Real and Fake Spiritual Masters
“It is not possible to liberate oneself by one’s own efforts, but if one
submits to a pure Vaiṣṇava, the door to liberation is open.”
(Śrīmad Bhāgavatam, explanation of verse 9.21.18)
Question:
How do you distinguish between real and false spiritual masters?
Answer:
By the authorisation, qualification and results of their actions.
The authorisation of a genuine spiritual master is done by the Supreme Personality of Godhead, either directly or usually indirectly through another genuine spiritual master (standard), whose successor is the next genuine spiritual master.
The requirement to be a diksa or initiating guru in ISKCON is not only that one believes he has acquired the necessary qualifications to act as an initiating guru, but Srila Prabhupada must have additionally authorised (appointed) them to act in that capacity as an initiating spiritual master who accept his own disciples :
“One should accept initiation from an authorised spiritual master who is in the disciplic succession and who is authorised by his previous spiritual master. This is called diksa vidhana.”
(Srimad-Bhagavatam 4.8.54 purport))
Note IHKM:
The main point is “who is authorised by his previous spiritual master” ! (AND NOT BY THE GBC) !!!
This has put the GBC on the defensive, as they have realised that it is not enough to just “assume” that any persons should become gurus to “continue the parampara system”, but that these questionable persons must also prove Srila Prabhupada’s authorisation to do so.
In addition, the GBC says that there is a regular, traditional successor guru system for initiation. But this is also NOT correct as proven here:
This now refers to different, so NOT regular or traditional successor guru systems, within our sampradaya (disciplic succession).
For example, Srila Bhaktivinoda Thakura installed a “powerful Vaisnava son” succession system. In which he prayed to Krsna for a guru-successor who would represent him. This was his son Bhaktisiddhanta Sarasvati. But because according to Sastra it would not have been authorised for Bhaktivinoda Thakura to appoint his own son as the next guru of the parampara, he later took his son to Gaura Kishora Dasa Babaji. Bhaktisiddhanta Sarasvati thus became a disciple of Gaura Kishor Dasa Babaji and thus the next authorised acarya in our parampara.
Srila Bhaktisiddhanta Sarasvati in turn installed a “self-luminous guru succession system.
“Bhaktisiddhanta Sarasvati Thakura, at the time of his departure, requested all his disciples to form a governing body (GBC) and conduct missionary activities together. He did not assign any particular person to become the next acarya. However, shortly after his death, his senior secretaries without authority made plans to fill the post of acarya and they split into two factions over who should become the next acarya. Consequently, both factions were asara, or useless, because they had no authority since they did not obey the order of the spiritual master.”
(Sri Caitanya-caritamrta, Adi-lila, 12.8, purport)
“In the last few days my Guru Maharaja was very disgusted. […..] Yet he urged his disciples to form a strong governing body (GBC) to preach the cult of Caitanya Mahaprabhu. He never recommended anyone to become acarya of the Gaudiya Math. But Sridhara Maharaja is responsible for disobeying this order of Guru Maharaja, and he and others who are already dead unnecessarily thought that there must be an acarya. If Guru Maharaja had seen someone who was qualified to be acarya at that time, he would have named him. Because the night before he died, he talked about so many things, but he never mentioned an acarya. His idea was that an acarya should not be appointed by the governing body. He openly said that you form a GBC and carry on the mission. So his idea was that among the members of the GBC, someone would prove to be successful and self-luminous and so automatically an acarya would be selected […] So Sridhara Maharaja and his two associates arbitrarily selected an acarya, which later turned out to be a failure.”
(Srila Prabhupada letter to Rupanuga, 28/4/74)
So in this case Srila Bhaktisiddhanta Sarasvati Maharaja did not install a permanent ritvik system like Srila Prabhupada, but declared that in the future a self-luminous acharya would appear, who, as it turned out, was Srila Prabhupada (who in turn installed a permanent ritvik system with only himself as the initiating guru for ISKCON).
As we can clearly see, Srila Prabhupada installed a permanent “ritvik – representative of the acarya initiation system” for the purpose of performing initiations where his physical involvement as acarya was no longer necessary. Whereby “the newly initiated devotees are disciples of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The present system favoured by the GBC is a self-invented “multiple acarya succession system” without any authorisation from Srila Prabhupada!
It is clear that the approach of each acarya is quite unique; therefore it is practically meaningless to speak of a “regular” system for continuing the parampara.
