita says that 'After leaving this body he comes to Me.' (CC Madhya 20.397) He doesn't say that about one who knows the theory. And what level is that? Again minimum the full nistha stage; actually, the level where one attains Bhagavata-tattva-vijnana is much higher.(SBhag 1.2.20) Also, "This is the science of Krishna, this Gita. If anyone knows perfectly, then he becomes the guru." (Lecture 17.8.66) He must know the science of Krishna perfectly. One may still argue that scholarship constitutes perfect understanding, but the Bhagavatam says: "Mere acquisition and excellency of the superficial meaning of the sacred Vedic words without being conscious of the inner essence of the teachings is as good as keeping a cow without milking capacity." (SBhag 11.11.18)
So the second reading of the verse is to be accepted. The first reading is based on apara-vicara, apparent consideration, and the second on absolute consideration. Moreover, Mahaprabhu has specifically spoken this verse because of the smarta brahmanas' predominant influence on society during His advent, to establish the fact that a Vaisnava can be the guru of a brahmana, whatever his caste may be, which was opposed by the smartas, and the fact that he doesn?t have to be a grhasta, whereas they insisted he had to. Srila Bhaktisiddhanta Sarasvati's purport on this verse that, "One can thus become a guru, whether vartma-pradarshaka, siksa or diksa." is to be understood in this sense. He ascribes to the word vartma-pradarshaka another meaning than the one commonly ascribed to in our society. For him, there is no question of a guru being anything less than a pure, full-fledged self-realized soul. For him "Sri Gurudeva is the eternal associated counterpart of Nanda-kumara Krishna."
78. Why has ISKCON changed so much since Prabhupada left?
The devotees didn't have an example of a bona fide guru except Prabhupada. He said to do as he did, but that was misunderstood. Instead of following in his footsteps, they imitated him. Neophyte means big false ego, and although the leaders were the most senior, they were still very immature. False ego prevents one from accepting authority. And therefore one doesn't know how to give compassion towards one's subordinates. Coupled with a sense of insecurity as to how to discharge one's self-imposed duty, that gives rise to absolutism. It becomes imposing respect instead of commanding it. We are in favor of absolute authority, as Krishna is an autocrat. But if the person in charge is not qualified it creates havoc. And we can see the results. Mahaprabhu and Prabhupada, although certainly taking care of their movement are somewhat withholding Their mercy and blessings. That may sound odd to say since books are going out and temples are being built or opened, but these aren?t the only things to look for in order to determine progress. Prabhupada said that when his Guru Maharaja saw that the number of his neophyte disciples augmented and they were fighting over facilities, he left this world disgusted.
During the Acarya's physical presence, the shortcomings are somewhat compensated by his extraordinary potency, but when he withdraws, that influence by which he did also withdraws. As we wrote earlier, when the acarya departs, there's a cloudy period. During Prabhupada's presence, devotees seemed to be more advanced that they actually were. Devotees couldn't really understand their own position. Prabhupada carried everyone, held everyone up. That could be clearly seen whenever he would be in a particular temple. The whole place would change due to his potency. When Prabhupada left, many lost a lot of their devotional temperament. Many were self-seeking and that was aggravated after he left. He was not there any longer to compensate it and correct them.
79. What about if someone falls down after initiation?
Srila Bhaktisiddhanta says that "Initiation doesn't preclude the possibility of reversion to the non-spiritual state. If the disciple sins after initiation, he may fall into greater depths of degradation than the uninitiated. But initiation changes the outlook of the disciple on life. Although even after initiation temporary setbacks may occur, they don?t ordinarily prevent the final deliverance. The faintest glimmering of the real knowledge of the Absolute has sufficient power to change radically and good the whole of our mental and physical constitution, and this glimmering is incapable of being totally extinguished except in extraordinarily unfortunate cases."
80. Can we blame someone who hesitates to submit unconditionally to a guru, whether he is good or bad?
Srila Bhaktisiddhanta also answers that: "It is of course necessary to be quite sure of the bong fides of a person before we accept him even tentatively as our spiritual guide. A preceptor should be a person who appears likely to possess those qualities that will enable him to improve our spiritual condition. The bad preceptor is a familiar character...
"But the good preceptor claims our sincere and complete allegiance. He asks the struggling soul to submit not to the laws of this world that will only rivet his chains but to the higher laws of the spiritual realm. The good disciple makes a complete surrender of himself at the feet-of the preceptor. It is by unreserved submission to a good preceptor that one can be helped to enter into the realm that is our real home.
''But the submission of the disciple is neither Irrational nor blind. It is complete on the condition that the preceptor himself continues to be altogether good. The disciple retains his right to renounce his allegiance the moment he realizes that the preceptor is a fallible creature like himself.
"Nor does a good preceptor accept anyone as his disciple unless the latter is prepared to submit himself freely.... Submission to the Absolute is not real unless it is also itself absolute. When we reserve the right of choice to follow or not to follow the guru, we actually follow ourselves, because even if we seem to agree to follow the guru, it is because he appears to be in agreement with ourselves."
81. I have heard that the guru should be a nitya-siddha.
That is the topmost category,the ideal guru.Srila Bhaktisiddhanta writes:"The good preceptor belongs to the spiritual realm. Although he appears to belong to this world, he's not really of this world. No one who belongs to this world can deliver us from wordliness. The good preceptor is a denizen of the spiritual world who has been enabled by the will of God to appear in this world in order to enable us to realize the spiritual existence." Prabhupada also mentions in a few places that the ideal guru descends from the spiritual world, that he has nothing to do with this world and comes down only out of compassion to reclaim the fallen conditioned souls. But although he stressed that there's no question of a non-liberated guru, he said that he could be a kripa-siddha or sadhana-siddha, not only a nitya-siddha.
82. What is guru-daksina?
It is a token of thanks to the spiritual master for his mercy. What the guru wants, you should give, unhesitatingly. And what does he want? That we give up our enjoying mood, that from guru-bhogi we become guru-sevi. Actually, preaching is real guru-daksina. The only thing the guu asks from his disciple is that he practices himself and also teaches others. And one shouldn't lose enthusiasm and become discouraged because the majority of people are not accepting the message of Godhead.
In fact, even when it is apparently the disciple who gives something to the guru, it is still the guru's mercy which manifests itself in his instruction that one should preach. The six enemies headed by lust don't desert the heart even if one is externally away from bad association. The type of opportunity to give up the bad association of these six enemies that comes by preaching and practising in allegiance to a Vaisnava is not to be had by any other method. And by preaching linked with practice, not only one's benefit is achieved, but others are benefitted also, and that pleases the Lord.
83. Does the guru always know what the disciple think?
Srila Prabhupada: "Krishna knows your inner thoughts. Nothing is secret for him. Do you think your guru cannot tell which disciple is cheating and which is not? How do you think you can avoid Paramatma witnessing all your activities and thoughts?" Don?t worry if your guru knows or doesn't know everything about you, your thoughts, your deeds; you are supposed to express them, reveal them. If you cannot see him regularly, send him a regular report. Some devotees complain that they don't have much association with their guru, but writing provides the opportunity to deeply meditate on the Gurudeva and one's commitment to him, in addition to receiving direct instructions in answer.
84. What type of question should one ask a guru?
When you approach a sadhu, you should be in a disciple's mood, that's the proper way to approach, not a challenging mood, or a mood to just check out the person. The proper attitude is to think that unless proven to the contrary he is a bona fide devotee. And if he is very elevated, if he is actually a sadhu, then one should behave practically like a disciple. That is the way recommended in sastra. Then one can benefit from sadhu-sanga. Real sadhu-sanga means to imbibe the mood of a sadhu, to surrender to his teaching in the sense of throwing oneself toward Krishna according to the method of surrender described by the sadhu-guru. You have to ask questions mainly pertaining to the level you're on. That is called relevant inquiry, pertinent questions. You may ask questions to satisfy your desire to understand things properly, clarify your understanding and confirm it, clear misconceptions and doubts. In fact there is only one question: How can we surrender and give up our mundane attraction? How can we attain the Absolute Good, who alone will make us fully happy?
But only a surrendered disciple has the right to ask questions. Without surrendering to the guru, Krishna-katha doesn't really enter the ears. One cannot understand nor get Krishna. No one gets direct mercy from Krishna. Only by full surrender, in full faith to a worthy spiritual preceptor, can one receive mercy. It is undoubtedly Krishna's mercy: the mercy comes from Him. But that mercy is received through the sad-guru. In the form of guru, Krishna bestows His mercy. Guru, sad-guru, not imitation, self-made guru, is Krishna kripa Murti, the very embodiment of Krishna's mercy. His mercy is very powerful. But one has to be very eager. One has to cry in his heart, begging Krishna to appear as such a sadhu. One has to approach in the proper way. Then he gets protection from Maya and receives the real benefit of sadhu-sanga, which is Krishna sanga.
85. What is the proper attitude should his "guru" fall down?
To see one's guide going down is undoubtedly a big trial. As mentioned earlier, in the section or the duty of the disciple, one must understand that there is no spiritual injustice. A bad workman quarrels with his tools. One has to accept that one's karma has come to face him, and it cannot be avoided, or one's lack of sukriti. It has come from within oneself. One must do the proper thing, scrutinize oneself and find out one's status, how much one is hankering for the real thing. Then one must cry to Krishna, beg Him to be accepted as His servant, petition Him for mercy, and admit that one is blind and utterly dependent upon Him as one's well-wishing, eternal friend to make all arrangements for one's deliverance. Then Krishna will understand from one's heart that one is crying for Him, that one wants to go back to Him, so He will arrange for one to meet a genuine guru. Paramatma assumes a body and appears as the guru who is therefore said to be His external manifestation. Different temperaments, natures, moods, levels of sukriti are there, so the all-knowing Krishna will send a guru accordingly. A simple, non-duplicitous person who just wants to serve, who accepts what Krishna says without twisting it, without speculation ? Krishna appears to him as guru. A duplicitous person, who is not really serious, Krishna sends him a cheater. But someone will say that it is not his fault, that he was sincere and had only noble thoughts and desires, that he has no fault, but Krishna is at fault, ISKCON is at fault. He is not prepared to admit his fault. Krishna doesn't send a guru to the crooked. Maya does. Krishna directs her to send him a cheater. So one must approach in utter simplicity.
86 And when the guru leaves this world?
Srila Prabhupada says that the guru's order should become the life and soul of the disciple. One should pray that, "From now on, I am living on your orders. Let this be a true statement at all times." And one should take that opportunity to examine oneself, like one whose "guru" has fallen down: My guide and support in life has withdrawn. This is a test of my sincerity, my determination, my commitment. What I have received from my guru, how well did I receive it and understand it? Am I a real disciple or by name only? How much mundane contamination is there, mixed with the real thing? How much selfishness is there in me? How much do anarthas still plague me? What is to be eliminated, and what will be the best way to go about it? When asked by a devotee how should the disciples continue the mission after the disappearance of the spiritual master,Srila Sridhara Maharaja answered,"You must not neglect your conscience...There may be disturbances. Rather we say there should be, there may even be fighting amongst devotees, but we should not leave the preaching of Mahaprabhu, despite all differences. Disturbance must come, because our most beloved guru has withdrawn from amongst us. Such a great curse has been thrown on our heads; should we like to live peacefully? In its wake, disturbances must come, and we must undergo them. Still, we must remain sincere; we must face the difficulty in a proper way. It has come to train us to go in the right direction.What we received from our spiritual master we understood only in a rough estimation... The time has come to purify us, to test whether we are real students, real disciples, or his disciples only in face and confession. What is the position of a real disciple? If we live in the society, what is the depth of our creed? In what attitude have we accepted his teachings? How deep-rooted is it within us? The fire has come to test whether we can stand. Is our acceptance real? Or is it a sham, an imitation? This fire will prove that." And then one must not think that he can do it alone. Prabhupada said that when the guru leaves, the disciple cries. He must cry for help. And Krishna will supply help, in one form or another. Help will come as a person
87. What prevents one from full surrender to the guru's feet?
Past sukriti enables one to surrender more fully; otherwise it takes longer, it's more gradual. But the sadhu creates sukriti. Prabhupada said he had created his disciples'good fortune or piety, By hearing from a sadhu, you earn sukriti, even if you didn't have much previously. Hearing, sravanam, is service. Then you can surrender more, then you develop more faith, then more surrender, doubts are eradicated. One doesn't surrender because one clings to material attachments, which are deeply rooted in the heart. Material desires are what keeps one from fully surrendering. That's duplicity, the deep-rooted desire to enjoy separately from Krishna. That means one's faith is still tender, komala sraddha, not very strong. So keep on hearing the most potent medicine of Hari-katha from the right source.
You have to understand and accept that Sri Guru is very dear to Krishna. Everything belongs to Krishna and Krishna's property is entrusted to His dear servants as they alone know how to fully engage it in their master's service without tampering with it. Without realizing that, it is not possible to surrender. You cannot become Krishna-das without becoming guru-das, and you cannot become real guru-das if you don't see and accept that everything should be offered to him for utilization in Krishna-seva.
88. Some say that it is not important whether the guru has seen or is seeing Krishna.
The Gita doesn't say that: Tattva darshinah, he has seen the Truth, Krishna. The sastra explains that the pure devotee sees Krishna everywhere, wherever he casts his glance. The Brahma-samhita's Premanjana curita verse says the same. And Prabhupada answered very directly to that question: "Have you seen Krishna?"?Yes, daily, every moment." (Perfect questions, perfect answers).
89. What about the Gaudiya Matha?
Let us be careful of offenses, both towards Prabhupada and towards the Gaudiya Matha devotees. Srila Prabhupada wrote: "After Srila Bhaktisiddhanta disappeared, one party strictly followed his instructions but another group created their own concoction. His leading secretaries made plans to occupy the post of Acarya and split in two factions. Both factions became useless." Srila Prabhupada clearly says here that one party strictly followed, and that another group, which split in two, became useless. He doesn't say they were all useless. So one can research who was in which group...
90. Srila Prabhupada mentioned that Srila BR Sridhara Maharaja and two others were responsible, as leading secretaries, for the downfall of the Gaudiya Matha.
Srila Prabhupada said different things at different times. He spoke both words of caution and words of praise. So it would be advisable not to needlessly strain our brains trying to understand and interpret what Srila Prabhupada or, for that matter, Srila BR Sridhara Maharaja, might or might not have said or meant, but rather concentrate on the practice of the devotional path they both glorified. But one should not neglect his guru's warnings and therefore one may not take from Maharaja certain ideas. The ISKCON leaders who were in charge at that time have specifically a big responsibility because they went to Sridhara Maharaja to ask his advice on the guru issue, whereas Prabhupada had specifically warned not to take these ideas from him. We can't blame devotees who took took shelter at his feet when their own brothers denied them one in their father's house. He himself never canvassed from ISKCON members. He spoke of "relief work", meaning by this that he didn't want to interfere in our inner affairs but would only offer some help to those who were leaving ISKCON hopelessly and were in danger of falling back into the material world.
