Accepted as guru

Expressions researched:
"accepted as a guru" |"accepted as guru" |"accepted as jagad-guru" |"accepted as the guru"

SB Canto 8

Kṛṣṇa is jagad-guru, and one who teaches the instruction of Kṛṣṇa as it is, on behalf of Kṛṣṇa, may be accepted as jagad-guru.

SB 8.16.20, Purport:

One who trains his subordinate or disciple to worship Vāsudeva is the truly bona fide spiritual master. The word jagad-gurum is very important in this regard. Kaśyapa Muni did not falsely declare himself to be jagad-guru, although he actually was jagad-guru because he advocated the cause of Vāsudeva. Actually, Vāsudeva is jagad-guru, as clearly stated here (vāsudevaṁ jagad-gurum). One who teaches the instructions of Vāsudeva, Bhagavad-gītā, is as good as vāsudevaṁ jagad-gurum. But when one who does not teach this instruction—as it is—declares himself jagad-guru, he simply cheats the public. Kṛṣṇa is jagad-guru, and one who teaches the instruction of Kṛṣṇa as it is, on behalf of Kṛṣṇa, may be accepted as jagad-guru. One who manufactures his own theories cannot be accepted; he becomes jagad-guru falsely.

Anyone who is supposed to be a guru but who goes against the principle of viṣṇu-bhakti cannot be accepted as guru.

SB 8.20.1, Purport:

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

guror apy avaliptasya

kāryākāryam ajānataḥ

utpatha-pratipannasya

parityāgo vidhīyate

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

ṣaṭ-karma-nipuṇo vipro

mantra-tantra-viśāradaḥ

avaiṣṇavo gurur na syād

vaiṣṇavaḥ śvapaco guruḥ

"A scholarly brāhmaṇa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but if a person born in a family of a lower caste is a Vaiṣṇava, he can become a spiritual master." (Padma Purāṇa)

CC Madhya-lila

Even though a person is born in a brahminical family and is very expert in performing sacrifices, he cannot be accepted as a guru if he is not a strict Vaiṣṇava.

CC Madhya 24.330, Purport:

In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, the guru of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brāhmaṇa; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman. The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Lokānām asau pūjyo yathā hariḥ: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly follows the brahminical principles and teaches these principles to his disciples. Such a person is called an ācārya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps. Thus he is an ācārya or jagad-guru. Even though a person is born in a brahminical family and is very expert in performing sacrifices, he cannot be accepted as a guru if he is not a strict Vaiṣṇava. A guru is a brāhmaṇa by qualification, and he can turn others into brāhmaṇas according to the śāstric principles and brahminical qualifications. Brahmanism is not a question of heredity.

When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru.

CC Madhya 24.330, Purport, Purport:

The mahā-bhāgavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛṣṇa by the word dāsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord and performing saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru. However, if one is highly qualified but is not a Vaiṣṇava, he cannot be accepted as a guru. One cannot be a brāhmaṇa unless one is a Vaiṣṇava. If one is a Vaiṣṇava, he is already a brāhmaṇa. If a guru is completely qualified as a Vaiṣṇava, he must be accepted as a brāhmaṇa even if he is not born in a brāhmaṇa family. The caste system method of distinguishing a brāhmaṇa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brāhmaṇa and ācārya. If one is not a qualified brāhmaṇa, he is not expert in studying the Vedic literatures. Nānā-śāstra-vicāraṇaika-nipuṇau. Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic śāstras.

Teachings of Lord Caitanya

Whoever can teach one about the science of Kṛṣṇa is to be accepted as guru.

Teachings of Lord Caitanya, Chapter 30:

If one is serious about understanding the transcendental nature of Kṛṣṇa, he should approach a person who is actually enriched with Kṛṣṇa consciousness. One should not be proud of his material birth, material opulence, material education and beauty and with these things try to conquer the mind of an advanced student of Kṛṣṇa consciousness. One who thus goes to a Kṛṣṇa conscious person, thinking that he would be favorably induced, is deluded about this science. One should approach a Kṛṣṇa conscious person with all humility and put relevant questions to him. If one goes to challenge him, such a highly elevated Kṛṣṇa conscious person would not be available for any service. A challenging puffed-up person cannot gain anything from a Kṛṣṇa conscious man; he would simply remain in material consciousness. Although Lord Caitanya was born in a high brāhmaṇa family and was situated in the highest perfectional stage of sannyāsa, He nonetheless showed by His behavior that even an elevated person would not hesitate to take lessons from Rāmānanda Rāya, although Rāmānanda appeared as a householder situated in a social status beneath that of a brāhmaṇa.