The so-called “authorisation” of a false spiritual master is done, if at all, by some worldly or ecclesiastical power – church leadership (GBC in ISKCON), state power and other powerful allies. Sometimes it is also derived from other material circumstances, such as birth in a family of a great saintly personality, a title of nobility, official initiation, the ability to gather many admirers, or simply through personal power and wealth.
The main quality of a true spiritual master is his complete devotion to the Supreme Lord, the touchstone of which is absolute non-attached to material things. He uses everything exclusively in the service of the Lord and nothing for his own sense gratification, enrichment or glorification. He is well versed in transcendental science and possesses all good qualities such as humility, sincerity, non-violence and renunciation.
His only motivation is to satisfy the Supreme Lord, to whom he completely offers his body, soul, speech, thoughts and life. We see this in Śrīla Prabhupāda, who constantly chants the name of Krishna and spreads it worldwide. His whole life belongs to Krishna. Even in private conversations, many of which were recorded on tape, everything always revolves around Krishna and His mission. Śrīla Prabhupāda has nothing to hide.
In addition, the bona fide spiritual master must also have this qualification to act as an initiating spiritual master:
“The guru must be on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted by the topmost class.”
(C.c. Madhya, 24.330 explanation)
“When one has attained the highest position of maha-bhagavata, he must be accepted as guru and worshiped just like Hari, the Personality of Godhead. Only such a person is fit to occupy the post of guru.”
(C.c. Madhya, 24.330 Explanation)
“Therefore a disciple should be careful about accepting an uttama-adhikari as a spiritual master.”
Unqualified gurus are also warned:
“One should not become a spiritual master unless he has attained the platform of an uttama-adhikari.”
(The Nectar of Instruction, Text 5 Explanation)
“Unless one is a resident of Krishna-Loka, he cannot be a spiritual master. This is the first preconception. A layman cannot be a spiritual master, and if he becomes one, he will only instigate mischief. ”
(SP Letter Mukunda 6/10/69)
The requirement to be a diksa or initiation guru in ISKCON is not simply that one believes they have acquired the necessary qualifications to act as a guru, but that in addition Srila Prabhupada must also have authorised these persons to act in this capacity:
“One should take initiation from an authorised spiritual master who is in the disciplic succession and who is authorised by his previous spiritual master. This is called diksa vidhana.”
(Srimad-Bhagavatam 4.8.54 purport)
Note IHKM:
This means QUALIFICATION and AUTHORISATION!
The false master, on the other hand, only pretends his devotion to the Supreme Lord, humility and renunciation to the public in order to gain power, influence, followers, wealth and admiration.
He pretends to be a saint, but actually wants to exploit Krishna and the devotees in order to earn a comfortable living. Whoever stands up against a false spiritual master will have similar experiences as someone who has to fight against mafiosi and other serious criminals. Here, too, the impostor shows his true colours, because a genuine spiritual master would never want to fight even unjust resistance against him by criminal means. In contrast to the genuine spiritual master, the false one is forced to work with fraud, deception, indoctrination and concealment.
The result or fruits of the bona fide spiritual master are liberation from the material world, devotion to the Supreme Lord, transcendental knowledge, and many other good qualities. Holiness, joy, peace and order are the fruits of the bona fide spiritual master; unholiness, sorrow, discord and chaos are the fruits of the pseudo-master. Those who accept Śrīla Prabhupāda as their initiating guru and strictly follow his teachings will revitalise their Krishna consciousness, chant the Holy Name and develop many good qualities. Many people have had this experience.