91. Some say it was all right to take some philosophical knowledge, but it was a lack of chastity to leave ISKCON and go to his camp.
It was all right to go to Srila BR Sridhara Maharaja for philosophical advice, as Prabhupada had indicated that one could approach him with such queries. In any case, the situation was created by the leaders. And when the leaders rejected Maharaja for political considerations, some devotees who had got attached to him chose to stay with him, having lost faith in the leaders.
92. Sridhara Maharaja's followers want to dismiss anything negative Srila Prabhupada may have said about him.
And his detractors want to dismiss anything positive. As his godbrother, Srila Prabhupada could speak, but given our position as nephews or grand-nephews, we shouldn't take sides and thereby venture on the path of offense. We should keep always the perspective that one must give proper respect to advanced devotees. Part of Vaisnava etiquette is to offer the same respect to the godbrother of one's guru as one offers to one's own guru.
93. But didn't Prabhupada warned against the Gaudiya Math's influence?
Whatever Srila Prabhupada spoke about the Gaudiya Math was said more than thirty years ago, and it had a lot to do with events happening more than half of a century ago. His last statements were of a conciliatory nature, "The war is over." He even named some of his Godbrothers, that he had strongly addressed in no uncertain terms, as members of the Bhaktivedanta Charity Trust. He apologized in his last days for having used strong words against some of his Godbrothers to keep his own disciples in the fire of preaching and not let complacency and easy-going enter his mission. We shouldn't think that our uncles, cousins or nephews have stagnated for decades. Prabhupada's concern was mainly for his very young disciples when he said "If they say one thing different from me it will cause great confusion." It is true that he also said, "Don't go to my Godbrothers, they cannot help us, rather they are quite competent to harm us." but that should also be qualified and not taken as a blanket statement against associating with ALL of the Gaudiya Math. It was his reaction to isolated acts of disrespect from some Godbrothers who opposed him, or had reinitiated some of his disciples, or couldn't understand why he had accepted the title "Prabhupada" that all the sannyasis had agreed in a meeting (to which Prabhupada wasn't invited as he was then a householder), never to use themselves and keep reserved for Srila Bhaktisiddhanta Sarasvati. He repeatedly tried to reunite his godbrothers to strengthen the preaching.
94. What about the Iskcon gurus who went to Srila BV Narayana Maharaja in the late eighties and until ninety five?
By going to him while Srila Gour Govinda Swami was still on the planet, the ISKCON gurus who went sent two messages: One is that they didn't really know Krishna-tattva. The second is that they believed no one in ISKCON did. Other ISKCON members could then reason, "Why should I take from someone who doesn't really know? Let me go to someone who knows. And since they go to this sadhu, he obviously knows more than them. Yei krsna-tattva vetta sei guru haya, one who knows the science of Krishna can be a guru. And if he doesn't know, how can he be a guru? Why should I take from him?"
When asked about this point, Srila Gour Govinda Maharaja answered by saying that there were two considerations: He said that from the institutional point of view it was not so good, because you need discipline to run a society; but that from the transcendental point of view there was no problem as Maharaja is a mahabhagata.
95 Some of these ISKCON devotees apparently approached Srila Narayana Maharaja as a raganuga-guru or rasa-guru?
It is not at all what these devotees said. They said they were studying sastra under him. Anyway, Srila BV Narayana Maharaja is highly qualified to be a bona fide teacher of raganuga-bhakti and if those devotees had been at a sufficient level of advancement to take instruction on that domain from him, (and since they were gurus they were supposed to be), one can ask where was the problem? The fact that they were flagged down by the GBC is in itself an admission by the GBC that they were not qualified.
By the way, if they went to Srila Maharaja and he was not bona fide, it means that they could not discriminate who is who and are therefore not qualified as spiritual guides. And since he is bona fide and they rejected him, it says the same. Catch 22!
96. Others say they just take siksa from Narayana Maharaja. The principle of taking siksa is completely bona fide, but to apply it outside of ISKCON requires adjustments, given the fact that Prabhupada instructed his followers not to mix intimately with the members of the Gaudiya Matha.
Prabhupada specifically asked Srila Narayana Maharaja just prior to leaving this world to help him by continue training his disciples. The GBC later on concocted the idea that Prabhupada did say that at that time, but if it was now he wouldn't say it!!?? Lately they have tried to minimize their transcendental relationship in a very unpalatable and offensive way...
Srila Maharaja doesn't disagree with Prabhupada on anything. He just has a different style and mood. Srila Prabhupada said many things to protect his mission from some godbrothers or nephews who were envious, and also from disciples who were immature, unchaste, unsurrendered, and lacking a sense of discrimination. Given the fact that he had precisely warned not to take certain ideas from the Gaudiya Math and that these were precisely the ideas that were taken, one can understand why he had repeatedly issued warnings about his godbrothers. General statements always make room for exceptions, though, and again, we should be extremely careful not to commit Vaisnava-aparadha.
97 In the quest for spiritual truth, one may join a religious mission to advance towards the ultimate goal of life. After some time,however, sectarian policies may appear to bar the path of progress. He may see that within the society, pragmatic concerns take precedence
over spiritual ideals. If one feels the necessity to look elsewhere, his authorities may tell him that there are no higher truths to be found. One may also be warned that if he leaves the society, he will sufferserious repercussions. He may become an outcast, branded as a heretic for pursuing what he sincerely feels to be the ideal upon which the society was founded. Should he risk leaving the society, ignoring the advice of his immediate authorities, or should he try to remain within the society?
Srila Sridhara Maharaja: Progress means elimination and new acceptance. So, when there is a clash between the relative and the absolute standpoint, the relative must be left aside, and the absolute should be accepted...We must be sincere to our own creed...The form is necessary to help me in a general way to maintain my present position. At the same time, my conception of the higher ideal will always goad me to advance, to go forward...Spiritual life is progressive, not stagnant...The search for Sri Krsna is dynamic and living, so adjustment and readjustment is always going on...Our most precious gem is our deal...Krsna's final instruction is sarva dharman parityajya mam ekam saranam vraja: 'If it is necessary, to maintain the highest ideal you must give up your friends. Surrender to me. I am the real
purport of the scriptures.' The highest kind of idealists give up their country, their family, their friends, and everything else, but they can't give up their ideal...God consciousness is absolute. If society consciousness hinders the development of God consciousness, it should be left behind... 'Even a spiritual master, relative, parent, husband, or demigod who cannot save us from repeated birth and death should be abandoned at
once.' What to speak of ordinary things, even the guru, may have to be abandoned...We need society only to help us. If our affinity to the society keeps us down, then that should be given up, and we must march on. There is the absolute consideration and the relative consideration. When they come into clash, the relative must be given up, and the absolute should be accepted. If my inner voice, my spiritual conscience decides that this sort of company cannot really help me, then I will be under painful necessity to give them up, and to run towards my destination,wherever my spiritual conscience guides me. Any other course will be hypocrisy, and it will check my real progress...We must be true to our own selves, and true to the Supreme Lord. We must be sincere.(Sri Guru and his grace)
98 Should one venture to initiate before self-realization?
Srila Sridhara Maharaja deals also with this point:"we should think,'I am fallible, but I am confident that what my guru has given to me is an uncommon, vital, and nectarine thing. And he has asked me to give it to others. It does not matter. I shall take the risk. He has ordered me. I am his servant. He will look after me.' With this spirit of risk, the disciple will approach the responsibility thinking, 'I may go to hell, but I must carry out the order of my gurudeva. I may die, but I must carry out the order of my commander." With this spirit he is to approach the task, and there will be no danger if this consciousness is maintained; but if he deviates from that connection and goes self-seeking for a mundane purpose, he'll be doomed.
Otherwise, no destruction can touch him. This internal spirit should be maintained, and that is the real qualification of a disciple: 'Yes, I am ready to die to carry out the order of my gurudeva. I feel that this is nectar, and I must distribute it to others to save them...'
If you can take this sort of risk, your guru will bless you, and you cannot be doomed. This sort of risk should be taken by the disciple and only on the force, on the basis of that spiritual inspiration. If he does so, he can never be doomed. The eye of the Lord is there. God is there. Guru is there. He cannot but be saved.They cannot leave him in danger and relish thinking, 'The person who is carrying out our orders is going to hell.' Can they tolerate such a thing? Are our guardians living or are they dead? We must be so much selfless that we can think, 'I may go to hell, but I must carry out my guru's order. So, through me, the work may go on.'This sort of conviction in the process, in the mantra, gives us the strength to carry out the work of acarya. If I think, 'This medicine is helping me; I am in the curing process, and this medicine is helping me,' then, if I see a similar case, I may hand the medicine over to him...In good faith, with whatever knowledge we have, we must sincerely help others...
But we must be careful that whenever a guru of superior quality is there, we must help others to accept him.We must not be a trespasser. It is also mentioned in the Hari Bhakti
Vilasa that when a greater person is available, those of a lower type should not venture to make disciples. Suppose a farmer has fertile land and two kinds of seed. The good seed should be planted first. If the better seed is not available, then ordinary seeds may be sown. For the sake of the harvest, the better seed should be given the first chance. If
we are detached, if we are pure in heart, and if we are selfless, the better seed should always be sown first. The lower kind of seed should be withdrawn. So, when a higher type of guru is available to any circle, the lower type of guru should not interfere."
99 What are the dangers in becoming a guru before being self-realized?
Srila Sridhara Maharaja says that one faces two dangers:"The first is partiality. Partiality means full freedom with his disciples. This relationship is also more attractive to him. The second danger is deviation. So, deviation and partiality - these two things can take one down. These are the two enemies. And one who takes that position must be particularly careful about these things...This position is dangerous. It is full of temptations. Therefore, a strong, sincere indomitable desire for the upper aspirations of Krsna consciousness is the indispensable necessity. Otherwise, he can't maintain his position. He will go down. He has become master and will think, "I am the master of all I survey." In a particular circle, he is monarch. And monarchy can bring madness. That is a great temptation. If one is not sufficiently conscious of this fact, he will not be able to maintain his position. For one who has monarchy over men and money, it is very difficult to maintain a position as a servitor. The ego of mastership which is generally found within all of us comes to attack him...Generally the symptoms of deviation fall into three different classes: kanaka, kamini, and pratistha: money, women, and reputation. First, a guru loses his attraction for his own guru and sastra-upadesa, the advice of the sastra. Then, what he previously expressed, quoting the scriptures and the words of his own guru, gradually becomes absent in him. His attraction for the higher thing fades. That is pratistha, prestige. Kanaka, kamini, pratistha: money, women, and name and fame - these are the three tests to be put everywhere to see whether one is a sadhu or not, or what degree of sadhu he is. The first thing is deviation from his higher gurus. That should be detected. That is pratistha, pride. Then, he will show more tendency to amass money and not to spend it. Money may be collected, but that must be distributed for the service of the sampradaya, for the service of the Vaisnavas. But amassing money - this is the second sign of deviation. The third is attraction towards the ladies."
100. If one has received harinama from one guru and diksa from another one, how should he deal with these two gurus?
Srila Sridhara Maharaja: "The first importance should be given to the nama guru, or the guru who initiates one into the chanting of the holy name of Krsna, and second to the guru who gives initiation into the gayatri mantra...Jiva Goswami has written that the name of Krsna is the principle thing in the gayatri mantra...We accept the mantra only to help the nama-bhajana, the worship of the holy name...The mantra helps us to do away with the
aparadhas, offenses, and the abhasa, or hazy conceptions in our bhajana...An example is given of larger and smaller circles. The holy name of Krsna is the larger circle. It extends from the highest to the lowest. The mantra circle is a smaller circle within the larger circle. The mantra cannot reach to the lowest point. The holy name can extend itself down to the lowest position. The mantra gives us entrance into liberation, and then the name carries us further. This is the nature of our connection with the mantra and the name. The name extends to the lowest position, to the candalas and yavanas... In the CC (Adi.7.73):
krsna-mantra haite habe samsara mocana krsna-nama haite pabe krsnera carana 'The Krsna gayatri mantra liberates one from repeated birth and death in this world; the holy name of Krsna gives one shelter at the lotus feet of Krsna.'
by: BV Suddhadvaiti Swami
51. But those leading devotees seem to do so much service.
Yes, but still you may consider the following: "Typically the kanistha-adhikari is eager to engage his materialistic qualifications in the service of the Lord, mistaking such material expertise to be the sign of advanced devotion." (SBhag 11.2) Don't just see externally. Some of those who left had so much sakti to spread this movement, but they were not bona fide gurus. It was material expertise. Also, preaching success based on misconceptions is shallow. Srila Prabhupada called his godbrothers kanisthas, although they had been practicing for 40 or 50 years. Another thing is that even if one has supposedly progressed to the madhyam platform, he may later on regress due to aparadhas, especially guru-aparadha and Vaisnava-aparadha.
52. Do the sastras mention about the possibility of a guru falling down?
Again, there's no question of a bad guru. "Gurus" of a lower standard may fall down but they are only gurus by name. In our tradition no one was so irresponsible to take the position of guru without being qualified. It may have happened, but it is so rare that the acaryas themselves don't deal with it very extensively. It is not a topic that comes up again and again.Also, falldown may not he gross sensual falldown. It may mean remaining stuck on the platform of misra-bhakti and being denied access to pure bhakti. Ramacandra Puri was considered fallen even though he didn't grossly fall down. Krishnadas Kaviraja Goswami also mentioned that his brother "fell down" by disrespecting Lord Nityananda Prabhu.