Thus Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a high brāhmaṇa family or kṣatriya family, or whether he is a sannyāsī, brahmacārī or whatever. Whoever can teach one about the science of Kṛṣṇa is to be accepted as guru.

Bhagavad-gita As It Is Lectures

Because Brahmā is the first creature within this universe, he's accepted as the guru.

Lecture on BG 2.7 -- London, August 7, 1973:

How you'll be enlightened? You must approach Kṛṣṇa, or His representative. That is wanted. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). So who is guru? Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham. A guru is full Kṛṣṇa conscious. Brahma-niṣṭham. And śrotriyam. Śrotriyam means who has heard, who has received knowledge by the śrotriyaṁ paṭha. By hearing from superior authority. Evaṁ paramparā-prāptam imaṁ rājarṣayoḥ viduḥ (BG 4.2). So here we have to learn from Arjuna that when we are perplexed, when we forget our real duty, and therefore we are puzzled, then our duty is to approach Kṛṣṇa as Arjuna is doing. So if you say: "Where is Kṛṣṇa?" Kṛṣṇa is not there, but Kṛṣṇa's representative is there. You should approach him. That is the Vedic injunction. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). One must approach guru. And guru means Kṛṣṇa originally. Tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ (SB 1.1.1). Janmādyasya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāt. You have to approach. That is guru. So we consider, we take Brahmā... Because he's the first creature within this universe, he's accepted as the guru. He imparted... Just like we belong to the Brahma-sampradāya. There are four sampradāyas, Brahma-sampradāya, Śrī-sampradāya, Rudra-sampradāya and Kumāra-samapradāya. They're all mahājanas. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We have to accept the line of action which is given by the mahājana.

If the guru teaches Kṛṣṇa consciousness, then he may be in lesser degree, but he's accepted as guru.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

If I accept some guru, but if later on it appears that he did not know what is to be done, what is to be not to be done, then Śrīla Jīva Gosvāmī says that such guru: parityāgo vidhīyate. Such guru should be rejected. But it doesn't matter that degree. Actually, if the guru teaches Kṛṣṇa consciousness, then he may be in lesser degree, but he's accepted as guru. There is no question of rejection. Because Kṛṣṇa is actually jñāna. One who teaches Kṛṣṇa as the Supreme Personality of Godhead, "One has to know Kṛṣṇa, one has to surrender to Kṛṣṇa," this kind of teaching is required. And if the guru says that "I am Kṛṣṇa. Everyone is Kṛṣṇa," then, "daridra-kṛṣṇa, daridra-nārāyaṇa," he is not a guru. He's not a guru. He's misguiding. Misguiding. Avaiṣṇavo gurur na syāt. This is the shastric injunction. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ.

If a Vaiṣṇava, one who knows viṣṇu-tattva, kṛṣṇa-tattva, even if he's born in the family of śva-paca, the dog-eaters, caṇḍāla, he can be accepted as guru.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

Generally, a qualified brāhmaṇa becomes guru. That is natural. Brāhmaṇa is the head of the society. So he is... And without becoming brāhmaṇa, nobody can become guru. That is also fact. Because brāhmaṇa means brahma jānātīti brāhmaṇaḥ, one who knows Brahman, Brahman. So guru must be a brāhmaṇa, mean a qualified brāhmaṇa, not born-brāhmaṇa, so-called brāhmaṇa. Qualified brāhmaṇa. So still, brāhmaṇa's qualification, ṣaṭ-karma, paṭhana pāṭhana yajana yājana dāna pratigraha. So śāstra says that ṣaṭ-karma-nipuṇo vipraḥ. If one vipra is quite expert in executing the six kinds of business, and mantra-tantra-viśāradaḥ, and very well known in the Vedic mantras and hymns and everything complete, but if he is avaiṣṇava, if he is not Vaiṣṇava, he does not know viṣṇu-tattva, or kṛṣṇa-tattva, then he cannot become spiritual master. Avaiṣṇavo gurur na syād vaiṣṇavaḥ śva-paco guruḥ. But if a Vaiṣṇava, one who knows viṣṇu-tattva, kṛṣṇa-tattva, even if he's born in the family of śva-paca, the dog-eaters, caṇḍāla, he can be accepted as guru. So the real test is whether the guru is a Vaiṣṇava, whether he know the science of Kṛṣṇa. That is also confirmed by Caitanya Mahāprabhu:

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā sei 'guru' haya

(CC Madhya 8.128)

A... It doesn't matter what he is, whether he's a sannyāsī or a gṛhastha or a brāhmaṇa or a su..., born in brāhmaṇa family or... It doesn't matter. Yei kṛṣṇa-tattva. Anyone who knows Kṛṣṇa, he can become guru, not others. So that is the statement of the śāstras. Avaiṣṇava cannot become guru.