The following are quotes from A.C. Bhaktivedanta Swami Prabhupada’s books:
Other Qualities (Qualifications) of a Real Spiritual Master
Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically very experienced in brahminical behaviour. Similarly, he understands the Vedic śāstras. (Caitanya Caritamrita, Madhya-līlā, verse 24.330)
The spiritual master is therefore worshipped as the one who leads the disciple out of the maze of ignorance with the light of the torch of knowledge. (Śrīmad Bhāgavatam, purport verse 3.25.8)
“Gurū is plural because anyone who gives spiritual instructions based on the revealed scriptures is recognised as a spiritual master”. (Caitanya Caritamrita, Ādi-līlā, purport verse 1.34)
“One who is in disciplic succession can be recognised by the result of his activities. As far as the activities of the Lord and His devotees are concerned, this is always true”. (Caitanya Caritamrita, Madhya-līlā, purport verse 16.65)
“The real guru is the one who instructs his disciples exactly in accordance with the words spoken by Kṛṣṇa. The real guru is the one who has recognised Kṛṣṇa as guru”. (Śrīmad Bhāgavatam, purport verse 8.24.48)
“The spiritual master is also known as ācārya, or a transcendental professor of spiritual science. […] In the Vāyu Purāṇa, an ācārya is defined as one who knows the meaning of the entire Vedic literature, explains the meaning of the Vedas, observes their rules and regulations, and teaches his disciples to do the same. […] The bona fide spiritual master is always engaged in pure devotional service to the Supreme Personality of Godhead. By this test he can be recognised as a direct manifestation of the Lord and a bona fide representative of Śrī Nityānanda Prabhu. […] Actually, a bona fide ācārya is not different from the Personality of Godhead; therefore to envy such an ācārya is to envy the Personality of Godhead Himself. […] The true Vedic philosophy is acintya-bhedābheda-tattva, which establishes everything as simultaneously one with and different from the Personality of Godhead. Śrīla Raghunātha dāsa Gosvāmī confirms that this is the real position of a bona fide spiritual master, and he says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Śrī Kṛṣṇa). […] In his prayers to the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura confirms that all revealed scriptures recognise the spiritual master as identical with the Personality of Godhead because he is a very dear and intimate servant of the Lord”. (Caitanya Caritamrita, Ādi-līlā, purport verse 1.46)
“The conclusion, therefore, is that a spiritual master who is one hundred per cent Krsna conscious is the real spiritual master because he can solve the problems of life. Śrī Caitanya says that one who is a master in the science of Krsna consciousness, regardless of his social position, is the real spiritual master”. (Bhagavad-gītā, purport verse 2.8)
“The guru must be situated at the highest level of devotional service. There are three kinds of devotees, and the guru must be accepted by the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said: guru nṛṇām. The word nṛṇām means “of all human beings”. The guru is not limited to a particular group of people. In Rūpa Gosvāmī’s Upadeśāmṛta it is said that a guru is a gosvāmī, that is, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Pṛthivīṁ sa śiṣyāt. This is how the real guru can be recognised. […] The guru is a qualified brāhmaṇa; therefore he knows both Brahman and Parabrahman. Thus he dedicates his life to the service of Parabrahman. The bona fide spiritual master, who accepts disciples from all over the world, is also revered all over the world for his qualities”. (Caitanya Caritamrita, Madhya-līlā, purport verse 24.330)
“Śrīla Bhaktisiddhānta Sarasvatī Takura explains that one cannot possibly become the spiritual master of the whole world (jagad-guru) unless Kṛṣṇa directly empowers him out of His causeless mercy”. (Caitanya Caritamrita, Antya-līlā, purport verse 7.12)
“Śrīla Bhaktivinoda Ṭhākura has given us some practical hints that an uttama-adhikārī Vaiṣṇava dārān is to realise that he can convert many fallen souls to the Vaisnavatum. One should not become a spiritual master unless he has attained the level of uttama-adhikārī. A novice Vaisnava or intermediate Vaiṣṇava may also accept disciples, but such disciples must be on the same level, and it should be understood that they cannot make much progress on the path to the ultimate goal of life under his inadequate guidance. A disciple should therefore be careful to accept an uttama-adhikārī as a spiritual master”. (Nectar of Instruction, purport verse 5, p 49)
A mahā-bhāgavata is one who adorns his body with tilaka and whose name indicates by the word dāsa that he is a servant of Kṛṣṇa. He has also been initiated by a bona fide spiritual master and knows how to worship the image, chant mantras correctly, perform sacrifices, offer prayers to the Lord and perform saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. One who has attained the highest position of a mahā-bhāgavata should be accepted as a guru and worshiped just like Hari, the Personality of Godhead. Only such a person is qualified to assume the position of a guru. (Caitanya Caritamrita, Madhya-līlā, purport verse 24.330)