53. What about reinitiation?
First, it is not a question of reinitiation but of initiation. The first one never took place. Take it as a dream. Diksa, initiation, is not a ceremony. As we said it earlier, it actually means the transmission of divya-jnana and the deliverance from material bondage. That is diksa. If one is unable to do these two things, he doesn't deserve the title of diksa-guru. One should see people as they are, rather than as they imagine themselves or their disciples imagine them to be. When a "guru" falls, he proves thereby that he was not a guru to begin with. He was not on the platform of self-realization. He was simply propagating the false idea that he was capable of delivering his disciples from birth and death, that he was senior and advanced, that he had high realizations, that his siksa had the potency of that of uttama-adhikaris, and that his disciples should depend exclusively on him for deliverance. So all his utterings or mantras are unfruitful and invalidated. Srila Jiva Goswami mentions that if the guru is fallen or an avaisnava he should be rejected and one should receive the mantra from a qualified Vaisvava guru. One may object that one can only have one diksa guru but Srila Jiva Goswami explains that when the previous guru is rejected and a new guru is accepted, that rejection indicates that the new guru becomes the singular diksa guru for that person. (Bhakti-sandarbha 207) The main idea of "reinitiation" is that one develops a relationship with a genuine sadhu and takes guidance from him. Whether this is formalized by some ceremony is up to the concerned parties. The entire, stress in the process of diksa is not on the externals but on the substance. One should make sure that the person he approaches is not another quack. Srila Prabhupada has advised, "Unless one is personally a realized soul in the science of Krishna consciousness, a neophyte should not approach him to hear about the Lord. Such a person is supposed to be released from lust or material activities." (SBhag 10.1.4) A qualified guru is also described in the Bhagavatam: "Only saintly persons can cut off the excessive attachment of the mind by their words." (SBhag 11)
54. Is there any benefit in serving under a guru who is not fully qualified?
Of course there is benefit. But also there's a gradation. It may be sukriti, or it may be more, it's a matter of the heart. According to the demand of one's heart one will approach different types of gurus, and accordingly one will get different benefits.
55. But isn't the service of the devotees accepted by Krishna?
There are different considerations here. First, Krishna is not bound to accept anything from anyone. Krishna is bhava-grahi, one who appreciates the inner sentiment, as well as bhaktivinoda, one who relishes the devotional feeling. He is not in any need of our service. Bhaktivinode Thakura even says that Krishna in His capacity as Nandakumara doesn't accept the prayers of one who is not decorated with the six angas of saranagati. In that case, what we think is bhakti may only be sukriti, which will help one to develop Bhakti. It is all according to our surrender or lack of surrender. Sripad Madhvacarya says that without saranagati all the nine activities of bhakti are like an empty shell. Second, if we want a guarantee that Krishna will be pleased with our service, we have to make sure we contact a good agent to transmit It, otherwise, as the example of the authorized and unauthorized mailbox, there's a risk that the whole thing remains unfruitful.
It is said : "Unless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of Krishna-bhakti, one cannot even be relieved from the bondage of material existence." (CC Madhya 22.51)
56. What about someone whose guru fell down?
Guru doesn't fall down. Self-appointed master may. The service performed belongs to bhakti- unmukhi sukriti. It will promote one to bhakti. There is benefit. But one must still have a genuine guru to get the full benefit.
57. You said that one should be minimum a full nistha-bhakta to initiate, and that it was not cheap since it means no more anarthas.
To be freed from the four sinful propensities is a feature of anartha-nivritti. But nistha means complete freedom from all other material contamination. If one is a nistha-bhakta, rajas and tamas gunas are absent and it shows by the absence of the characteristics associated with these gunas. At full nistha one is more or less liberated, at least from the lower modes. Initiation is a very serious matter. One must have the power to transmit Krishna. He must have Krishna otherwise of what value is his diksa? -You cannot give what you don't have.
58. You also spoke of uttama-adhikari coming down to madhyam.
He is the tattva-darshi of the Bhagavad Gita. He has seen the Truth, Krishna. A madhyam-adhikari has heard about the Truth, but has not seen Him yet. And he may have misheard. He is not exactly as good as the uttama-bhakta, although he certainly gives very valuable help and guidance.
59. Some say it is up to the disciple to evaluate.
It certainly is. It is his life he has to surrender. But it is the duty of his well-wishing seniors to educate him. Do you have the right to let younger devotees take absolute shelter and surrender themselves to devotees whose spiritual whereabouts are doubtful? If you see someone in a dangerous position, shouldn't you help?
60. It is said that one shouldn't judge.
It means one shouldn't condemn. But the sastras advise to evaluate according to the symptoms described. Because there are symptoms, and the symptoms are given in sastras, Bhagavad Gita, Caitanya Caritamrta. Nectar of Instruction, Bhagavatam 3rd canto (bhakti in gunas), 11th canto (symptoms of uttama) But if you say that no one can judge and say anything, then you are inviting fraud. We may not know absolutely for sure what exactly is someone's level, but we have to make some discrimination based on inference. External activities may not be the only criteria. Also, when you have a sample of the real thing, you can measure by comparison, like a yardstick.
61. But Many of Srila Prabhupada's godbrothers could not recognize him.
That is not because they were his godbrothers, but because some were neophytes (kanisthas) and didn't have the proper vision. Envy covered the eyes of some.
62. How many qualified gurus were there during Srila Bhaktisiddhanta's or Srila Prabhupada's times?
I'll answer ironically: Oh, very few, they didn't have the mercy. But now we're so advanced that we have more than our sampradaya has produced for centuries. We can even afford to lose a few, we have so many.
63. If one criticizes someone or something going wrong, is that Vaisnava-aparadha?
It is difficult to make Vaisnava-aparadha. First you have to find a genuine vaisnava. When you are pointing out an anartha in someone, the fact that the devotee is enraged doesn't qualify you as an aparadhi. Vaisnava-aparadha means that you disrespect, enviously blaspneme or slander a sadhu, not when you call a spade a spade. Sadhu-ninda, the first namaparadha, specifically means this. One should be careful not to offend, but not be obsessed about Vaisnava-aparadha and create a mental prison. Vaisnava etiquette was never meant to be a tool for the suppression of the truth.
64. Some speak of useless disciples?
Yes, Prabhupada said that when some disciples don't stick to the guru's order and manufacture something else by infiltrating materially concocted ideas, that is considered deviation. "Persons who deviate from the strict order of the guru are useless." and "Anyone who disobeys the order of the guru immediately becomes useless." and "Both factions were asara, useless, because they had no authority, having disobeyed the order of the spiritual master." (C. C. Adi 12.8 & 10)
Bhaktivinoda Thakura and Prabhupada also speak of kali-celas, disciples of Kali, pseudo-disciples. Mahaprabhu has bolted the doors of Kali, he has crushed the dog of Kali, so Kali had to become a vaisnava in order to survive. He entered the sankirtana movement. Therefore we see so many apa-sampradayas, all dressed as Vaisnavas, but full of kali-celas. And even in Gaudiya Matha as well as within ISKCON, Prabhupada has said that there were many kali-celas. All the politics, power trips. quarreling for position, posing as what one is not, these are all signs that we have allowed Kali to enter. Prabhupada spoke about it in no uncertain terms.
65. Can a guru reject a disciple?
The guru is an ocean of mercy. Hari Bhakti Vilasa says: Kripa-sindhu sa sampurnah. We sing Sri guru karuna sindhu. Prabhupada said once that he was 80% lenient. But in certain circumstance the guru may reject a disciple. Srila Bhaktisiddhanta says: "A good preceptor doesn't accept anyone who is not prepared to submit himself freely. He is duty bound to renounce a disciple who is not sincerely willing to follow his instructions fully. If he accepts as a disciple one who refuses to be wholly guided by him, he is doomed to fall from his spiritual status." He was so much more strict, so much that Prabhupada once said that he would have never accepted any of us as his disciples. One may also imagine himself to be the disciple of a particular guru, but one may have never been accepted by such guru, or may have been rejected due to one's offenses.
There may also be a temporary rejection like in the case of Jiva Goswami having been rejected by Rupa Goswami for having slightly disrespected Vallabhacarya. It is said that it was his duty as a guru. However, after a short while he accepted him again. And Jiva Goswami is never criticized for having done his duty as a disciple and having stood up to defend his guru?s dignity. Another point is that Sanatana Goswami played a part in Rupa Goswami's reacceptance of Jiva Goswami. A similar case is Chota Haridasa. When Mahaprabhu rejected him, all the Vaisnavas gave him support and pleaded the Lord on his behalf. Same thing with Kala Krishna dasa, Mahaprabhu's servant who had fallen down in South India with a Bhattahari woman. Mahaprabhu said he didn?t want to deal with him anymore, but the devotees gave him shelter and service. Only envious non-Vaisnavas rejoice when someone is rejected.
66. If the guru is on a lower platform of devotional service can he still plant the seed of bhakti, or since he's immature he cannot?
That seed will not have the same potency.A kanistha adhikari can only give weak faith, komala sraddha. Srila BR Sridhar Maharaja,"An ordinary guru may give the same mantra to his disciple, but what is the potency within the sound? What quality of conception or divine will is contained in that sound? That is all-important...Within the mantra the important thing is the type of thought or sentiment which is imparted through that sound...We have to follow the spirit; otherwise after Jahnava devi, the wife of Lord Nityananda, up to Vipina Goswami, from whom Bhaktivinoda Thakura took initiation, there are so many unknown lady gurus.Through them, the mantra came to Vipina Goswami, and from him Bhaktivinoda Thakura received the mantra. We accept Bhaktivinoda Thakura, but should we count all those ladies in our disciplic succession? What was their realization?
67. But Prabhupada can do it through him, can't he?
That's called covert rittvik-vada. Furthermore, if one has disobeyed his guru, how can he be a bona fide guru? He should connect his disciples with someone more advanced, so they may have a chance to get the transcendental necessities.
68. How does one understand that he is liberated?
In Bhagavad Gita, Arjuna asks that question twice: In 2.54, which was answered in verses 2.55-59, 61, 65, 68, 70 and in 14.21 which was answered in verses 14.22-26.
69. When does one know that he can accept disciples?
One invites downfall by desiring to be guru. One should always consider that Mahaprabhu's order has not come to him but to his guru. That's the proper attitude. The moment one thinks he is guru, he wants to enjoy. Only when you consider that your spiritual master is the one who is heavy, guru, can you be freed from the unhealthy desire to enjoy, whether grossly or subtly. He must receive the order from higher authorities, guru and Krishna. Here again we see the importance of having a siksa guru to confirm.
70 Is the absolute necessity of the spiritual master conforming to the highest transcendental standard confirmed by all sastras?
Yes, they sing the glories of the guru (ebe yasa ghusuk tri-bhuvana), but we are now facing a proposal that Prabhupada has authorized a sort of guru who doesn't have to have more than basic spiritual qualifications, and not only that, but that he should nonetheless be offered the same faith as the topmost saint. Where is the evidence? It may seem to exist at first glance, but should our whole siddhanta be changed by putting forward a few quotes which are highly subjective for interpretation?
71. How does the guru accept prayers or offerings to his picture?
The guru and the Supersoul are intimately connected. Indeed, a bona fide guru is the external manifestation of the Supersoul. When he accepts disciples, the guru expands, as Krishna expands as the caitya-guru. That is how he is aware and accepts prayers. He is a transparent via medium, so prayers properly offered through him go to Krishna. He has to be an authorized agent, a bona fide spiritual master to be empowered to do that. Guru is not cheap.
72. How much worship should be given to the guru?
According to his level. If he is truly qualified, saksad har¡, then the sky is the limit. If he is not and he is worshipped as such, it is an offense, and Prabhupada wrote: ?No one will be happy to see it, and he will eventually become degraded."
73. Can there be women gurus?
Why not? We are not the body. If they transcend their body designation, they can be guru. There are examples in our line. But if they have as little transcended their background as most men, maybe they'd better not.
74. If someone is a guru and speaks very highly of the exalted qualities of guru, how can one not think he speaks about himself?
You could level the same charge against Prabhupada, or any of our great acaryas. A real guru never speaks about himself. He never considers himself a guru. He doesn't see his disciples as his. He sees them as an expansion of his own guru. He feels himself as their servant. His service is to train them. He sees them as so many masters. Of course, many will speak like that, but that's a very high vision, the vision of the mahabhagavata. But mabhagavata is the standard. And one thing: One shouldn't display his envy by trying to find fault in the language or presentation of a pure vaisnava, for he is inspired by the Lord. The acts and expressions of the great vaisnavas cannot be easily understood. Of course, on the other hand, someone may not be qualified and speak about himself. In Kali-vuga hypocrites are rampant. And so many kapatha-panthas are there, wrong paths based on false logic. That's why you have to be very knowledgeable, and pray to Krishna to guide you, to send you His bona fide representative. But shouldn't one, whether he is guru or not, present guru-tattva according to the Vaisnava philosophy?
75. But why insist? Why stress so much the highest standard?
Because the guru is supposed to be most qualified. That's the standard. Something less should be clearly exposed as what it is, that is, second-best. No taboos, there has been too much confusion and pain, too much excess on the other side. A disciple has a great responsibility to follow his guru's instructions as it is, but to accept disciples is also very serious. A guru has a very heavy responsibility towards the disciples. Guru na sa syat. If someone cannot deliver his dependents, why has he taken that position? The guru must be able to transmit bhakti-shakti to his disciples, which will enliven the soul and engage him in Krishna-seva.
76. I am a little confused. What kind of guru should one approach?
Then just stick to the sastric recommendation given to one searching for the truth: "Just try to learn the truth by approaching a bona fide 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." (BG 4.34) And also the Mundaka Upanisad 1.2.12 Tad-vijnanartam sa gurum... brahma nistham: One should approach a spiritual master who is firmly established in the realization of the Absolute Truth and enquire from him about the highest good.
77. What about the verse that says that one who knows the science of Krishna can be a guru: Kiba vipra kiba nyasi...?
You can give this verse two readings. It can be taken to indicate one who knows the theoretical science or one who has realized the object of the science. The word tattva is used, yei krishna tattva vetta as in the Gita verse janma-karma ca me divyam evam yo vetti tattvatah. Commenting on this verse, Prabhupada says that one who knows Krishna in tattva is a perfect devotee: "As far as the perfect devotee is concerned, the siddha, the Gita says that 'After leaving this body he comes to Me.' (CC Madhya 20.397) He doesn't say that about one who knows the theory. And what level is that? Again minimum the full nistha stage; actually, the level where one attains Bhagavata-tattva-vijnana is much higher.(SBhag 1.2.20) Also, "This is the science of Krishna, this Gita. If anyone knows perfectly, then he becomes the guru." (Lecture 17.8.66) He must know the science of Krishna perfectly. One may still argue that scholarship constitutes perfect understanding, but the Bhagavatam says: "Mere acquisition and excellency of the superficial meaning of the sacred Vedic words without being conscious of the inner essence of the teachings is as good as keeping a cow without milking capacity." (SBhag 11.11.18)
So the second reading of the verse is to be accepted. The first reading is based on apara-vicara, apparent consideration, and the second on absolute consideration. Moreover, Mahaprabhu has specifically spoken this verse because of the smarta brahmanas' predominant influence on society during His advent, to establish the fact that a Vaisnava can be the guru of a brahmana, whatever his caste may be, which was opposed by the smartas, and the fact that he doesn?t have to be a grhasta, whereas they insisted he had to. Srila Bhaktisiddhanta Sarasvati's purport on this verse that, "One can thus become a guru, whether vartma-pradarshaka, siksa or diksa." is to be understood in this sense. He ascribes to the word vartma-pradarshaka another meaning than the one commonly ascribed to in our society. For him, there is no question of a guru being anything less than a pure, full-fledged self-realized soul. For him "Sri Gurudeva is the eternal associated counterpart of Nanda-kumara Krishna."