Haridāsa Ṭhākura was preaching also the glorification of chanting Hare Kṛṣṇa by personal example; therefore he is accepted as guru.

Lecture on BG 7.9 -- Vrndavana, August 15, 1974:

Anyone who is sincerely following Kṛṣṇa's instruction and instructing others also to do that, that is ācārya. Āpani ācari prabhu jīvere śikhāya. This is ācārya. You behave yourself exactly as it is stated in the śāstra, as it is ordered by Caitanya Mahāprabhu, as it is ordered by Kṛṣṇa... Āpani ācari jīvere śikhāya. And you teach all your disciples, who comes to you as your disciples, teach them. This is ācārya.

So ācārya, guru, representative, it is not difficult. Simply one has to become very, very sincere. One must undergo the simple tapasyas as prescribed in the śāstras. Caitanya Mahā... Yes. Haridāsa Ṭhākura. Āpani ācari prabhu jīvere śikhāya. He was preaching also the glorification of chanting Hare Kṛṣṇa by personal example; therefore he is accepted as guru. All the Vaiṣṇavas, all the ācāryas, Gosvāmīs, they acted accordingly and preached. Therefore they are ācāryas. And Kṛṣṇa says, ācāryaṁ māṁ vijānīyān nāva-manyeta karhicit (SB 11.17.27). These are the instructions.

Srimad-Bhagavatam Lectures

According to Vedic system, not a brāhmaṇa is accepted as guru, but when he becomes gosvāmī.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

So in spite of becoming a brāhmaṇa, qualified, śāstra says, ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A brāhmaṇa, he is expert in his occupational duties. Ṣaṭ-karma means paṭhana-pāṭhana yajana-yājana. Six kinds of occupational duties. But avaiṣṇava-mukhodgīrṇa, uh,

ṣaṭ-karma-nipuṇo vipro

mantra-tantra-viśāradaḥ

avaiṣṇavo gurur na syād

vaiṣṇavaḥ śva-paco guruḥ

This is the injunction of the śāstra. In spite of his good qualification, expert in six occupational duties of a brāhmaṇa, if he's an avaiṣṇava, if he has not understood Kṛṣṇa or Viṣṇu, the Supreme Personality of Godhead, then he cannot become guru. Therefore, according to Vedic system, not a brāhmaṇa is accepted as guru, but when he becomes gosvāmī. Gosvāmī means fully controlled in full knowledge of Kṛṣṇa consciousness. He can become guru.

"A person born or qualified brāhmaṇa and knows all the mantras and tantras, but if he is an impersonalist, then he cannot become guru, whereas a person born in a low family, but he is a great devotee, he shall be accepted as a devotee, he shall be accepted as a guru."

Lecture on SB 1.3.8 -- Los Angeles, September 14, 1972:

It is said in the Nārada-pañcarātra that a person who is not a Vaiṣṇava, he cannot become a guru. "A person born or qualified brāhmaṇa and knows all the mantras and tantras, but if he is an impersonalist, then he cannot become guru," avaiṣṇavo gurur na syāt, "whereas a person born in a low family, but he is a great devotee, he shall be accepted as a devotee, he shall be accepted as a guru." Tantra means Vedic knowledge expanded.

So generally brāhmaṇa is accepted as guru by other orders of society.

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

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.

"When he has learned the science of God, then he can be accepted as guru."

Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:

So even a person coming from the family of dog-eaters, if he knows who is God, he can be guru. This is the injunction of the śāstra. One who knows God, he cannot remain dog-eaters. But sometimes he comes from there. So... But śāstra says, "Yes. When he has learned the science of God, then he can be accepted as guru."