“Paramahaṁsas are exalted personalities who have no taste for material enjoyment and who drink the honey of the lotus feet of the Lord”. (Śrīmad Bhāgavatam, verse 6.3.28)
“This is the touchstone – one who is free from lustful desire and greed is established in bhakti-yoga and is indeed a paramahaṁsa”. (The Teachings of Queen Kunti, ch. 3, p. 13)
“At this point, the devotee reaches the level of uttama-adhikārī, perfect devotion. Such a devotee is not influenced by material propensities and is interested only in the service of Rādhā and Kṛṣṇa”. (Nectar of Devotion, Ch. 10, p. 126)
“According to the Bhagavad-gītā (6.9), only one who is already at the stage of liberation can become an uttama-adhikari devotee and see his brother in every living entity. […] The uttama-adhikārī sees the spiritual soul of every living being and serves him as such, and thus the material aspect is served by itself”. (Īśopaniṣad, purport of Mantra 7, p 25)
“A first-class devotee has firm faith in the revealed scriptures and is an expert in reasoning in accordance with the śāstras. He is fully convinced of the science of Krsna consciousness. […] For a first-class devotee there is no possibility of falling down, even if he takes to preaching among nondevotees”. (Caitanya Caritamrita, Madhya-līlā, purport verse 22.71)
“One who is very advanced in devotional service sees the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa, in all things. Thus he is always conscious that the form of the Supreme Personality of Godhead is the cause of all causes, and he understands that all beings are situated in Him”. (Caitanya Caritamrita, Madhya-līlā, verse 72 and Śrīmad Bhāgavatam 11.2.45)
[…] He is capable of saving the entire world. (Caitanya Caritamrita, Madhya-līlā, verse 22.65)
“Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a Vaiṣṇava, at the sight of whom an observer immediately remembers the holy name of Kṛṣṇa, should be considered a mahā-bhāgavata, a first-class devotee. Such a Vaiṣṇava always knows his Krsna conscious duty and is enlightened in self-knowledge. He always feels love for the Supreme Personality of Godhead, Kṛṣṇa, and this love is unadulterated. […] Such a person can chant the Holy Name of Kṛṣṇa perfectly. Such a mahā-bhāgavata has the transcendental eyes with which he can see who is under the spell of māyā, and he devotes himself to awakening sleeping conditioned living entities by spreading the knowledge of Krsna consciousness. […] One should judge someone by his deeds, not by his promises. A mahā-bhāgavata can turn a living entity away from abominable material life and lead him to the service of the Lord. This is the touchstone for a mahā-bhāgavata. Although preaching is not meant for mahā-bhāgavata, a mahā-bhāgavata can descend to the level of madhyama-bhāgavata just to convert others to the Vaisnavatum. […] The mahā-bhāgavata sees the Supreme Personality of Godhead, devotional service and the devotee with great love and affection. He sees nothing but Kṛṣṇa, Krsna consciousness and the devotee of Kṛṣṇa. The mahā-bhāgavata knows that everyone is engaged in the service of the Lord in different ways. Therefore he descends to the middle stage to elevate everyone to the level of Krsna consciousness”. (Caitanya Caritamrita, Madhya-līlā, purport verse 16.74)
“… one should seek the association of and faithfully serve the pure devotee who is advanced in non-devotional service and whose heart is completely free from the tendency to criticise others”. (Nectar of Instruction, verse 5)
The touchstone of advanced spiritual consciousness is that one becomes fearless. A mahā-bhāgavata envies no one and is constantly engaged in the service of the Lord. […] The heart of the mahā-bhāgavata is completely free from material contamination, and he can even become very fond of wild animals like tigers and elephants. (Caitanya Caritamrita, Madhya-līlā, purport verse 17.31)
Śrīla Prabhupāda on the task (function) of the GBC
Śrīla Prabhupāda on the task (function) of the GBC
Śrīla Prabhupāda: “This is the function of the GBC – to ensure that no one is carried away by māyā. All GBC members should be instructing gurus. I am the initiating guru, and you should be instructing gurus; by teaching what I teach – and doing what I do [and following my example closely in action and behavior. [Translator’s note]. This is not about titles, but you must actually get to that level. That is my wish.” (to Madhudvisa; August 4, 1975)
“The GBC (Governing Body Commission) was formed by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to represent him in the practical application of the leadership responsibility in the International Society for Krishna Consciousness – of which he is the founder-Ācārya and the highest authority.