78. Why has ISKCON changed so much since Prabhupada left?
The devotees didn't have an example of a bona fide guru except Prabhupada. He said to do as he did, but that was misunderstood. Instead of following in his footsteps, they imitated him. Neophyte means big false ego, and although the leaders were the most senior, they were still very immature. False ego prevents one from accepting authority. And therefore one doesn't know how to give compassion towards one's subordinates. Coupled with a sense of insecurity as to how to discharge one's self-imposed duty, that gives rise to absolutism. It becomes imposing respect instead of commanding it. We are in favor of absolute authority, as Krishna is an autocrat. But if the person in charge is not qualified it creates havoc. And we can see the results. Mahaprabhu and Prabhupada, although certainly taking care of their movement are somewhat withholding Their mercy and blessings. That may sound odd to say since books are going out and temples are being built or opened, but these aren?t the only things to look for in order to determine progress. Prabhupada said that when his Guru Maharaja saw that the number of his neophyte disciples augmented and they were fighting over facilities, he left this world disgusted.
During the Acarya's physical presence, the shortcomings are somewhat compensated by his extraordinary potency, but when he withdraws, that influence by which he did also withdraws. As we wrote earlier, when the acarya departs, there's a cloudy period. During Prabhupada's presence, devotees seemed to be more advanced that they actually were. Devotees couldn't really understand their own position. Prabhupada carried everyone, held everyone up. That could be clearly seen whenever he would be in a particular temple. The whole place would change due to his potency. When Prabhupada left, many lost a lot of their devotional temperament. Many were self-seeking and that was aggravated after he left. He was not there any longer to compensate it and correct them.
79. What about if someone falls down after initiation?
Srila Bhaktisiddhanta says that "Initiation doesn't preclude the possibility of reversion to the non-spiritual state. If the disciple sins after initiation, he may fall into greater depths of degradation than the uninitiated. But initiation changes the outlook of the disciple on life. Although even after initiation temporary setbacks may occur, they don?t ordinarily prevent the final deliverance. The faintest glimmering of the real knowledge of the Absolute has sufficient power to change radically and good the whole of our mental and physical constitution, and this glimmering is incapable of being totally extinguished except in extraordinarily unfortunate cases."
80. Can we blame someone who hesitates to submit unconditionally to a guru, whether he is good or bad?
Srila Bhaktisiddhanta also answers that: "It is of course necessary to be quite sure of the bong fides of a person before we accept him even tentatively as our spiritual guide. A preceptor should be a person who appears likely to possess those qualities that will enable him to improve our spiritual condition. The bad preceptor is a familiar character...
"But the good preceptor claims our sincere and complete allegiance. He asks the struggling soul to submit not to the laws of this world that will only rivet his chains but to the higher laws of the spiritual realm. The good disciple makes a complete surrender of himself at the feet-of the preceptor. It is by unreserved submission to a good preceptor that one can be helped to enter into the realm that is our real home.
''But the submission of the disciple is neither Irrational nor blind. It is complete on the condition that the preceptor himself continues to be altogether good. The disciple retains his right to renounce his allegiance the moment he realizes that the preceptor is a fallible creature like himself.
"Nor does a good preceptor accept anyone as his disciple unless the latter is prepared to submit himself freely.... Submission to the Absolute is not real unless it is also itself absolute. When we reserve the right of choice to follow or not to follow the guru, we actually follow ourselves, because even if we seem to agree to follow the guru, it is because he appears to be in agreement with ourselves."
81. I have heard that the guru should be a nitya-siddha.
That is the topmost category,the ideal guru.Srila Bhaktisiddhanta writes:"The good preceptor belongs to the spiritual realm. Although he appears to belong to this world, he's not really of this world. No one who belongs to this world can deliver us from wordliness. The good preceptor is a denizen of the spiritual world who has been enabled by the will of God to appear in this world in order to enable us to realize the spiritual existence." Prabhupada also mentions in a few places that the ideal guru descends from the spiritual world, that he has nothing to do with this world and comes down only out of compassion to reclaim the fallen conditioned souls. But although he stressed that there's no question of a non-liberated guru, he said that he could be a kripa-siddha or sadhana-siddha, not only a nitya-siddha.
82. What is guru-daksina?
It is a token of thanks to the spiritual master for his mercy. What the guru wants, you should give, unhesitatingly. And what does he want? That we give up our enjoying mood, that from guru-bhogi we become guru-sevi. Actually, preaching is real guru-daksina. The only thing the guu asks from his disciple is that he practices himself and also teaches others. And one shouldn't lose enthusiasm and become discouraged because the majority of people are not accepting the message of Godhead.
In fact, even when it is apparently the disciple who gives something to the guru, it is still the guru's mercy which manifests itself in his instruction that one should preach. The six enemies headed by lust don't desert the heart even if one is externally away from bad association. The type of opportunity to give up the bad association of these six enemies that comes by preaching and practising in allegiance to a Vaisnava is not to be had by any other method. And by preaching linked with practice, not only one's benefit is achieved, but others are benefitted also, and that pleases the Lord.
83. Does the guru always know what the disciple think?
Srila Prabhupada: "Krishna knows your inner thoughts. Nothing is secret for him. Do you think your guru cannot tell which disciple is cheating and which is not? How do you think you can avoid Paramatma witnessing all your activities and thoughts?" Don?t worry if your guru knows or doesn't know everything about you, your thoughts, your deeds; you are supposed to express them, reveal them. If you cannot see him regularly, send him a regular report. Some devotees complain that they don't have much association with their guru, but writing provides the opportunity to deeply meditate on the Gurudeva and one's commitment to him, in addition to receiving direct instructions in answer.
84. What type of question should one ask a guru?
When you approach a sadhu, you should be in a disciple's mood, that's the proper way to approach, not a challenging mood, or a mood to just check out the person. The proper attitude is to think that unless proven to the contrary he is a bona fide devotee. And if he is very elevated, if he is actually a sadhu, then one should behave practically like a disciple. That is the way recommended in sastra. Then one can benefit from sadhu-sanga. Real sadhu-sanga means to imbibe the mood of a sadhu, to surrender to his teaching in the sense of throwing oneself toward Krishna according to the method of surrender described by the sadhu-guru. You have to ask questions mainly pertaining to the level you're on. That is called relevant inquiry, pertinent questions. You may ask questions to satisfy your desire to understand things properly, clarify your understanding and confirm it, clear misconceptions and doubts. In fact there is only one question: How can we surrender and give up our mundane attraction? How can we attain the Absolute Good, who alone will make us fully happy?
But only a surrendered disciple has the right to ask questions. Without surrendering to the guru, Krishna-katha doesn't really enter the ears. One cannot understand nor get Krishna. No one gets direct mercy from Krishna. Only by full surrender, in full faith to a worthy spiritual preceptor, can one receive mercy. It is undoubtedly Krishna's mercy: the mercy comes from Him. But that mercy is received through the sad-guru. In the form of guru, Krishna bestows His mercy. Guru, sad-guru, not imitation, self-made guru, is Krishna kripa Murti, the very embodiment of Krishna's mercy. His mercy is very powerful. But one has to be very eager. One has to cry in his heart, begging Krishna to appear as such a sadhu. One has to approach in the proper way. Then he gets protection from Maya and receives the real benefit of sadhu-sanga, which is Krishna sanga.
85. What is the proper attitude should his "guru" fall down?
To see one's guide going down is undoubtedly a big trial. As mentioned earlier, in the section or the duty of the disciple, one must understand that there is no spiritual injustice. A bad workman quarrels with his tools. One has to accept that one's karma has come to face him, and it cannot be avoided, or one's lack of sukriti. It has come from within oneself. One must do the proper thing, scrutinize oneself and find out one's status, how much one is hankering for the real thing. Then one must cry to Krishna, beg Him to be accepted as His servant, petition Him for mercy, and admit that one is blind and utterly dependent upon Him as one's well-wishing, eternal friend to make all arrangements for one's deliverance. Then Krishna will understand from one's heart that one is crying for Him, that one wants to go back to Him, so He will arrange for one to meet a genuine guru. Paramatma assumes a body and appears as the guru who is therefore said to be His external manifestation. Different temperaments, natures, moods, levels of sukriti are there, so the all-knowing Krishna will send a guru accordingly. A simple, non-duplicitous person who just wants to serve, who accepts what Krishna says without twisting it, without speculation ? Krishna appears to him as guru. A duplicitous person, who is not really serious, Krishna sends him a cheater. But someone will say that it is not his fault, that he was sincere and had only noble thoughts and desires, that he has no fault, but Krishna is at fault, ISKCON is at fault. He is not prepared to admit his fault. Krishna doesn't send a guru to the crooked. Maya does. Krishna directs her to send him a cheater. So one must approach in utter simplicity.
86 And when the guru leaves this world?
Srila Prabhupada says that the guru's order should become the life and soul of the disciple. One should pray that, "From now on, I am living on your orders. Let this be a true statement at all times." And one should take that opportunity to examine oneself, like one whose "guru" has fallen down: My guide and support in life has withdrawn. This is a test of my sincerity, my determination, my commitment. What I have received from my guru, how well did I receive it and understand it? Am I a real disciple or by name only? How much mundane contamination is there, mixed with the real thing? How much selfishness is there in me? How much do anarthas still plague me? What is to be eliminated, and what will be the best way to go about it? When asked by a devotee how should the disciples continue the mission after the disappearance of the spiritual master,Srila Sridhara Maharaja answered,"You must not neglect your conscience...There may be disturbances. Rather we say there should be, there may even be fighting amongst devotees, but we should not leave the preaching of Mahaprabhu, despite all differences. Disturbance must come, because our most beloved guru has withdrawn from amongst us. Such a great curse has been thrown on our heads; should we like to live peacefully? In its wake, disturbances must come, and we must undergo them. Still, we must remain sincere; we must face the difficulty in a proper way. It has come to train us to go in the right direction.What we received from our spiritual master we understood only in a rough estimation... The time has come to purify us, to test whether we are real students, real disciples, or his disciples only in face and confession. What is the position of a real disciple? If we live in the society, what is the depth of our creed? In what attitude have we accepted his teachings? How deep-rooted is it within us? The fire has come to test whether we can stand. Is our acceptance real? Or is it a sham, an imitation? This fire will prove that." And then one must not think that he can do it alone. Prabhupada said that when the guru leaves, the disciple cries. He must cry for help. And Krishna will supply help, in one form or another. Help will come as a person
87. What prevents one from full surrender to the guru's feet?
Past sukriti enables one to surrender more fully; otherwise it takes longer, it's more gradual. But the sadhu creates sukriti. Prabhupada said he had created his disciples'good fortune or piety, By hearing from a sadhu, you earn sukriti, even if you didn't have much previously. Hearing, sravanam, is service. Then you can surrender more, then you develop more faith, then more surrender, doubts are eradicated. One doesn't surrender because one clings to material attachments, which are deeply rooted in the heart. Material desires are what keeps one from fully surrendering. That's duplicity, the deep-rooted desire to enjoy separately from Krishna. That means one's faith is still tender, komala sraddha, not very strong. So keep on hearing the most potent medicine of Hari-katha from the right source.
You have to understand and accept that Sri Guru is very dear to Krishna. Everything belongs to Krishna and Krishna's property is entrusted to His dear servants as they alone know how to fully engage it in their master's service without tampering with it. Without realizing that, it is not possible to surrender. You cannot become Krishna-das without becoming guru-das, and you cannot become real guru-das if you don't see and accept that everything should be offered to him for utilization in Krishna-seva.
88. Some say that it is not important whether the guru has seen or is seeing Krishna.
The Gita doesn't say that: Tattva darshinah, he has seen the Truth, Krishna. The sastra explains that the pure devotee sees Krishna everywhere, wherever he casts his glance. The Brahma-samhita's Premanjana curita verse says the same. And Prabhupada answered very directly to that question: "Have you seen Krishna?"?Yes, daily, every moment." (Perfect questions, perfect answers).
89. What about the Gaudiya Matha?
Let us be careful of offenses, both towards Prabhupada and towards the Gaudiya Matha devotees. Srila Prabhupada wrote: "After Srila Bhaktisiddhanta disappeared, one party strictly followed his instructions but another group created their own concoction. His leading secretaries made plans to occupy the post of Acarya and split in two factions. Both factions became useless." Srila Prabhupada clearly says here that one party strictly followed, and that another group, which split in two, became useless. He doesn't say they were all useless. So one can research who was in which group...
90. Srila Prabhupada mentioned that Srila BR Sridhara Maharaja and two others were responsible, as leading secretaries, for the downfall of the Gaudiya Matha.
Srila Prabhupada said different things at different times. He spoke both words of caution and words of praise. So it would be advisable not to needlessly strain our brains trying to understand and interpret what Srila Prabhupada or, for that matter, Srila BR Sridhara Maharaja, might or might not have said or meant, but rather concentrate on the practice of the devotional path they both glorified. But one should not neglect his guru's warnings and therefore one may not take from Maharaja certain ideas. The ISKCON leaders who were in charge at that time have specifically a big responsibility because they went to Sridhara Maharaja to ask his advice on the guru issue, whereas Prabhupada had specifically warned not to take these ideas from him. We can't blame devotees who took took shelter at his feet when their own brothers denied them one in their father's house. He himself never canvassed from ISKCON members. He spoke of "relief work", meaning by this that he didn't want to interfere in our inner affairs but would only offer some help to those who were leaving ISKCON hopelessly and were in danger of falling back into the material world.
91. Some say it was all right to take some philosophical knowledge, but it was a lack of chastity to leave ISKCON and go to his camp.
It was all right to go to Srila BR Sridhara Maharaja for philosophical advice, as Prabhupada had indicated that one could approach him with such queries. In any case, the situation was created by the leaders. And when the leaders rejected Maharaja for political considerations, some devotees who had got attached to him chose to stay with him, having lost faith in the leaders.