That is the confirmation of Caitanya Mahāprabhu,

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā sei 'guru' haya

(CC Madhya 8.128)

Who can become guru? Anyone who knows the science of Kṛṣṇa, he can become guru. That is the injunction. Yei... It doesn't matter. Kibā vipra kibā śūdra, nyāsī kene naya. He may be a brāhmaṇa, he may be a śūdra, he may be a sannyāsī, he may be a gṛhastha. It doesn't matter. He may be a European, he may be American, he may be Indian. It doesn't matter. If he knows the science, yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128).

So it is not limited under certain country, certain atmosphere or certain population. Kṛṣṇa consciousness is open for everyone. So therefore our request is that these Europeans and Americans who have taken to Kṛṣṇa consciousness, just become perfect in the understanding of this science and become guru and deliver the whole world.

So this is nice, to chastise. Therefore, as soon as Kṛṣṇa was accepted as guru: Śiṣyas te 'haṁ śādhi māṁ prapannam: "I become Your disciple." Because in the beginning there was friendly talks, so friendly talks cannot make any good advance. Talks must be between the spiritual master or teacher and the disciple. So immediately, first of all, He chastised.

Lecture on SB 2.9.4 -- Japan, April 22, 1972:

So, so far we are concerned, when our spiritual master used to chastise, we took it as blessing. That was very nice. And he would chastise like anything. "Damn rascal, foolish, stupid," anything, all good words. (laughter) One day it so happened... That was not my fault. My, another old godbrother, was... Prabhupāda was speaking. So I was very much fond of hearing. That gentleman, he was a retired doctor. So he wanted to speak something. He should not have done so, but... Just like... So naturally I also... And Prabhupāda saw it, and he became so angry. So he knew that my attention was drawn by him. He chastised him like anything. He was old man. Actually almost like his age. So he was paying sixty rupees in those days per month. So he became so angry, that "Do you think that because you pay sixty rupees, you have purchased us? You can do anything and anything?" He said like that. Very strong word he used. "Do you think that I am speaking for others? You have learned everything? You are diverting your attention." So many ways, he was very, very angry. You see? So this is nice, to chastise. Therefore, as soon as Kṛṣṇa was accepted as guru... Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I become Your disciple." Because in the beginning there was friendly talks... So friendly talks cannot make any good advance. Talks must be between the spiritual master or teacher and the disciple.

So immediately, first of all, He chastised. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: (BG 2.11) "Arjuna, you are talking like a learned man, but you are a fool number one." Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. That means "If you had been actually paṇḍita, learned man, then you would not have lamented for this body."

One must know Kṛṣṇa in fact, tattvataḥ, in truth. He can become guru. Otherwise, guru is not a, so cheap post that everyone can become guru. Similarly, here is the challenge, that "If you are representative of Dharmarāja, you must explain what is dharma and what is adharma." That should be the criterion of test. Not that everyone should be accepted as religious, everyone should be accepted as guru.

Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

The Viṣṇudūtas challenged the Yamadūtas, that "You are accusing us that we are interfering with your business which is entrusted unto you by the Dharmarāja, the maintainer of dharma. Would you kindly explain what is dharma and what is adharma?" It is very intelligent answer. Yūyaṁ vai dharma-rājasya: "If you are actually representative."

Therefore Caitanya Mahāprabhu said that yei kṛṣṇa tattva-vettā sei guru haya: (CC Madhya 8.128) "If anyone is representing as guru, he must know Kṛṣṇa." He must know. Kṛṣṇa cannot be known, but at least... Just like Kṛṣṇa says, yo jānāti tattvataḥ, that... One must know Kṛṣṇa in fact, tattvataḥ, in truth. He can become guru. Otherwise, guru is not a, so cheap post that everyone can become guru. Similarly, here is the challenge, that "If you are representative of Dharmarāja, you must explain what is dharma and what is adharma." That should be the criterion of test. Not that everyone should be accepted as religious, everyone should be accepted as guru. This ignorance of the population has created so many nonsense as representing as guru and dharma-jñā. No. Tasmād guruṁ prapadyeta (SB 11.3.21). The Vedic injunction says, tasmad gurum prapadyeta jijñāsuḥ śreya uttamam, śābde pare ca niṣnātam. One is advised... First of all, who will accept a guru? Guru is not a plaything, that "I must have a guru, and I will never care to obey his orders, but because it is a fashion to keep a guru, I shall keep a guru." That kind of guru is useless, and that kind of disciple is also useless. One must seek after a guru—when? When he is inquisitive to understand the transcendental knowledge. Jijñāsuḥ śreya uttamam. It is not a fashion. It should be very serious.