The members of the GBC accept His divine teachings as their heart and life. They affirm that the GBC is completely and in every way dependent on His grace. The GBC has no function except to carry out the instructions favorably given by His Divine Grace and to spread His teachings throughout the world in their pure form.” (GBC Resolution No.1, 1975)
Śrīla Prabhupāda warns against deviations of the GBC
As soon as Śrīla Prabhupāda left this world, however, the GBC went beyond their duties and powers (the above-mentioned GBC resolution). They belittled Śrīla Prabhupāda’s exalted position as guru and wanted to become guru themselves in an imitative manner. It is a fact that Śrīla Prabhupāda had foresightedly warned against these deviant tendencies – quote:
Śrīla Prabhupāda: “What will happen when I am no longer here – will everything be ruined by the GBC? So the GBC is hereby relieved of its duties until further notice – until I have thoroughly examined and revised the entire procedure.” (Letter from Śrīla Prabhupāda, April 11, 1972)
The GBC dictatorship is condemned
“The members of the GBC are only there to make sure that things run. Other centers have their president, secretary, etc. – and are run individually. That is the model. So how can it be that the GBC is a final authority? It is simply up to them to check that everything is working well, that’s all.” (Letter from Śrīla Prabhupāda, July 9, 1971)
“GBC does not mean directing a center. GBC means making sure that the centers are running smoothly. I don’t know why Tamal wants to exercise ‘his absolute authority’. That is not the job of the GBC. The president, treasurer and secretary are responsible for running the center. The GBC has to make sure everything runs well – not apply absolute authority. Tamal should not behave in this way. The GBC men have no authority to impose anything on the members of a center without first consulting with all GBC members. A member of the GBC must not exceed his authority.” (Letter to Girirāj, August 12, 1971)
“The men of the GBC should not decide so much, rather they should simply supervise and ensure that the level is maintained.” (Letter from Śrīla Prabhupāda, February 14, 1972)
The actual function of the GBC
“The GBC members should all be instructing (instructing) gurus. I am the initiating guru, and you should be instructing gurus; by teaching what I teach – and doing what I do [and closely following my example in action and behavior. [Translator’s note]. This is not about titles, but you must actually get to that level. That is my wish.” (Letter from Śrīla Prabhupāda, August 4, 1975)
The GBC’s urge to assert itself leads to falldown
“It is now obvious that some of our people at the top are very overzealous and many of them have fallen down.” (Letter from Śrīla Prabhupāda, January 27, 1975)
“The dilemma is that our GBC men are falling prey to māyā. Today I put my faith in this GBC [member], and tomorrow he will fall down. Therein lies the difficulty. If the GBC members are so flighty, what about the others. Without a solution to this problem, all our resolutions will be of little use.” (Letter from Śrīla Prabhupāda, December 16, 1974)
The GBC’s guru program is condemned
“Our mission is to serve bhakta-viseśa and live among devotees. Not to take the position of the guru. That is nonsense, very dangerous. It spoils everything. As soon as you are eager to take the guru’s place – gurusu nara-matiḥ. That is the material disease.” (Conversation with Śrīla Prabhupāda, April 20, 1977)
“Has the GBC now become something greater than Guru Mahārāja? As if the GBC is only meant to look after pounds, shillings and pennies. The GBC doesn’t care about spiritual life. That is the defect.” (Letter from Śrīla Prabhupāda, November 10, 1975)
This devotee of the first rank is one who has strictly observed the rules and regulations under the training of a genuine spiritual master and has rendered sincere obedience to him in accordance with the revealed scriptures. Since he is thus fully trained to preach and become a spiritual master himself, he is considered first class. A devotee of the first rank never deviates from the principles of the higher authorities and develops firm faith in the scriptures by understanding them with all reasoning and arguments. […] In other words, one who attains mature determination in devotional service can be considered a first-rank devotee. (Nectar of Devotion, Ch. 3, p 32)
A single pure devotee can generate thousands upon thousands of pure devotees by giving his association to others. (Śrīmad Bhāgavatam, explanation verse 9.21.18)
The advanced devotee who chants the holy name of the Lord perfectly without offense and is friendly to everyone can actually taste the transcendental mellow of praising the Lord. The results of this realization can be seen in the cessation of all material desires. (Śrīmad Bhāgavatam, explanation of verse 2.3.24)