92. Sridhara Maharaja's followers want to dismiss anything negative Srila Prabhupada may have said about him.
And his detractors want to dismiss anything positive. As his godbrother, Srila Prabhupada could speak, but given our position as nephews or grand-nephews, we shouldn't take sides and thereby venture on the path of offense. We should keep always the perspective that one must give proper respect to advanced devotees. Part of Vaisnava etiquette is to offer the same respect to the godbrother of one's guru as one offers to one's own guru.
93. But didn't Prabhupada warned against the Gaudiya Math's influence?
Whatever Srila Prabhupada spoke about the Gaudiya Math was said more than thirty years ago, and it had a lot to do with events happening more than half of a century ago. His last statements were of a conciliatory nature, "The war is over." He even named some of his Godbrothers, that he had strongly addressed in no uncertain terms, as members of the Bhaktivedanta Charity Trust. He apologized in his last days for having used strong words against some of his Godbrothers to keep his own disciples in the fire of preaching and not let complacency and easy-going enter his mission. We shouldn't think that our uncles, cousins or nephews have stagnated for decades. Prabhupada's concern was mainly for his very young disciples when he said "If they say one thing different from me it will cause great confusion." It is true that he also said, "Don't go to my Godbrothers, they cannot help us, rather they are quite competent to harm us." but that should also be qualified and not taken as a blanket statement against associating with ALL of the Gaudiya Math. It was his reaction to isolated acts of disrespect from some Godbrothers who opposed him, or had reinitiated some of his disciples, or couldn't understand why he had accepted the title "Prabhupada" that all the sannyasis had agreed in a meeting (to which Prabhupada wasn't invited as he was then a householder), never to use themselves and keep reserved for Srila Bhaktisiddhanta Sarasvati. He repeatedly tried to reunite his godbrothers to strengthen the preaching.
94. What about the Iskcon gurus who went to Srila BV Narayana Maharaja in the late eighties and until ninety five?
By going to him while Srila Gour Govinda Swami was still on the planet, the ISKCON gurus who went sent two messages: One is that they didn't really know Krishna-tattva. The second is that they believed no one in ISKCON did. Other ISKCON members could then reason, "Why should I take from someone who doesn't really know? Let me go to someone who knows. And since they go to this sadhu, he obviously knows more than them. Yei krsna-tattva vetta sei guru haya, one who knows the science of Krishna can be a guru. And if he doesn't know, how can he be a guru? Why should I take from him?"
When asked about this point, Srila Gour Govinda Maharaja answered by saying that there were two considerations: He said that from the institutional point of view it was not so good, because you need discipline to run a society; but that from the transcendental point of view there was no problem as Maharaja is a mahabhagata.
95 Some of these ISKCON devotees apparently approached Srila Narayana Maharaja as a raganuga-guru or rasa-guru?
It is not at all what these devotees said. They said they were studying sastra under him. Anyway, Srila BV Narayana Maharaja is highly qualified to be a bona fide teacher of raganuga-bhakti and if those devotees had been at a sufficient level of advancement to take instruction on that domain from him, (and since they were gurus they were supposed to be), one can ask where was the problem? The fact that they were flagged down by the GBC is in itself an admission by the GBC that they were not qualified.
By the way, if they went to Srila Maharaja and he was not bona fide, it means that they could not discriminate who is who and are therefore not qualified as spiritual guides. And since he is bona fide and they rejected him, it says the same. Catch 22!
96. Others say they just take siksa from Narayana Maharaja. The principle of taking siksa is completely bona fide, but to apply it outside of ISKCON requires adjustments, given the fact that Prabhupada instructed his followers not to mix intimately with the members of the Gaudiya Matha.
Prabhupada specifically asked Srila Narayana Maharaja just prior to leaving this world to help him by continue training his disciples. The GBC later on concocted the idea that Prabhupada did say that at that time, but if it was now he wouldn't say it!!?? Lately they have tried to minimize their transcendental relationship in a very unpalatable and offensive way...
Srila Maharaja doesn't disagree with Prabhupada on anything. He just has a different style and mood. Srila Prabhupada said many things to protect his mission from some godbrothers or nephews who were envious, and also from disciples who were immature, unchaste, unsurrendered, and lacking a sense of discrimination. Given the fact that he had precisely warned not to take certain ideas from the Gaudiya Math and that these were precisely the ideas that were taken, one can understand why he had repeatedly issued warnings about his godbrothers. General statements always make room for exceptions, though, and again, we should be extremely careful not to commit Vaisnava-aparadha.
97 In the quest for spiritual truth, one may join a religious mission to advance towards the ultimate goal of life. After some time,however, sectarian policies may appear to bar the path of progress. He may see that within the society, pragmatic concerns take precedence
over spiritual ideals. If one feels the necessity to look elsewhere, his authorities may tell him that there are no higher truths to be found. One may also be warned that if he leaves the society, he will sufferserious repercussions. He may become an outcast, branded as a heretic for pursuing what he sincerely feels to be the ideal upon which the society was founded. Should he risk leaving the society, ignoring the advice of his immediate authorities, or should he try to remain within the society?
Srila Sridhara Maharaja: Progress means elimination and new acceptance. So, when there is a clash between the relative and the absolute standpoint, the relative must be left aside, and the absolute should be accepted...We must be sincere to our own creed...The form is necessary to help me in a general way to maintain my present position. At the same time, my conception of the higher ideal will always goad me to advance, to go forward...Spiritual life is progressive, not stagnant...The search for Sri Krsna is dynamic and living, so adjustment and readjustment is always going on...Our most precious gem is our deal...Krsna's final instruction is sarva dharman parityajya mam ekam saranam vraja: 'If it is necessary, to maintain the highest ideal you must give up your friends. Surrender to me. I am the real
purport of the scriptures.' The highest kind of idealists give up their country, their family, their friends, and everything else, but they can't give up their ideal...God consciousness is absolute. If society consciousness hinders the development of God consciousness, it should be left behind... 'Even a spiritual master, relative, parent, husband, or demigod who cannot save us from repeated birth and death should be abandoned at
once.' What to speak of ordinary things, even the guru, may have to be abandoned...We need society only to help us. If our affinity to the society keeps us down, then that should be given up, and we must march on. There is the absolute consideration and the relative consideration. When they come into clash, the relative must be given up, and the absolute should be accepted. If my inner voice, my spiritual conscience decides that this sort of company cannot really help me, then I will be under painful necessity to give them up, and to run towards my destination,wherever my spiritual conscience guides me. Any other course will be hypocrisy, and it will check my real progress...We must be true to our own selves, and true to the Supreme Lord. We must be sincere.(Sri Guru and his grace)
98 Should one venture to initiate before self-realization?
Srila Sridhara Maharaja deals also with this point:"we should think,'I am fallible, but I am confident that what my guru has given to me is an uncommon, vital, and nectarine thing. And he has asked me to give it to others. It does not matter. I shall take the risk. He has ordered me. I am his servant. He will look after me.' With this spirit of risk, the disciple will approach the responsibility thinking, 'I may go to hell, but I must carry out the order of my gurudeva. I may die, but I must carry out the order of my commander." With this spirit he is to approach the task, and there will be no danger if this consciousness is maintained; but if he deviates from that connection and goes self-seeking for a mundane purpose, he'll be doomed.
Otherwise, no destruction can touch him. This internal spirit should be maintained, and that is the real qualification of a disciple: 'Yes, I am ready to die to carry out the order of my gurudeva. I feel that this is nectar, and I must distribute it to others to save them...'
If you can take this sort of risk, your guru will bless you, and you cannot be doomed. This sort of risk should be taken by the disciple and only on the force, on the basis of that spiritual inspiration. If he does so, he can never be doomed. The eye of the Lord is there. God is there. Guru is there. He cannot but be saved.They cannot leave him in danger and relish thinking, 'The person who is carrying out our orders is going to hell.' Can they tolerate such a thing? Are our guardians living or are they dead? We must be so much selfless that we can think, 'I may go to hell, but I must carry out my guru's order. So, through me, the work may go on.'This sort of conviction in the process, in the mantra, gives us the strength to carry out the work of acarya. If I think, 'This medicine is helping me; I am in the curing process, and this medicine is helping me,' then, if I see a similar case, I may hand the medicine over to him...In good faith, with whatever knowledge we have, we must sincerely help others...
But we must be careful that whenever a guru of superior quality is there, we must help others to accept him.We must not be a trespasser. It is also mentioned in the Hari Bhakti
Vilasa that when a greater person is available, those of a lower type should not venture to make disciples. Suppose a farmer has fertile land and two kinds of seed. The good seed should be planted first. If the better seed is not available, then ordinary seeds may be sown. For the sake of the harvest, the better seed should be given the first chance. If
we are detached, if we are pure in heart, and if we are selfless, the better seed should always be sown first. The lower kind of seed should be withdrawn. So, when a higher type of guru is available to any circle, the lower type of guru should not interfere."
99 What are the dangers in becoming a guru before being self-realized?
Srila Sridhara Maharaja says that one faces two dangers:"The first is partiality. Partiality means full freedom with his disciples. This relationship is also more attractive to him. The second danger is deviation. So, deviation and partiality - these two things can take one down. These are the two enemies. And one who takes that position must be particularly careful about these things...This position is dangerous. It is full of temptations. Therefore, a strong, sincere indomitable desire for the upper aspirations of Krsna consciousness is the indispensable necessity. Otherwise, he can't maintain his position. He will go down. He has become master and will think, "I am the master of all I survey." In a particular circle, he is monarch. And monarchy can bring madness. That is a great temptation. If one is not sufficiently conscious of this fact, he will not be able to maintain his position. For one who has monarchy over men and money, it is very difficult to maintain a position as a servitor. The ego of mastership which is generally found within all of us comes to attack him...Generally the symptoms of deviation fall into three different classes: kanaka, kamini, and pratistha: money, women, and reputation. First, a guru loses his attraction for his own guru and sastra-upadesa, the advice of the sastra. Then, what he previously expressed, quoting the scriptures and the words of his own guru, gradually becomes absent in him. His attraction for the higher thing fades. That is pratistha, prestige. Kanaka, kamini, pratistha: money, women, and name and fame - these are the three tests to be put everywhere to see whether one is a sadhu or not, or what degree of sadhu he is. The first thing is deviation from his higher gurus. That should be detected. That is pratistha, pride. Then, he will show more tendency to amass money and not to spend it. Money may be collected, but that must be distributed for the service of the sampradaya, for the service of the Vaisnavas. But amassing money - this is the second sign of deviation. The third is attraction towards the ladies."
100. If one has received harinama from one guru and diksa from another one, how should he deal with these two gurus?
Srila Sridhara Maharaja: "The first importance should be given to the nama guru, or the guru who initiates one into the chanting of the holy name of Krsna, and second to the guru who gives initiation into the gayatri mantra...Jiva Goswami has written that the name of Krsna is the principle thing in the gayatri mantra...We accept the mantra only to help the nama-bhajana, the worship of the holy name...The mantra helps us to do away with the
aparadhas, offenses, and the abhasa, or hazy conceptions in our bhajana...An example is given of larger and smaller circles. The holy name of Krsna is the larger circle. It extends from the highest to the lowest. The mantra circle is a smaller circle within the larger circle. The mantra cannot reach to the lowest point. The holy name can extend itself down to the lowest position. The mantra gives us entrance into liberation, and then the name carries us further. This is the nature of our connection with the mantra and the name. The name extends to the lowest position, to the candalas and yavanas... In the CC (Adi.7.73):
krsna-mantra haite habe samsara mocana krsna-nama haite pabe krsnera carana 'The Krsna gayatri mantra liberates one from repeated birth and death in this world; the holy name of Krsna gives one shelter at the lotus feet of Krsna.'
GURU-TATTVA, PART 5
"QUESTIONS & ANSWERS" 1 to 50
1.Some say that we need many gurus. Didn't Srila Prabhupada say that we need millions of gurus?
Yes, many sad-gurus especially. But we can have millions of vartma-pradarshaka-gurus. It is just a matter of making clear the limitations implied by accepting someone not on a high level as one's guru. Nowhere in Prabhupada's teachings do we find even a remote encouragement to take full shelter from someone who is still battling with anarthas or to take initiation from someone who is not liberated. A more advanced kanistha can be treated with great respect by less advanced juniors but he should not initiate. Srila Prabhupada wanted all his disciples to qualify themselves first and then become 'regular" gurus. He said that "Those who initiate should be qualified otherwise there's no meaning to 'bona fide' guru". He meant preachers, as in: "Thousands of teachers of the science of Krishna are needed." And warned: "You must become guru but you must be qualified first of all. Then you can become. What is the use of producing some rascal guru. No rubber-stamp, then you'll not be effective. You can cheat but it won't be effective." (Conv.4.22.77)
2. How then was the parampara to be continued?
Srila Bhaktisiddhanta Sarasvati said that our parampara is the bhagavata-parampara, meaning the parampara of mahabhagavatas, embodiments of the Srimad Bhagavatam's teachings, not a parampara of bodies, of kanisthas. And there may be sometimes an apparent gap. Srila Prabhupada himself didn't start to initaite until nearly thirty years after his guru's departure, except for one Indian disciples after about 15 years. The need to initiate in the name of the continuation of the parampara was artificially created. It didn't come from would-be disciples but from would-be gurus! Srila Prabhupada only told HH Radha Govinda Maharaja to initiate his own disciples, which he started to do very simply without any drums nor trumpets immediately upon Prabhupada's departure. Prabhupada also wrote the same to Srila Gour Govinda Maharaja, but Maharaja waited until 1985, when around 50 Oriya devotees were lining for initiation and wouldn't accept the then zonal acarya, to produce that letter, humbly requesting the GBC to be allowed to fulfill his guru's instruction. What a contrast with the eleven rittviks lying to all their Godbrothers and claiming to have been appointed by Prabhupada and thus hijacking the Mission, and then installing themselves with big pomp, high Vyasasanas and titles!
3.So who is guru?
The guru is where our inner demand and hankering can be fulfilled to the utmost.In the form of guru, guru-rupe, Krishna bestows His mercv. Not just any guru: krishna-kripa murti. One whose heart bleeds for the conditioned soul's suffering, who takes away that suffering, frees one from Maya's fort, creates a mediation between the jiva and Krishna; one who can make Krishna appear in the heart of the disciple, who has that potency because he has made his heart like Vrindavana and has bound up Krishna with his love. There's no question of a bad guru; if he's bad, how can he be guru? Only one who has fully assimilated all his guru's teachings, is self-controlled and firmly established in the Truth can be guru. Guru means perfect servitor. One without any desire for himself or anything outside loving service to the Lord.
4.But where are such sadhus?