Sri Caitanya-caritamrta Lectures

Kṛṣṇa was accepted as guru by Arjuna. Because as friend and friend the reply and argument will go on, to stop this argument Kṛṣṇa is accepted as guru, not as friend.

Lecture on CC Madhya-lila 8.128 -- Bhuvanesvara, January 24, 1977:

Guest (2): What are the reasons why one should not hear from one who has got sufficient knowledge on Lord Kṛṣṇa if he is not outwardly a Vaiṣṇava? That means he's not having śikhā or kunti, like that.

Prabhupāda: What is that?

Hari-śauri: He says, "What's wrong with hearing from someone if he has some knowledge of Kṛṣṇa even if he doesn't have a śikhā and tilaka and what have you?"

Prabhupāda: That is the injunction of authority. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-ka..., śravaṇaṁ na kartavyam. We have to abide by the orders of the superiors. "Why?"—there is no question. Authority says; you have to accept. You cannot say "Why?" Vedic injunction. Therefore Kṛṣṇa was accepted as guru by Arjuna. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Because as friend and friend the reply and argument will go on, to stop this argument Kṛṣṇa is accepted as guru, not as friend. Similarly, when you accept a guru, you must accept guru according to the Vedic principle. So here guru, Sanātana Gosvāmī, he is giving the injunction that avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtaṁ śravaṇaṁ na kartavyam. Exceptional case is different, the paramahaṁsa stage. But a guru, although he is paramahaṁsa, because he is teaching, he come down as madhyama-adhikārī. There are three kinds of Vaiṣṇava: kaniṣṭha adhikārī, madhyama adhikārī and uttama adhikārī. Uttama adhikārī may be without kunti, without śikhā, without Vaiṣṇava symptoms. He's paramahaṁsa. But when he comes to the preaching platform he must become a madhyama adhikārī, not to imitate uttama adhikārī, because he has to teach. He cannot deviate from the teaching principles. So what you are speaking, that "Without śikhā without kunti, one can become guru," that is fact for the paramahaṁsa, not for the preacher. Preacher must behave very nicely.

Nobody can be accepted as guru, or spiritual master, if he does not follow the principles of scripture. This is the test.

Lecture on CC Madhya-lila 20.353-354 -- New York, December 26, 1966:

We should always think that we are in the modes of ignorance. We are just trying to make progress from ignorance to goodness and then transcend. This is the process of spiritual realization. Nobody should think that we are perfect. We cannot be. God is... Only God is perfect, and we are all imperfect. Even our so-called liberated stage, we are still imperfect. Therefore one has to take shelter of authority because, constitutionally, we are imperfect. Lord Caitanya says, āmā-sabā jīvera haya śāstra-dvārā 'jñāna'. So therefore, for real knowledge, we have to consult the scriptures, śāstra. Sādhu-śāstra-guru. Sādhu means pious, religious, honest person. Sādhu, whose character is spotless, he's called sādhu. Śāstra means scripture, and guru, guru means spiritual master. They are on the equal level. Why? Because the medium is scripture. Guru is considered to be liberated because he follows the scripture. Sādhu is considered to be honest and saintly because he follows scripture. Sādhu-śāstra-guru-vākya. Nobody can become a sādhu if he does not accept the principles of scripture. Nobody can be accepted as guru, or spiritual master, if he does not follow the principles of scripture. This is the test.

tad-vijñānārthaṁ sa gurum eva abhigacchet

samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

(MU 1.2.12)

Śrotriyam, śrotriyam means one who has accepted the Vedic literature, the śāstra, scripture, as the guidance, he can be... Not a extravagant upstart, he makes some group and religious principle of his own and become a guru. No, no, he'll not be...

So Lord Caitanya advises... Sanātana Gosvāmī's inquiry is how to know that he, here is a avatāra. So Caitanya Mahāprabhu says the medium is śāstra, and direction is the guru. Śāstra also we cannot understand any book, what to speak of the scripture. Sometimes we find contradiction in the scripture. That is not contradiction; that is my poor fund of knowledge. I cannot understand; therefore assistance of guru, a spiritual master, is required.

General Lectures

So Kṛṣṇa begins to speak when He is accepted as guru; otherwise He does not speak.

Address to Rotary Club -- Chandigarh, October 17, 1976:

Pradyumna: Śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam.