This is the paramahaṁsa stage, the highest stage for a sannyāsī. A sannyāsī can beg from door to door to collect food, but a paramahaṁsa who has taken the vow of ayācita-vṛtti or ājagara-vṛtti does not ask anyone for food. If someone voluntarily offers him food, he eats. […] In other words, a paramahaṁsa is engaged exclusively in the service of the Lord and does not even care for eating or sleeping. […] At the paramahaṁsa stage, one conquers the desire for sleep, food and sense gratification. One remains a modest, humble mendicant monk, engaged day and night in the service of the Lord. (Caitanya Caritamrita, Madhya-līlā, Explanation verse 4.123)
All the demigods and their exalted qualities, such as religiosity, knowledge and renunciation, are manifest in the body of a person who has developed unalloyed devotion to the Supreme Personality of Godhead, Vāsudeva. (Śrīmad Bhāgavatam, verse 5.18.12)
The representative of Kṛṣṇa, the spiritual master, never gives false knowledge to his disciple, but only perfect knowledge. Therefore he is the representative of Kṛṣṇa. (Śrīmad Bhāgavatam, explanation verse 7.15.76)
Worldly voices are not authorized to elect a Vaiṣṇava-acarya. A Vaiṣṇava-acarya is self-luminous, so there is no need for a court judgment. (Caitanya Caritamrita, Madhya-līlā, explanation verse 1.220)
The neophytes, or those who have made even a little progress in devotional service, should not try to imitate the mahā-bhāgavata. Rather, they should only follow in his footsteps. […] We should not try to imitate the activities of a mahā-bhāgavata or Śrī Caitanya Mahāprabhu. We should try our best to follow their example according to our abilities. (Caitanya-Caritāmṛita, Madhya-līlā, explanation verse 17.31)
Qualities of a false master
Unfortunately, in the present age of Kali there are many worldly men in the garb of Vaiṣṇavas, and Śrīla Bhaktivinoda Ṭhākura has described them as disciples of Kaliś. He says: kali-celā. He points out that there is another Vaiṣṇava, a pseudo-Vaiṣṇava with tilaka on his nose and kuntī beads around his neck. Such a pseudo-Vaiṣṇava seeks the association of money and women and envies successful Vaiṣṇavas. Although he is considered a Vaiṣṇava, he only aspires to earn money in the garb of a Vaiṣṇava. Bhaktivinoda Ṭhākura therefore says that such a pseudo-Vaiṣṇava is not a Vaiṣṇava at all, but a disciple of Kali-yuga. A disciple of Kali cannot become ācārya by high court judge. (Caitanya Caritamrita, Madhya-līlā, explanation verse 1.220)
There are always cheaters who invent their own path of spiritual realization. (Śrīmad Bhāgavatam, explanation verse 14.13)
One who is not self-controlled, especially in sex life, can neither become a disciple nor a spiritual master. The so-called spiritual master who is unable to control his senses is undoubtedly a cheater, and the disciple of such a so-called spiritual master is the cheated one. Master is the deceived one. (Śrīmad Bhāgavatam, explanation verse 2.9.43)
One who imitates the features of an uttama-adhikārī may serve the outer covering, the body, for the sake of fame or other material reward, but he does not serve the spiritual soul. Such an imitator cannot have knowledge of the spiritual world. (Īśopaniṣad, Explanation of Mantra 7, p 25)
In India, there are many so-called gurus who limit their activities to a particular region or province. They do not even travel through India and yet claim to be jagad-guru, guru of the entire world. Such fraudulent gurus should not be accepted. Anyone can see that a really genuine spiritual master accepts disciples from all over the world. (Caitanya Caritamrita, Madhya-līlā, explanation verse 24.330)
As mentioned before, a disciple should always respect the spiritual master as a manifestation of Lord Kṛṣṇa, but at the same time remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters claim to be identical with Śrī Kṛṣṇa in every respect in order to take advantage of their disciples’ sentiments, but such impersonalists can only mislead their disciples, since their ultimate goal is to become one with the Lord. (Caitanya Caritamrita, Ādi-līlā, explanation verse 1.46)
Māyāvādīs who engage in mental speculation and karmīs who hope for a result from their actions cannot become gurus. (Śrīmad Bhāgavatam, explanation verse 5.17.11)
Sometimes people who cheat themselves accept leaders or spiritual masters from a priestly order appointed by official authority according to the laws of material life. In this way they are cheated by official priests. (Caitanya Caritamrita, Madhya-līlā, explanation verse 17.185)
Sometimes people also recognize as mahājanas those whom Śrīla Vṛndāvana dāsa Ṭhākura has called ḍhaṅga-vipras (deceitful brāhmaṇas). Such impostors imitate the qualities of Śrīla Haridāsa Ṭhākura and envy him, who was undoubtedly a mahājana. They make great artificial efforts by proclaiming that they are great devotees of the Lord or mystic hypnotists who have knowledge of witchcraft, hypnotism and miracles. […] Some people give credit to imitators and opponents of the Supreme Personality of Godhead, such as Pauṇḍraka, Śṛgāla Vāsudeva, the spiritual master of the demons (Śukrācārya), or atheists like King Cārvāka, King Vena, Sugata and Arhat. Such people do not believe that Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead. Rather, they accept impious cheaters who pose themselves as incarnations of Godhead and cheat foolish people in the material world with the help of word games. In this way, many rascals are recognized as mahājanas. (Caitanya Caritamrita, Madhya-līlā, explanation verse 17.185)