The eternal guru-parampara is always present and is still in existence in full purity and potency. One should learn to give up one's doubtful nature to be able to recognize true representatives of Sri Guru. You need to have sadhu-sanga. Hanker for their association. Cry to Krishna. Develop greed for it, laulyam. There are such personalities. If you can come to feel low and destitute, then you can beg for it. If one doesn't feel low and humble, he can't come in connection with higher things. No one ever got mercy from the Lord without crying for it. Have you cried and begged for it? Is Krishna bankrupt? To develop real devotion you need the grace of a pure realized devotee. Everythinq else is a compromise.
5. What type of faith should the disciple have towards the guru?
Real faith, not sentimental or blind faith. The disciple of a bona fide guru doesn't accept him simply out of sentiment, convention, or ecclesiastical order, but rather because he is so. It is not that simply by faith a conditioned soul becomes his eternal link with Krishna. It is not that because one has taken the position of guru he has all exalted qualities extolled in sastras, but the other way around. So, as we said, faith according to the worthiness of the recipient of that faith.
6. But isn't the disciple supposed to see his guru as good as God?
If the guru is as good as God. Inasmuch as the guru can give Krishna he should be seen as absolute. The disciple must find the best available guru to obtain Krishna. Where is it said that no matter what level he is on, a guru must be seen as good as God?
7. But isn't it natural for a disciple to be fixed in the conclusion that his guru can never be subject to criticism?
Therefore one should make sure he takes a 100% Krishna conscious guru. As mentioned by Narahari Sarkar, one shouldn't be a blind follower. Even a guru can be approached, in the proper way, of course, if he shows signs that are incompatible with his exalted position. And if a disciple hears something disturbing to his mind, he should consult with trustworthy seniors.
8. But I heard that guru simply means to repeat.
Is it really parrot-like repetition Prabhupada had in mind? "That will not act. Not actually penetrating. If you don't act yourself, your words will have no value." (Lecture 12.6.73) Basically this type of statement simply indicates to be a guru by preaching, not by initiating. And Prabhupada is also just making a point: Repeat as it is, don't manufacture. "You'll be a guru and everything but don't speak nonsense. That is our request." (Lecture 5.31.76) "Don't adulterate the Krishna-upadesa. You simply present what Krishna says as it is. Don't adulterate'' (Lecture 3.28.75)
9. Does a guru really have to be liberated?
Srila Prabhupada wrote: "Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Krishna or his bona fide representative, the spiritual master, can release the conditioned soul" (BG 7.14);
"The spiritual master must be liberated. It doesn't matter if he has come from Krishnaloka or he's liberated from here. But he must be liberated. Unless one is a resident of Krishnaloka he cannot be a spiritual master. A layman cannot become a spiritual master, and if he becomes so then he will simply create disturbance." (Letter 10.6.69); "A spiritual master is always liberated. This position of spiritual master is achieved by three processes, sadhana-siddha, kripa-siddha, nitya-siddha." (Letter 21.6.70); "Unless one can find one transcendental to the four defects, one shouldn't accept advice." (SBhag 5.14.86); "If you don't get knowledge from a liberated person, that knowledge is useless. That is cheating...Without being liberated nobody can guidef anyone. That is useless." (Morning Walk 1.4.77)
10.Does a guru have to be that qualified?
An unqualified person cannot for long live up to his disciples' expectations. One may guide his followers as a vartma-pradarshaka guru until he is firmly established on the full nistha platform. That's what Srila Prabhupada had in mind. And he warned: "He was given the path of becoming a paramahamsa. If he wants to imitate the uttama-adhikari, then he's a rascal." (Morning Walk 4.2.74) or, "Come on, unfit person, become acarya. Then another man comes, then another and another. As soon as it was announced that Guru Maharaja is dead, 'Now I'm so advanced that I can kill guru and become guru!? Nonsense." Prabhupada said clearly: "If you want to know positively without any mistake who is God, then you have to approach a person like Sukadeva Goswami. You should take lesson from a self-realized soul who has understood, who has seen the truth, jnaninas tattva-darsinah: So one must have seen the truth, realized the truth. That is guru: One who has seen the truth. Not that the world has changed and that now we can interpret in this way or that way. It's all nonsense. You cannot change a single alphabet of the sastras They cannot be changed." (Lecture 6.24.72)
11. But I have read In the Bhagavatam about a person not liberated being as good as liberated by following.
That purport of SBhag 4.18.5 should be properly understood. It states: "Presently people are so fallen that they cannot distinguish between a liberated soul and a conditioned soul.A conditioned soul is hampered by four defects." One should note that the overall emphasis of the purport is on taking direction from liberated souls. The very next sentence is: "Consequently we have to take direction from liberated persons." Those who are stated not to be able to distinguish are not neophyte devotees, but rather materialistic persons, as Prabhupada states: "It has become fashionable to disobey the unimpeachable directions given by the acaryas and liberated souls of the past.... Materialistic men are not interested in taking directions from a liberated person, but they are very much interested in their own concocted ideas, which make them repeatedly fail in their attempts. Because the entire world is now following the imperfect directions of conditioned souls, humanity is completely bewildered."
Prabhupada mentions in this purport, "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." Because of this, some have lightly concluded that this is a license for becoming a diksa guru although one may be a kanistha-adhikari. But you cannot divorce this purport from the bulk of his teachings about what a guru is, especially when the whole point of this purport is that everyone must take instructions from liberated souls!
What Prabhupada is actually saying is: "Don't worry, you may not be liberated yet, but if you follow me you are as good as liberated and you will be promoted to the liberated stage." As far as 'strict following' and full faith' are concerned, that indicates the nistha stage, without a doubt. "Nistha" also translates as "strict". And if following is the only qualification required, then a new devotee is also following. Can he be a guru? Yes, as Narahari Sarkar said that in kali-yuga all Vaisnavas are guru. But that means that he can teach someone less advanced, not that he should become a diksa guru!
12. There is also an early letter from Prabhupada to one Janardan dasa.
Yes, but again, the whole point of the letter is that the guru must be liberated. And when Prabhupada says at the end that one who is less qualified or not liberated may act as a guru by strictly following the disciplic succession,you have to consider again that this strict following is only truly possible on the nistha platform, a little below liberation. Again you have to see that it is an encouragement letter from Prabhupada: 'Don't worry about perfection, just follow strictly and that is your perfection. Don't worry if you're not a pure devotee yet, it's not that one can become a pure devotee overnight, but if you follow your guru strictly, then you'll become completely purified.'
Finally, you can give this letter and the Bhagavatam quote above a completely different reading. It can be taken as Prabhupada speaking about himself out of humility, nothing more, as he always humbly said that his only credit was that he was strictly following his Guru Maharaja. Srila Gour Govinda Maharaja personnally confirmed this point to me.
13. Some say that all the ISKCON gurus are liberated.
There are gurus on different levels. Not all gurus are equal. Why blur distinctions? Why do the sastras speak of siksa guru then? Just for some specific jnana? Prabhupada: "Who is liberated? One who knows Krishna, in truth." (Letter 69) "Mere theoretical academic understanding that Krishna is everything doesn't qualify one as a first-class devotee. One must have actually developed love for Krishna." (Visvanatha Cakravarti Thakura) Prabhupada also mentions that some people imagine themselves to be liberated. And if they're liberated , how come so many fall down?
14. I heard someone say that "If one insists on finding an uttama-adhikari, he will end up in Radha-kunda where jackals, wolves and hyenas are waiting to devour his spiritual life."
Then why did he stress in his teachings that uttama-adhikara is the standard?
15. I heard that Srila Prabhupada wrote in one letter that "if one discriminates that this one is a pure devotee and that one is not a pure devotee, that means he is a nonsense."
The second part of the same letter should also be quoted, where it is written: "Anyone, if he is a pure devotee, he can deliver others, he can become spiritual master. But unless he is on that platform he should not attempt it. Then both of them will go to hell, like blind men leading the blind." In many letters quoted out of context Prabhupadal is just making a point like, "Guru means to repeat and to follow?, but that is not exclusive of the other necessary qualifications. Or when he says that the guru is like a postman: "I don't have to be perfect as long as I follow my perfect master." Such statements are made out of humility and to make the point that if someone presents Krishna's message without adulteration his audience will greatly benefit. Again, is parrotlike repetition what he meant? No, the repetition must be from realization. Therefore he writes: "The conclusion is that a spiritual master who is 100% Krishna conscious is the bona fide spiritual master." (BG 2.18)
Another point is that letters are highly personal stuff and therefore subjective, plus dependent on time, place and circumstance. If you take Prabhupada's statements about the guru in a chronological order, as for vamasrama-dharma for instance, you get a better perspective. He obviously wanted all his disciples to become gurus when qualified to be so. He wanted to flood the world with Krishna consciousness and many gurus are needed for that, granted, it's just a question of keeping clear and not blurring the issue.
16. In Easy Journey, there's mention of monitor guru, and Srila Prabhupada writes that one can take a limited number of disciples when he has completed the first twelve steps.
Yes, but step eleven says specifically that there shouldn't be any more namaparadhas. So that means minimum nistha stage, namabhasa. And it also mentions a limited number of disciples.
17.1 heard that Srila Prabhupada said in 1968 that maybe by 1975 all his disciples could initiate. What does that mean?
I understand that Srila Prabhupada didn't expect to be still with us by that time. He had such an immense faith in the purifying power of the Holy name and in Mahaprabhu's mercy. He thought that his disciples could advance very quickly. And they did, given their background. In the same spirit he spoke at first denigratingly of vamasrama-dharma, praised his disciples like anything, how they were pure devotees, how they had become completely purified by the power of the name. But after a few years of experience, he started, around 1974, to speak about varnasrama-dharma in a completely different way; and when he was asked by a puzzled disciple, "Isn't it an offense to refer to a Vaisnava according to varna?" he replied, "If they're Vaisnavas; why are so many going? Vaisnava is not so cheap." So he spoke in 1968 in a particular way, but never spoke about it again. He had also said "maybe".
18.1 heard that Prabhupada wrote that in the absence of the guru you can accept disciples without limitation, that it's the law of the disciplic succession? Isn't that like an explicit right?
Yes, of course, but don't omit the first part of that letter (Tusta-Krishna 12.2.75) where Prabhupada first gives both the qualification and the process to become qualified as a guru, and expresses his hope that he will qualify himself, as well as the later part where he says: "Keep trained up very rigidly and then you can be a bona fide guru." One shouldn't try to establish a new siddhanta upon some isolated fragment of the 'sastras that is taken 'completely out of context.
19. Can we conclude that these few quotes of Srila Prabhupada that seemingly authorize a liberal guru policy contradict the sastra?
Srila Prabhupada is an ideal acarya. He would never contradict the sastra. We say that guru, sastra and sadhu are saying the same: That a guru may only be considered as such if his teachings are confirmed by sadhu and sastra, and that a sadhu may only be accepted as such if what he says is confirmed by guru and sastra; so the answer must be "No." Only a misinterpretation is at work here.
20. Some say that Prabhupada said that one should take risks for Krishna and that's how one becomes recognized.
The risk mentioned by Prabhupada is of a qualified guru taking the risk of accepting an unqualified disciple, not the risk taken by becoming guru before being qualified: "One who doesn't like to take the risk [of accepting as a disciple someone who is not qualified] he doesn't take the risk of preaching. But one who takes the risk, he's recognized by Krishna immediately.... But he must know where to take risk and where it is to act foolishly." (Conversation 7.8.75)
21. Sometimes I wonder who is really qualified.
You may say that you don't recognize anyone, but are you praying and begging to see one. Where is vour faith? Is Krishna bankrupt? He only had one mahabhagavata left in his pocket, and now he's broke? Indeed, pure devotional service is most rare, not durlabha but sudurlabha. Srila Bhaktisiddhanta Sarasvati has defined a pure devotee as a Vaisnava who has transcended all desires for enjoying wealth, women and distinction (Vaisnava Ke 11), but Srila Bhaktivinode Thakura says that this is an eternal process and that mahabhagavatas are always available. We had the good fortune to have one in ISKCON, Srila Prabhupada, then another one, Srila Gour Govinda Maharaja. Do you mean to say that all the new disciples in ISKCON are condemned to settle for second or third class? There are always unnalloyed devotees on this planet. Just as there is no purpose to the universe without sun and moon, there's no purpose to this earth planet without pure devotees. They are verily the ornaments of the Earth. This is what the acaryas have taught.
22. Others say that there are many uttama-adhikaris in ISKCON.
They might be referring here to the most broad statements of Srila Prabhupada, like in the
Nectar of Instruction, but even these so-called broad statements, if you analyze them, are not cheap definitions, as mentioned before. What about the other qualifications and symptoms mentioned in sastras? Uttama-adhikara begins at bhava. If you read the descriptions of the asakti-bhakta, which is even the stage below bhava, in the Madhurya-Kadambini, you will be amazed. Anyway, an utta ma-Vaisnava doesn't care to be recognized as such. His humility is not theoretical. It is coming from the soul, which is humble by nature. He genuinely feels the most fallen.
23. Doesnt it take an uttama-adhikari to recognize one?
We accepted Srila Prabhupada as one. How? Are we such? No, but we accepted because he was decorated with the signs of a mahabhagavata. It's not that there are no symptoms. This is not a sastric argument: "Oh, you must be very qualified yourself to tell that so many gurus are not qualified." Why does Srila Rupa Goswami advise to evaluate the Vaisnavas to deal properly with the three levels of adhikara? Why does Srila Prabhupada write that a disciple, specifically a new devotee, what to speak of a 20-plus year one, should be intelligent enough to recognize and accept an uttama-adhikari as guru? Why does Srila Bhaktisiddhanta Sarasvati say that one must distinguish guru from laghu? (Guru means heavy, laghu means light.) Why does Srila Jiva Goswami say that since one should accept an uttama-adhikari as guru, many additional symptoms have been given so that one will not make mistakes in choosing a guru? (SBhag.11.2.48) True, one cannot see the inner bhava or sentiment, but laksana, symptoms, are also there.
24. Some tell their disciples'* I'm only a madhyam-adhikari.".
First, generally the disciples think it is out of humility. Second, madhyam-adhikara is vast and vague, but also not cheap. Tattva-bhrama, philosophical misconceptions, and namaparadhas, to name only two, are anarthas. Unless one is free from them, he is still in kanistha-adhikara, somewhere in anartha-nivritti stage, or enjoying the waves (taranga- rangini) of bhajana-kriya. Third. if one truly believes he's unqualified or not very qualified, then he should send his disciples to someone more advanced for siksa. Maybe he doesn't see anyone more advanced ? so where is his humility? Last, but not least, we should not even consider ourselves as Vaisnavas, much less as madhyamas. Bhaktivinode Thakura sings: ami to vaisnava, e buddhi haile: I should never let the thought that 'I am a Vaisnava' enter my heart and pollute it with false pride, and thereby glide down to hell." We should always consider ourselves as aspiring Vaisnavas.
