When guru speaks, you cannot argue. That is not the process. You should accept a guru who is infallible. Otherwise it is useless. He accepted guru Krsna because Krsna is infallible

Expressions researched:
"When guru speaks, you cannot argue. That is not the process. You should accept a guru who is infallible. Otherwise it is useless. He accepted guru Krsna because Krsna is infallible"

Srimad-Bhagavatam Lectures

"Now, Kṛṣṇa, I accept You as my guru. Not as friend." Because friendly talking is useless waste of time. He accepted Him as guru. When guru speaks, you cannot argue. That is not the process. You should accept a guru who is infallible. Otherwise it is useless. He accepted guru Kṛṣṇa because Kṛṣṇa is infallible. If we accept guru, a bogus guru, then it is no benefit. Guru means Kṛṣṇa's representative. Not that everyone can be guru.

Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:

They have not lost the knowledge, but we have neglected. If we take advantage of this knowledge, then the whole world will become happy. That is Caitanya Mahāprabhu's mission. What is the mission of Caitanya Mahāprabhu? His mission is... He said,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

(CC Adi 9.41)

Anyone who has taken birth on the land of Bhāratavarṣa... It is puṇya-bhūmi. And not only puṇya-bhūmi, not only Lord Rāmacandra has appeared here, not only Kṛṣṇa has appeared here, not only Lord Buddha has appeared, not only Caitanya Mahāprabhu has appeared... Because it is puṇya-bhūmi. Whenever the Lord appears, He comes on this land. Bhārata-bhūmite manuṣya. Therefore the human being, not the cats and dogs, must take advantage of this birth on Bhāratavarṣa and take advantage of the śāstras and make his life successful. Janma sārthaka kari' kara para-upakāra. Indians are not made for exploiting others. Upakāra: how people will be advanced in spiritual consciousness, how they will understand the Supreme Personality of Godhead Viṣṇu. Because they do not know what is the aim of life. Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. We are born all fools and rascals, abodha-jāta, without any sense. So we require education. What is that education? Ātma-tattvam. Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām (SB 2.1.2). So we require education. What is that education? Ātma-tattvam. Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām. If we do not culture, cultivate ātma-tattvam, then whatever we are doing, we are being defeated. That's all. We are being defeated. Ātma-tattvam.

That ātma-tattvam is the first instruction in the Bhagavad-gītā.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

(BG 2.13)

This is ātmā, beginning. Asmin dehe. Within this body there is the soul. Dehino 'smin yathā dehe. Not the body is important. Body's nothing; it is dead matter. When Kṛṣṇa began His instruction and Arjuna was lamenting on the basis of this body... "If we kill our brothers their wives will be widowed and they'll be bhraṣṭācāra(?), the varṇa-saṅkara will be there." Everything he was calculating on the basis of this body. All politics, sociology, they are going on the basis of this body. But Kṛṣṇa, as soon as He was accepted by Arjuna as guru... Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "Now, Kṛṣṇa, I accept You as my guru. Not as friend." Because friendly talking is useless waste of time. He accepted Him as guru. When guru speaks, you cannot argue. That is not the process. You should accept a guru who is infallible. Otherwise it is useless. He accepted guru Kṛṣṇa because Kṛṣṇa is infallible. If we accept guru, a bogus guru, then it is no benefit. Guru means Kṛṣṇa's representative. Not that everyone can be guru.

It is said in the śāstra that ṣaṭ-karma-nipuṇo vipraḥ. Just like here it is accepted, brāhmaṇo nitarāṁ guruḥ. So generally brāhmaṇa is accepted as guru by other orders of society. So, but śāstra says that brāhmaṇa is guru, that's all right, but ṣaṭ-karma-nipuṇo vipraḥ. One brāhmaṇa is very nipuṇa in his karma-kāṇḍīya knowledge, ṣaṭ-karma. Paṭhana-pāṭhana-yajana-yājana-dāna-pratigraha. This ṣaṭ-karma, nipuṇa, very expert. Mantra-tantra-viśāradaḥ. And he's very expert in chanting the Vedic hymns and execution of tantra and so many things. Avaiṣṇavo gurur na syāt. If he's avaiṣṇava, if he's not attached with Viṣṇu, if he does not carry the order of Kṛṣṇa, gurur na sa syāt. Sad-vaiṣṇavaḥ śva-paco guruḥ. But if a person is Vaiṣṇava, even if he's born in the family of a śva-paca... Śva-paca means dog-eater, caṇḍāla. If he's a Vaiṣṇava he can become guru. And if one is a brāhmaṇa, if he's not a Vaiṣṇava... Naturally, brāhmaṇa means Vaiṣṇava. Brāhmaṇa means paṇḍita. Still, in India a brāhmaṇa is addressed as "Paṇḍitajī." Because a brāhmaṇa and mūrkha, rascal, this is contradictory. It cannot be. Unless one is highly learned, unless one has learned what is Brahman, he cannot become brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. So not only one should be brāhmaṇa, but he should become a Vaiṣṇava. Still higher. From brāhmaṇa platform he has to come to the Vaiṣṇava platform.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

One has to become brahma-bhūta (SB 4.30.20). That is brāhmaṇa. The sign is na śocati na kāṅkṣati. He does not care for anything material. He's always satisfied. Ahaṁ brahmāsmi. That is brāhmaṇa. But, in spite of this quality, if he does not enter into the bhakti, then he's not a Vaiṣṇava. He may be a brāhmaṇa... This is clearly defined in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). He's pacified. Samaḥ sarveṣu bhūteṣu. He's equal to everyone. Then he's qualified to become a devotee, Vaiṣṇava. So unless he comes to that stage he cannot become guru. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2).