Unfortunately, in the present age of Kali, there are many “nonsense gurus” who perform conjuring tricks for their disciples, and many such foolish disciples want to see such conjuring for the sake of material gain. (Śrīmad Bhāgavatam, explanation verse 6.15.16)
In the last 200 years many yogis and svāmīs have gone to foreign countries; but no one has spoken about Kṛṣṇa. They have only presented a mixture of Indian philosophy. Nobody has presented Vedic culture as it really is. […] We should not go to a bogus guru who is like a blind man trying to lead other blind men. (The teachings of Śrī Kapila, explanation verse 13.28)
An advanced devotee has realized his eternal relationship with the Lord, which means that he does not accept logic or arguments from others. Such an advanced devotee has nothing to do with the sahajiyās who make up their own way and commit sins by indulging in illicit sexual relations, intoxicants, gambling and even eating meat. Sometimes these sahajiyās imitate the advanced devotees, but they live according to their own whimsical ideas and circumvent the principles laid down in the revealed scriptures. (Caitanya Caritamrita, Madhya-līlā, Explanatory note verse 22.153)
Still others, like the prākṛta-sahajiyās, may make a show of their devotional service [because of offenses in chanting], or one may try to defend his philosophy by joining a Kaṣṭe or a particular dynasty, thereby claiming a monopoly on spiritual advancement. Thus, with the help of family tradition, one may become a so-called spiritual master, a pseudo-guru. […] Just to cheat some innocent people, one makes a show and pretends to be advanced in spiritual life, whereupon he becomes known as a sādhu, mahātmā, or religious person. All this means that the so-called devotee has fallen prey to the undesirable plants and that the bona fide bhakti-lata-bija plant has been stunted in its growth. (Caitanya Caritamrita, Madhya-līlā, explanation verse 19.160)
If the words of a spiritual master contradict the revealed scriptures, he should not be recognized as a spiritual master. (Caitanya Caritamrita, Madhya-līlā, explanation verse 20.352)
One who accepts a viṣayī disciple [one who wants to appear to be spiritually advanced by accepting a spiritual master] is not a bona fide spiritual master. (Caitanya Caritamrita, Madhya-līlā, Explanation verse 24.330, p 578)
Śrīla Jīva Gosvāmī advises not to accept a spiritual master who derives his authority from hereditary or conventional social and ecclesiastical conventions. One should simply try to find a truly qualified spiritual master in order to actually progress in spiritual understanding. (Caitanya Caritamrita, Ādi-līlā, explanation verse 1.35)
By false religious sentiments they flaunt so-called loving service, but at the same time they indulge in all kinds of immoral principles and present themselves as spiritual masters and devotees. Those who go against the principles of religion do not show respect to the authorized ācāryas, the saintly teachers in succession to the spiritual masters; and in order to mislead people, they themselves become so-called ācāryas without following the principles of the ācāryas. (Explanation of the Śrī Īśopaniṣad, Mantra 12)
The path of spiritual realization is undoubtedly difficult. The Lord therefore advises us to seek out a bona fide spiritual master who belongs to a disciplic succession emanating from the Lord Himself. No one can be a true spiritual master without adhering to this principle of disciplic succession. The Lord is the original spiritual master and one in disciplic succession can pass on the message of the Lord as it is to his disciple. No one can be spiritually realized by fabricating his own path, as has become the fashion among foolish hypocrites today. (Bhagavad-gītā, Explanation verse 4.34)
Motivation and effect of a cheater in the dress of a spiritual master
One who imitates the features of an uttama-adhikārī may serve the outer covering, the body, for fame or other material reward, but he does not serve the spiritual soul. Such an imitator cannot have knowledge of the spiritual world. (Īśopaniṣad, Explanation of Mantra 7, p 25)
False spiritual masters describe themselves as identical in every respect with Śrī Kṛṣṇa in order to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, since their ultimate goal is to become one with the Lord. (Caitanya Caritamrita, Ādi-līlā, explanation verse 1.46)