25. Some say that we have to be practical, that, "Utility is the principle."
Prabhupada was not practical? Practical means that one accepts the guru's words even though he may not have the vision of how it will happen. Practical doesn't mean to alter the process and jettison the siddhanta It should be 'made "clear that Srila Prabhupada's departure created an emergency and that in an emergency you may do something wrong. To err is human. But once the error has been identified why insist on making it? What was wrongly done in an emergency shouldn't become the standard. Practical adjustments contrary to the siddhanta are not bona fide. Also, we have seen the result in the past. Zonal gurus seemed practical too. Devotees were united around one single master and they had much association with him, but it was not bona fide and it created a lot of difficulties for many devotees, to say the least.
26. But it is said that even at ruci there are still anarthas, even up to prema.
Granted, but only a faint trace, like an odor. For instance, in Jaiva Dharma one Vaisnava inquires what is his level or adhikara. He then describes that when he chants the name, tears of ecstasy fill his eyes, and he is entranced, and rolls on the ground, but that he likes when the Vaisnavas see him like that. So he is told, "You are a madhyam-adhikari." One may say, "See, he still has pratistha." Yes, a faint aroma of it. But he is crying out of ecstasy as soon as he chants! Granted, Prabhupada didn't do like that and, given the tendency for sahajiya-ism, he never talked much about it for obvious reasons, but he wrote about it in the Caitanya Caritamrta, which he called the postgraduate study.
27.1 read that a disciple may go beyond his diksa guru and elevate him.
Yes, that's possible, if the guru is of a lower category, but only by a connection with a living uttama adhikari, as child Dhruva with Narada Muni could elevate his mother Suniti, who was considered his vartma-pradarshaka-guru since she had first shown him the path.
28. What does transparent via medium mean?
To consult a bona fide spiritual master means to consult Krishna. You cannot see Svayam Bhagavan Krishna directly, but you can see Him in his Guru-rupa. That's a form of God you can see and consult. Ideally the guru should be a Bhagavan-realized soul. Then he is transparent. "A bona fide spiritual master who is fully cognizant of the methods of spiritual science learned in the spiritual scriptures 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 Vaikunthas." (Easy Journey pp.32-33) and "Transparent means that the via medium must be free of contamination. If it is transparent, one can see through it." (Science of Self Realization p.283) That's the standard, and full-fledged nistha is more or less tantamount to liberated, brahma-bhuta. That's the beginning of self-realization.
29. Srila Prabhupada said not to be amazed who goes but to be amazed who stays. So some say that those who have stayed have shown they are sincere and those who have left have shown they were not sincere.
Srila Prabhupada was always concerned about those who had left. Even years after, he was inquiring about them. He wanted them to come back. The guru is filled with affection for his children-disciples. His heart is soft, not hard like ours, so insensitive and prone to reject without considering what is our share of responsibility for their departure from our ranks. It's a little too simplistic to write off those who leave us as too insincere or too attached to maya. Some may have become so. I don't mean to be a lawyer for nonsense devotees. But we have to see that many devotees left due to mistreatment, poor example, etc., and we have to be willing to try to help them. If after treating them with kindness they prove to be hopeless cases, then we may consider some other course of action. But only then.
30. How much should one accept the official version given by the authorities?
You may have a misunderstanding about who is a spiritual authority. The GBC Body, for instance, was made the ultimate managerial authority by Srila Prabhupada, not the ultimate spiritual authority. Its role was defined by Prabhupada as making sure everything going on in his Society is on the basis of the triple authority, guru-sastra-sadhu. Prabhupada called it the watchdog of ISKCON.
It is a fact that you have to confirm your understanding with your authorities, but make sure you accept the right persons as authorities. Everyone is advised to study the Vaisnava philosophy from all angles of vision. Srila Prabhupada said to surrender with one's intelligence, not to surrender one's intelligence. He never encouraged blind faith, blind following. Pariprasna, asking questions, is part of the process of acceptance of authority. Philosophical debate is healthy. Srila Prabhupada recommended it to strengthen one's mind and faith, mature one's understanding, etc. To discuss guru-tattva is of paramount importance. Of course, we have to try to do it in the most detached and dispassionate way possible, but if some people get empassioned while speaking about it, passion shouldn't be a reason to reject the whole thing. You have to be careful, though, of being offensive, or too skeptical, or to fall into faultfinding. This process is eternal, and a qualified guru, although rare, is always available. Pray and cry for it.
31. Some say that as the guru advances, his disciples advance, and the disciples seem healthy.
Of course they make advancement. But kanistha disciples making advancement within kanistha is not necessarily an indication that the guru is bona fide or a liberated soul. What about those who haven't found a guru yet or whose 'guru' has fallen down? They also advance. All our congregation members who are following the path are also advancing. But it's all relative: "Unless the guru is God-realized one cannot make progress in the transcendental science of the Lord." (SBhag.2.4.10) And "Only a pure devotee can convert others to pure devotional service. It's therefore important for all the preachers in our movement to first become pure devotees." (CC Madhya 24.98) Visvanatha Cakravarti Thakura says that disciples of gurus who are not self-realized will ultimately become dejected and lose faith. It's not so simple to dismiss such statements because some devotees are doing nicely. How nicely and for how long? And, as far as the guru is concerned, if one is not ready, it's very risky to take on a big load. It will be difficult to progress. It is mainly up to the disciple to determine whether his guru is qualified or not, but the senior's duty is to help him; sastra advises to study the eligibility of the guru (and of the disciple). The disciple shouldn't be lazy and foolish, thinking that everything is fine, the guru advances and so does he. And lower gurus need an uttama siksa guru to keep on advancing. That's the way it works.
32. What does it mean that Mahaprabhu has ordered everyone to become a guru?
How has Srila Prabhupada commented on this verse? The order is to preach to everyone. To preach to everyone does not automatically mean to become their diksa guru. "It is better not to accept any disciples." It is said that in the presence of better qualified gurus one should not venture to accept disciples. (Hari Bhakti Vilas) And even when the order to become a guru is given, it doesn't mean it must be immediately taken up. Look at Srila Prabhupada's example. Look at Srila Gour Govinda Maharaja. It's not an appointment, it's an order to qualify oneself. Develop the qualifications first: "One has to become purified by chanting." So, if one preaches, achieves the platform of offenseless chanting and liberation, he can then be a diksa guru. Not that because he preaches he is automatically a bona fide guru. Mostly this means give siksa, like when Prabhupada quoted the amara ajnaya verse during a sannyasa initiation lecture (3.16.76): "Present as it is Bhagavad Gita. Then you become a guru. You can become a guru in your family... wherever you are."
33. What did it mean when Srila Prabhupada said to do as he did?
There's a difference between following and imitating. "One shouldn't try to imitate the powerful." (Gita Lecture 30.12.68); "You cannot imitate, then you'll fall down." (Conversation 4.6.74) The same is repeated in Caitanya Caritamrta Madhya 17.185. One has first to be a consummate follower before he can even think of becoming one whom disciples will look up to as their lord and master. Prabhupada never appointed non-liberated disciples to occupy the seat of guru. Didn't he stress so much the qualifications of guru?
34. But are you sure that Prabhupada didn't appoint gurus?
He didn't. He said: "On my order. He is actually guru. But by my order." And a little further: "When I order 'you become guru' he becomes regular guru". (May 77 tape) So, when did he give that order? In July, right? Wrong. That's the time he gave the list of rittviks. The best proof of this conclusion is that when TKG asked him: "But they are your disciples?", Prabhupada answered "Yes." and when he was giving the list of names, when he was asked: "What about India?" Prabhupada incredulously answered: "In India? I am here." So he was obviously referring only to rittviks (and only during his lifetime). A year before in an interview he had said: "I am training each one of them as leader." (7.14.76) Just like he had said one month earlier in April: "Yes, I shall say who is guru, 'Now you become acarya. You become authorized.' I am waiting for that. You become, ALL, acarya.... But the training must be complete." You see, he didn't specify eleven people. He said "ALL". And when TKG said: The process of purification must be there."' Prabhupada said: "Oh yes, must be there. Caitanya Mahaprabhu wants that. Amara ajnaya guru hana. You become guru. But be qualified. Little thing, (chuckles),' strictly follower." TKG: "Not rubber stamp." Srila Prabhupada: Then you'll not be effective. You can cheat, but it will not be effective." You see, again "strict follower", indicating nistha. Prabhupada chuckled because a sadhu can read the heart and he knew that many wanted to be guru at that time. Some had been contemplating the idea for years. So, in April he says this and the next month he appoints them as gurus? Just think!
Later on, in October, Srila Prabhupada was told that a Bengali gentleman came for initiation, and Prabhupada said: "I have deputed some of you to initiate.... I have stopped for the time being... this initiation. I have deputed my disciples. Is it clear or not?... You have got list of names? And if by Krishna's grace I recover from this condition, then I shall begin again or I may not, but in this condition to initiate is not good." So, it is clear again he had only named rittviks, not gurus, and that it was just because he was physically unable. He seemed not to remember exactly who was on the list, proof that it was rittviks, nothing more, otherwise, as mentioned by TKG: "You can bet your bottom dollar that if it had been more than that, Prabhupada would have spoken for days and hours and weeks on end about how to set up this thing with the gurus, but he didn't because he already had said it a million times. He said 'My Guru Maharaja did not appoint anyone. It's by qualification." (Pyramid House Talks) Prabhupada had also said: "It's not that I'll give an order, 'Here is the next leader.' Anyone who follows the previous leadership is a leader. All my disciples are leaders as much as they follow purely. Leader means one who is a first class disciple. One who is perfectly following." (BTG Vol 1977)
So, one must be qualified, strict follower (nistha) minimum AND receive the order. How is that order perceived? Prabhupada writes: "It requires special benedictions from higher authorities." and, "By His order only one should become a spiritual master and cooperate with the Lord." (SBhag. 1.13.48) and, "One who is not authorized by the Lord cannot become a spiritual master." (SBhag 1.19.36) When one achieves higher stages of realization, in madhyam adhikara, he may receive the indication from his guru and Krishna to take that role. Until then he should work on qualifying himself, and that is best done if one has the backing or an advanced bona fide siksa-guru.
In a late conversation with Prabhupada, his Godbrother, HH Bhakti Vaibhava Puri Maharaja asked Prabhupada why he had made eleven gurus instead of one and Prabhupda answered that he had not made gurus but rittviks. Puri Maharaja then said that they will become gurus after Prabhupada leaves and Prabhupda answered,"What can I do now? It is not in my power anymore."
Most of the original eleven, beginning with TKG in 1980, have already themselves admitted that they were not appointed. Srila Prabhupada did not appoint anyone and he did not forbid anyone. He gave the qualifications of a guru and issued warnings. He has given some encouragement, maybe even some license for less experienced gurus in low madhyam-adhikara, but not for presenting themselves as recipients of absolute surrender and faith, as saksad-hari! By the way, there, are five different interpretations of that May 1977 "appointment" tape! Only one can be correct though.And I am not speaking about the different "original versions" and of the apparent doctoring of that conversation...
If Prabhupada had appointed diksa gurus, then why did they fall down? Srila Prabhupada lacked the spiritual intelligence to determine that the eleven were not immune to falldowns? The only possible conclusion is that some disciples misunderstood and disobeyed his orders. Is it reasonable to think that Prabhupada would order unqualified persons to lake up the duties of liberated souls, including a couple of known homosexuals ? Why would Prabhupada suddenly contradict by an appointment what he had said all these years? Those who still accept that dubious theory have a problem in their relationship with him.
Another way to look at it is that Srila Prabhupada was well aware of the mentality and intentions of some of his disciples. He manifested his compassion by not giving a direct stem order, disobedience of which would be guru-avajna, big offense to his lotus feet. He didn't appoint any number of devotees as gurus, nor did he forbid anyone. He had given profusely detailed information on the subject and had issued severe warnings against imitation-guruship using terms such as "rascal", "cheater", "hell-bound", etc. He expected all his disciples to become gurus, but not by rubber stamp.
35. It seems like you are saying that Srila Prabhupada was cheating some of his ambitious disciples?
He said himself on different occasions that he was cheating. In Bombay, when the devotees approached him complaining about being cheated by the Indians, Srila Prabhupada first answered that he was also Indian; when the devotees protested that he was not cheating them, he replied that he had actually cheated all of us because we would have never come to that path if we had known what was in store. The saintly persons cheat, but in that cheating transaction the cheated party still benefits.
Srila Prabhupada said so many things people wanted to hear, and sometimes he would speak in a way because they were not ready to hear more. But that doesn't mean that it was automatically the tattva or siddhanta on that subject. Sometimes, for teaching or preaching, the siddhanta may not be completely or clearly given.
Also, the spiritual master may give instructions according to the personal motivations of the disciples: We already said that the guru has two things: kripa, mercy, and vanchana, cheating. Srila Gour Kishora das Babaji said: "Our guru, Lord Nityananda, cheats pseudo-devotees by supplying their material wants but depriving them of love of Godhead." (Two Beyond Duality) In Brhad Bhagavatamrita, Sanatana Goswami writes that many devotees express that they didn't receive mercy but cheating. So, not only does one need a qualified guru but one needs to be a qualified disciple. As sat-guru is rare, so is sat-sisya. Srila Prabhupada wanted every one of his followers to become gurus when they were qualified. And he clearly taught what were these qualifications, what was acceptable in an emergency and what wasn't.
Prabhupada did not appoint gurus and that should be clearly understood and broadcasted.
36 How can one rectify a situation?
One should act in such a way that Mahaprabhu will rectify. One shouldn't think that he himself can rectify. One can act with the hope that if Krishna will be pleased with the attempt then He may rectify. Dependence on Krishna is certainly the way to go. However that doesn't preclude adressing controversial issues. It is actually the duty of a disciple to protest against deviation from the guru's teachings.
37. Should there have been a World-Acarya? (BACK THEN IN 1994 I HAD SENT TO THE GBC A LIST OF SUGGESTIONS FOR IMPROVING THE SITUATION. ONE OF THEM WAS TO HAVE SRILA GOUR GOVINDA SWAMI AS ACARYA.)
An uttama-adhikari, who alone is qualified to take the position of World-Acarya, could have stayed in the Society without taking the position of Acarya, provided he was not driven out by the politics of neophytes, whether Godbrothers or nephews.