Prabhupāda: Śiṣyas te 'ham. Ahaṁ te śiṣya: "I just become Your disciple, and You just educate me. Please enlighten me." This is the position. Before that, Kṛṣṇa and Arjuna, they were talking like friends. Friends means argument. We can go on arguing for days together, but there is no decision. That is friendly talk. But when there is talk between a master and disciple, there is no question of arguing. The disciple has to accept what is ordered by the master.

So Kṛṣṇa is accepted guru or the spiritual master, and Arjuna says, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Prapannam means that "I am surrendered to You. I don't think myself on the equal level with You." The spiritual master and the disciple, they cannot be on the equal level. Therefore a spiritual master is called guru. Guru means heavy. Just like in the scale we put something this side, something that side. The thing which is weighty, that goes down. Similarly, guru is supposed to be weighty than the śiṣya. So Kṛṣṇa begins to speak when He is accepted as guru; otherwise He does not speak. Now, our subject matter is "Let Kṛṣṇa speak for Himself." So we have to accept Kṛṣṇa as the supreme authority. Then His speaking will be useful for us. Otherwise, if we think that Kṛṣṇa is on the equal level—"He is also a historical personality and His education and my education equal and so on, so on"—so long we think like that, then we cannot hear or understand Kṛṣṇa. But if we take the position of Arjuna—śiṣyas te 'haṁ śādhi māṁ prapannam—then Kṛṣṇa will speak to the disciple like Arjuna, and everything will be clear.

1976 Conversations and Morning Walks

Arjuna says, "Not only I, but other authorities, they also accept." So everything is clear, that Kṛṣṇa is the Supreme Personality of Godhead and He should be accepted as guru or His representative should be accepted guru.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Puṣṭa Kṛṣṇa: "Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa, proclaim this of You and now You Yourself are declaring it to me."

Prabhupāda: Arjuna is rectifying this because people may say, "Arjuna was Kṛṣṇa's friend, he is accepting Him as guru." No, Arjuna says, "Not only I, but other authorities, they also accept." So it is..., everything is clear, that Kṛṣṇa is the Supreme Personality of Godhead and He should be accepted as guru or His representative should be accepted guru. Then it will be... So our, this Kṛṣṇa consciousness movement is that we are presenting Kṛṣṇa as the supreme guru. You take instruction from Him and be benefited. But one who is carrying this message, he is also authorized. Just like one money order, it is coming through the post office, but an ordinary peon is handing over the money. But he is representative of post office. Actually, the money order is being delivered by the post office, general post office. But it is coming through an ordinary peon. But because he is authorized to deliver you, he is also post office. He's as good as the post office. Just you have got a letter box, a small box, but if you put your letter there, your letter will surely go ten thousand miles away. Therefore, although it is a small box, you don't think it is small box. It is whole post office. Similarly, anyone who is carrying the message of Kṛṣṇa, don't think that he's ordinary man. If you imitate one box like that post box and put your letter, for thousand years it will lie down there. Because it is not authorized. So if somebody says this small box, red box, is as good as the post office, one may say, "Huh, this is small box. How it can be as good as the post office?" But you see. You post your letter, it will go. Therefore, sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ **. Guru is directly the Supreme Personality of Godhead. Why? Because he is presenting the words of Supreme Personality of Godhead without any deterioration. Therefore he is so honored. So therefore the conclusion is guru is necessary and guru is he who is representative of Kṛṣṇa. Otherwise he's bogus.

1974 Correspondence

Lord Caitanya said that whether one is brahmana or whatever he may be if he knows the science of Krsna then he is to be accepted as guru.

Letter to Malati -- Bombay 25 December, 1974:

If your husband, Syamasundara. is not even keeping correspondence with you how can we know what is his position. Please try to advise him to return the money he owes as soon as possible. Chant 16 rounds, follow all of our regulative principles then everything will be alright in a very short time. I am hoping he will do like this. So you please continue your devotional service, cooking etc, and you can also keep giving Bhagavatam class if you like. Women in our movement can also preach very nicely. Actually male and female bodies, these are just outward designations. Lord Caitanya said that whether one is brahmana or whatever he may be if he knows the science of Krsna then he is to be accepted as guru. So one who gives class, he must read and study regularly and study the purport and realize it. Don't add anything or concoct anything, then he can preach very nicely. The qualification for leading class is how much one understands about Krsna and surrendering to the process. Not whether one is male or female. Of course women, generally speaking are less intelligent, better she has heard nicely then she will speak nicely.