Real spiritual bliss, expressed in genuine spiritual laughter, weeping and dancing, is the feature of real advancement in Krsna consciousness, which can be attained by one who is always voluntarily engaged in the transcendental loving service of the Lord. If one who is not yet so advanced artificially imitates symptoms of this nature, he creates chaos in the spiritual life of human society. (Caitanya Caritamrita, Ādi-līlā, explanation verse 7.88)
Just to cheat some innocent people, one makes a show and pretends to be advanced in spiritual life, whereupon he becomes known as a sādhu, mahātmā, or religious person. (Caitanya Caritamrita, Madhya-līlā, explanation verse 19.160)
One who accepts a viṣayī disciple [one who wants to appear to be spiritually advanced by accepting a spiritual master] is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣayī. If a so-called spiritual master accepts a disciple only for the sake of his own welfare or material gain, the relationship between him and the disciple becomes a material affair, and the spiritual master becomes like a smārta-guru. Many caste gosvāmīs take a few disciples professionally, but they do not care for their spiritual master or his instructions. Such spiritual masters are simply satisfied with the material benefits their disciples give them. […] Their aim is to degrade the connection between the spiritual master and the disciple to a very cheap thing. (Caitanya Caritamrita, Madhya-līlā, Explanation verse 24.330, p 578)
Worldly voices are not eligible to elect a Vaiṣṇava-acarya. A Vaiṣṇava-acarya is self-luminous, so there is no need for a court judgment. A false ācārya may try to eliminate a Vaiṣṇava by judicial decision, but Bhaktivinoda Ṭhākura says that he is nothing but a disciple of Kali-yuga. (Caitanya Caritamrita, Madhya-līlā, explanation verse 1.220)
If one gets a bona fide spiritual master and acts according to his instruction, the perfection of his life in Krsna consciousness is guaranteed. (Bhagavad-gītā, explanation verse 18.57)
Fate of false masters and their followers
One should not, however, imitate the behavior of an advanced devotee or mahā-bhāgavata without being self-realized, for by such imitation one will ultimately fall down. (Nectar of Instruction, Explanation verse 5, p 48)
Those who try to imitate the mahājanas in order to become spiritual masters too are certainly far from following in the footsteps of the mahājanas. Sometimes people cannot really understand how a mahājana follows other mahājanas, and so they tend to fall away from devotional service. (Caitanya Caritamrita, Madhya-līlā, explanation verse 17,185)
But the sahajiyās […] regard the ācāryas as “mixed devotees”. Thus they pave the way to hell. (Caitanya Caritamrita, Ādi-līlā, explanation verse 7.72)
One cannot become happy by accepting a false guru. (Śrīmad Bhāgavatam, explanation verse 5.14.13)
Sometimes these sahajiyās imitate the advanced devotees, but they live according to their own whimsical ideas and circumvent the principles laid down in the revealed scriptures. […] Their illicit relationships and their imitation of Rūpa Gosvāmī’s dress, as well as their rejection of the methods prescribed in the revealed scriptures, will banish them to the deepest regions of hell. These imitating sahajiyās are wretched, misguided people. They are not like the advanced devotees (paramahaṁsas); libertines and paramahaṁsas are not on the same level. (Caitanya Caritamrita, Madhya-līlā, explanation verse 22.153)
These criminals in human society are the most dangerous elements, and because there are no real religious governments, they continue their activities without being punished by the law. However, they cannot circumvent the law of the Most High, who has clearly stated in the Bhagavad-gītā that these envious demons, who are in the guise of religious propagandists, will be thrown into the darkest regions of hell. It is confirmed in the Śrī Īśopaniṣad that the followers of pseudo-religion, having finished their spiritual masterships, which are only for the purpose of sense gratification, strive towards the most abominable places of the universe. (Explanation of Śrī Īśopaniṣad, Mantra 12)
A bona fide spiritual master belongs to the disciplic succession from time eternal and never deviates from the instructions of the Supreme Lord as given millions of years ago to the sun-god, who transmitted the teachings of Bhagavad-gītā to the earthly kingdom. (Bhagavad-gītā, explanation verse 4.42)
Recommended behavior with false masters
According to the revealed scriptures, a guru (teacher or spiritual master) who proves unworthy of his position must be rejected. (Śrīmad Bhāgavatam, explanation verse 1.7.43)
If one has mistakenly accepted such a [false] guru, one should reject him. […] Śrīla Jīva Gosvāmī explains that one should give up such a useless guru or a family priest acting as a guru and accept the right, genuine guru. (Śrīmad Bhāgavatam, explanation verse 8.20.1)
We should not approach a bogus guru who is like a blind man trying to lead other blind men. (The teachings of Śrī Kapila, explanation verse 13.28)
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