Ravindra Svarupa Prabhu in Serving Srila Prabhupada's Will wrote: "One can be a great acarya on the topmost platform as a diksa guru without taking the seat at the head of the institution." That is perfectly correct, but we shouldn't underestimate the importance of having a recognized really fully qualified sadhu from whom to get the proper siddhantas on different tattvas, to strengthen the Mission, and to prevent more deviations such as sahajiya-ism from creeping in. An aspiring disciple could refer to the standards he set as a sort of yardstick in order to ascertain the bonafides of his chosen guru. Whether he should have been put at the head of the institution is another thing.
Personal considerations should have been sacrificed for the sake of the mission. This can be seen as a test of humility and dedication. To give up one's false pride that "I am a senior Srila Prabhupada disciple personally trained by His Divine Grace. I had so much personal association with him. I'm a big preacher and I made so many devotees. I'm a big GBC man and I control so many countries. I'm a big guru and I have so many disciples." or, "It can only be my Guru."
Given the narrow, competitive and envious nature of the Westerners, Srila Prabhupada had to devise a trick to give sannyasa to Srila Gour Govinda Maharaja: He made him the priest of his own sannyasa ceremony! There was 2 dandas and sets of sannyasa clothes, but only one candidate sitting at the yajna, Tripurari prabhu. Prabhupada asked the sannyasa candidates to come forward. He did first and received his danda and clothes. Everyone was looking around, not knowing who was the other candidate. Then, from behind the fire, Gour Govinda prabhu got up and came forward, at everyone's great surprise. Then, for about 20 minutes he glorified Prabhupada, who sat back, reclining in his Vyasasana and then said, with tears in his eyes and a chocked voice,"This is how one should glorify the spiritual master." After, the "senior devotees" approached Prabhupada, reproaching him, "Why did you give him sannyasa? He is a new man!", to which Prabhupada reparted, "You are the new men! He is a pure Vaisnava from birth!" So, imagine if Prabhupada has made him the acarya. They would have probably killed him!
38. Some say it could and can only be Prabhupada.
He was the Acarya during his physical presence, and, as the Founder-Acarya, he will always occupy a prominent position in the Movement. Everyone feels the need for an Acarya, a perfect sadhu. Guru-sastra-sadhu can't all be the same person. If Srila Prabhupada is the guru, his books sastra, what about sadhu? Acarya is natural. Some were presented as chosen Successor-Acaryas, each with his own private zone. Some went and go about it in an extreme way and it gives rittvik-vada. Some went to Srila BR Sridhara Maharaja. Some turned to his appointed Successor-Acarya, HH Govinda Maharaja. Some became Acaryas of their own separate missions. Some went to other Acaryas of the Gaudiya Math.
39. Isn't there traditionally a head in any institution?
Naturally. The Gaudiya Math broke down into different Societies, which all have a head. That it broke down is bad, not that each Society has a head. Unity gives great strength to a preaching mission: United we stand, divided we fall. Due to a misunderstanding some have, given a very bad name to the concept of Acarya, which is a completely bona fide option, thereby causing the famous pendulum effect: eleven "acaryas" to no Acarya: thesis to antithesis. The proper synthesis was one Acarya with gurus at least on the nistha stage. Everyone would have benefitted from this. When you see the disasters that followed the so-called appointment, the erroneous zonal guru system, and the other concocted theories, yeah, definitely an acarya of the caliber of Srila Gour Govinda Maharaja would have been a pure blessing!
The story could have been quite different if Srila Prabhupada's instructions and vision had only been understood. There should have been a waiting period, with the GBC doing its regular job and the preaching going on. Without the whole concoction about so-called appointments, those who would have reached the qualification of perfect followers, full-nistha, would have emerged quite naturally and would have quietly started to initiate without taking any specific position in our Society. Not being weighed down by all the trappings surrounding their false "acarya" position, the eleven could have more readily advanced, and some of those who unfortunately left maybe would still be there. In such a non-envious atmosphere of love and trust a self-effulgent Acarya would have easily been accepted and recognized.
Srila Prabhupada explained us the mind of Srila Bhaktisiddhanta and gave us a stem warning not to try to create artificially gurus. It is a pity that it was not heeded: "If Guru Maharaja would have seen someone who was qualified at that time to be Acarya, he would have mentioned.... His idea was Acarya was not to be nominated amongst the Governing Body. He said openly, "You make a GBC and conduct the mission.' So his idea was that amongst the GBC, who would come out successfully and self-effulgent, acarya would be selected. [One "acarya" was unauthorizedly selected who later fell down. ].... The result is that now everyone is claiming to be acarya even though they may be kanistha adhikari. Therefore we may not commit the same mistake in our ISKCON camp." (Letter 28.4.74) By telling us about his Guru Maharaja's mind in this way, he was giving a hint that this is what we were supposed to do ourselves. Vaisnavas are simple like a child, not crooked. They don't think themselves the controller. They feel like an instrument in the Lord's hand. Having danced as Krishna made them dance, they leave it up to Him how He wants things to go on and whom He wants next to dance on the stage. Srila Prabhupada said about Srila Bhaktisiddhanta: "His idea was 'Let them manage; then whoever will be qualified for becoming Acarya, he?ll manifest. Why should I enforce it upon them?' That was his plan. Let them manage by strong governing body, as it is going on. Then Acarya will come by his qualifications.' (Letter 21.9.73) The completely pure devotee belongs to the intimate entourage of Srimati Radharani (nikunjayuno ratikeli siddhyai). He doesn't try to take Her position, but leaves it up to Her to pick up whom She wants. She is in charge of the mercy-department, the source of saving grace, svarupa-sakti.
40. Didn't Srila Prabhupada warn against making an Acarya?
Against "making" one, yes, but not against recognizing one. What Srila Prabhupada warned against was "self-appointed acaryas," to "artificially create a perfect man," to "unauthorizedly appoint a successor-acarya," to "fight over who would be the next acarya." He never said that there wouldn't or shouldn't be an Acarya or there couldn't be a perfect man. Srila Prabhupada warns, "One should not be unnecessarily envious of his godbrothers. Rather, if a godbrother is more enlightened and advanced in Krishna Consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such godbrothers advance in Krishna Consciousness." (SBhag 3.32.42)
41. Isn't it incompatible with the GBC?
Why? Since Srila Prabhupada wrote in his Will that "the system of management will continue as it is now, and there is no need of any change", the GBC system could continue in parallel with an Acarya. It is not that the Acarya is automatically the authority for all material affairs, although all can benefit from his higher vision and connections, and he can be consulted. He is the authority for spiritual affairs, and the management is done locally by the local leaders under the supervision of the GBC. Elsewhere, Srila Prabhupada said the same: "My spiritual master left advice that 'You should work combinedly, and who is acarya, he will come out." (Lecture 19.4.67) An Acarya was never ruled out by Srila Prabhupada. He did as Srila Bhaktisiddhanta Sarasvati had done and established a GBC. In an interview he said, "The committee may elect a person as chief... so it maybe. I may or they can nominate." (6.4.76)
Fighting against the unauthorized system of "Successor-Acaryas", Ravindra Svarupa Prabhu strongly objected that there could not be a Successor-Acarya to Srila Prabhupada. There shouldn't be a self-appointed, unauthorized one, granted, but that didn't rule out the eventuality of a genuine, recognized one. In response to Ravindraji, Hridayananda Swami rightfully wrote:"There is no evidence that the Acarya position necessarily automatically contradicts the authority of a central GBC." and further "Srila Prabhupada never indicated that we should reserve the grand title of Acarya for him, but rather that we should qualify his Acarya-title as "Founder-Acarya", clearly to distinguish himself from other Acaryas who would act within his ISKCON."
42. Some say that we didn't and don't need an Acarya. We have Srila Prabhupada.
I don't want to obscure Srila Prabhupada's position in any way, especially for his initiated disciples. Srila Prabhupada is always there in vani for those who follow him strictly. His instructions on the guru are clear: take a living, bona fide guru. And he clearly defined what he meant by that. So, "He lives forever and the follower lives with him." Yes, so now it's time to study more closely his instructions. And go back to following them as it is. If you don't follow his instructions you cannot perceive how he is always there.
43. By whom and how could an Acarya be recognized?
First, we had to change our outlook. We had to understand the need for one and keep in the forefront the desire for the association of such an exalted soul, not try to suppress him, envy him, be afraid of him, slander him. And pray. Then Krishna would have revealed who it was at the appropriate time. Srila Prabhupada mentions about Srila Bhaktisiddhanta's idea that the GBC will elect the Acarya. I dont know if that means automatically by voting, as Prabhupada said that votes have no jurisdiction in that realm, although in the interview I quoted above he mentions the word 'elect', and 'nominate; or by simply begging and petitioning him to kindly accept the heavy weight of leading our prestigiously named Brahma-Madhva-Bhaktivedant
44. What makes you think that there was necessarily someone qualified as Acarya?
Ravindra Svarupa Prabhu again: "Couldn't Prabhupada have produced one such fit disciple?" (ISKCON Journal) Virabahu Prabhu, in his book, "Are we saying that Prabhupada was successful in everything, except in making even one disciple who could represent the parampara?"
45. You spoke a lot on the siksa guru. Why?
As far as Prabhupada's disciples are concerned, it can be said that they need help to make them recognize mercy when it comes. That help can come in the form of a siksa-guru. The moment one thinks, "I have my guru, I don't need anyone else." his progress stops and he stagnates. This process is a living thing, and it's always available for one who cries for spiritual progress toward the lotus feet of guru-Krishna. "It is our duty to associate with a sadhu who is better than ourselves." (Srila Bhaktisiddhanta Thakur) "If one doesn't surrender to a living Bhagavata he cannot understand the Srimad Bhagavatam." (Lecture 20.6.72) "One has to take lessons from a live Bhagavata." (Lecture 20.11.75) "The more one makes progress under the guidance of the Bhagavatas, the more one becomes fixed up in the transcendental loving service of the Lord." (SBhag 1.2.18) There are so many instructions in Prabhupada's books, so how can one know which one apply to his particular case and level of advancement? The student must enquire from a guru. He must be very inquisitive, jijnasuh, otherwise, how he'll progress? If he remains dumb, what can the guru do?" (Lecture 23.9.69) "You're doing your service. How will you know if you're doing it properly or not? This you'll know from a guru." (Lecture 69)"Bhagavata-sevaya doesn't mean just to read Gita and Bhagavatam, but we have to study from the person Bhagavata. That is required. Go to the person Bhagavata who is a realized soul. You just associate with the person Bhagavata who is realized soul and hear from him the same book, the same knowledge." (Lecture 25.2.75) "Not only should we read Srimad Bhagavatam, but we should also serve the person Bhagavata." (Teachings of Lord Kapila, ch9) "This is the secret. Unless one is self-realized, svanubhavana, his life is Bhagavata, he cannot preach Bhagavata. That will not be effective. And a gramophone will not help. Therefore, if you want to read Srimad Bhagavatam, you must approach a person whose life is living Bhagavatam. Otherwise there's no question of Bhagavata realization." (Lecture 27.5.74) "As you take help from a lawyer to utilize the lawbook, you have to utilize the sastra by accepting a guru who can guide you. He is like a lawyer.If you don't accept,then go on suffering." (Lecture 24.66)
As far as disciples of present gurus are concerned, the point is that we have put too much emphasis on initiation. Gurus should be seen according to their spiritual stature. Whereas the initiating guru is not necessarily the foremost instructing guru, we have almost always taken it for granted that such should be the case. But pure and potent siksa is utterly essential for deliverance. There are gurus whose power of deliverance is limited, as explained in Nectar of Instruction, verse 5, end of purport.
As long as one is afflicted by anarthas and can't guarantee his own deliverance, will the process of deliverance of his disciples be a mysterious thing on which his lack of advancement and concomitant qualifications nave no bearing? "For knowledge you have to go to the right person, a tattva-darshi, which means one who has actually seen or experienced the Absolute Truth. Unless you find such a person, there very little chance of spiritual advancement." (Lecture 17.8 66)
Another point is that the siksa guru helps one to understand the teachings of one's diksa guru and to go deeper into them. It is not that he teaches something different, something one's guru never advised, another path. Prabhupada wrote that it's not that one calls guru someone who teaches something different from one's bona fide guru.
46. But didn't Prabhupada say that there was no question of separation between the guru and the disciple? Why then speak of a siksa guru?
"There is no question of ever separation as long as the disciple follows the instruction of guru." (Conversation 7.21.75) That's one thing. Next, a siksa guru doesn't conflict with the diksa guru. To take shelter and instruction from a siksa guru will help even his disciples increase their appreciation of Prabhupada's wonderful qualities and contributions.
47. Some say that the leaders had a lot of association with Srila Prabhupada.
Yes, but consider "Unless one is enlightened by the knowledge given by the spiritual master, he cannot see things as they are, even though he remains constantly with the guru." (CC Madhya 18.99) Prabhupada's limited physical association with his guru, and Srila Gour Govinda Maharaja's are proofs that physical association with the guru is not the be-all.
48. But his leaders seemed to be so faithful to him.
Yes, but Srila Prabhupada wrote about one of his godbrothers that "he was doing very nicely during his Guru Maharaja's presence, but after his disappearance he became a party man. It may always happen". Also, his leaders had faithfully served him, but some wanted so much a position. So maybe to encourage them he gave them a position. He was engaging everyone, and at the same time, due to his presence and immense spiritual strength, he could ensure a certain cooperative spirit.
49. But they seemed very sincere.
Yes, but they were not the only sincere devotees. And sincerity is not everything. Isn't it said that the road to hell is paved with good intentions? One can be sincerely mistaken, sincerely misled. Also, the trappings surrounding the position into which some have set themselves prevent them from having a very objective vision. No amount of sincerity can save one from the overwhelming dangers of assuming a position way beyond his realization; without such practical realization sincerity is mere sentiment, wishful thinking.
50. Some say that the leaders are advanced devotees who are recipients of Srila Prabhupada's mercy.
Mercy comes by installment. And if one claims he has gotten it, he is. a self-deceiver. All our acaryas have lamented that they couldn't develop real devotion, couldn't receive mercy. Also Mercy, may come in different_wavs: "When childish people think themselves mahabhagavatas and act in defiance of the Vaisnava guru, such behavior simply holds them back from receiving the mercy of the Vaisnava guru. Bewildered by false ego, such self-acclaimed devotees gradually become fit to be ignored by pure devotees on the intermediate platform and are cheated of the mercy that comes from the devotee's satisfaction.... Pure devotees display indifference to those who falsely imagine themselves to be visuddha-bhaktas or pure devotees. This indifference is an excellent manifestation of their mercy. (Srila Bhaktisiddhanta, quoted in SBhag 11.2)
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