Week 1 - The Characteristics of a Sad-Guru - Covering all three sections

Thread for this section of the week 1 reading.

This post is directly related to the two categories of qualities listed in the section. I posted it in the other thread since it was very relevant there, as well.

Looking through the list of qualities quoted from the Hari-Bhakti-Vilasa, both general and special, most seem predictable and reasonable. There are a couple of interesting ones there though, and I would appreciate any thoughts that anybody could offer on these.

One of the general characteristics is "has a pure body (free from disease or invalidity)" and a special characteristic is "young". Now, I imagine the reasoning behind the inclusion of these qualities is that a Guru who possesses them is likely to live longer and so will be able to guide the disciple for longer. This would natually be of great benefit to the development of the disciple's bhajana.

How about "is nice to behold,....nicely dressed..." (special characteristics)? I guess this probably has something to do with the Guru conforming to prevailing social norms and so it would be easier for them to guide a disciple who also has to live with those norms. But have a hard time making this idea 'work' and am probably missing something. Any thoughts?

One final question...

In the beginning of this section, Babaji Maharaj writes about the process by which the Guru-tattva descends from Sri Krsna into the heart of the Guru. Babaji says that when an advanced bhakta sees the suffering of people, compassion melts the bhakta's heart and he becomes eager to destroy people's suffering by instructing them in the path of bhajana. This is when the Guru-potency enters that bhakta. My question is whether this is something that happens suddenly and spontaneously or whether it is gradual? I would think it is gradual as compassion gradually develops as one advances. But if that is the case, is the Guru-potency something that is one whole or are there also different degrees to it? At what point, if ever, does a bhakta become possessed by the full Guru-potency?

Indeed, that's the way I've been looking at it as well, in terms of the social situation. If one's guru wouldn't be a person respected in the society, and if one oneself, being a householder, was still fairly involved, the situation would be very uncomfortable if the common people, concerned with the superficial as they are, would ridicule or disregard one's guru. Therefore, for a person in a situation where such considerations, whether of caste or otherwise, are relevant, all due attention should be paid to them.



Certainly one may see different degrees in the building up of the compassion. It does come in gradually, but at one point it crosses the limit, pours over so to say. At that point, it is considered that the guru-potency has manifested. The full, undivided guru-potency is called samAsti-guru, which the form of Krishna as the original guru. The individual gurus are known as vyAsti-gurus, or localized aspects of the aggregate guru.

However, if we're looking at the summit of the potential of the vyAsti-guru, then that certainly comes about at the time of prema-siddhi, when, after having fully entered into one's svarUpa at the awakening of bhAva, one comes to taste of the ocean of bhakti-rasa. At that time, the mañjarI-svarUpa blossoms in its fullest. To the disciple, that form is known as guru-mañjarI, or guru-rUpa-sakhI, the one who engages us in varieties of services to Radha and Krishna, in allegiance of whom we serve them. When the bhagavad-priya-bhakta attains this fullest of realizations of his svarUpa, then the potency of guru manifests in its fullest capacity.

In explaining the process of the guru-potency awakening in a sadhu, he caveats the process by stating the sadhu is one 'who(m) have become ornamented by the saintly qualities such as compassion and kindness' These qualities seem neccessary for the awakening of the guru-potency, but seem to imply that there are some saints that are not 'ornamented' by these qualities. Or maybe it is just that these qualities are in smaller quantity, such that becoming a guru is not in store for them. Thoughts?

The nature of bhAva-bhakti is such, that it softens the heart through its various flavors (rucibhiz citta-mAsRNya-kRd / BRS 1.3.1). Hence, there is no question of the bhAvuka-bhakta's not having a kind and compassionate heart.

You can think of this in terms of potentials. Whenever a befitting situation comes, whenever a fortunate soul comes to a situation where he seeks an exit into God's world, in such situations the guru-potency awakens in the soft-hearted devotee who bestows grace on the conditioned soul through enlightening him about the truths of Sri Krishna.

Therefore, all Vaishnavas, who are sincerely and constantly engaged in grave and deep bhajana, are also gurus. Diksha-guru is one, siksha-gurus are infinite.

Based on this thread



It appears that for the majority of westerners, the qualities above mentioned sounds a bit more complex to deal with, then just the acceptance of it as mere favorable attributes “to” or as an indication “of” spirituality. I know (I’m sure you know, too) swamis that live up on those qualities and Mother Nature have brought dozens of beautiful women to take shelter at their lotus feet…

In other words, those qualities which embellish the birth of a qualified soul can easily be a misguidance for the senses of those who have not been blessed with a qualified birth in a spiritually elevated family. Moreover, however advanced they might be, those westerners among the majority of the regular Kali population are in a deplored condition to offer pure guidance for their followers.

Another great obstacle for westerners is the absence of simplicity. It is a granted ability that only those that grew-up in simplicity (simple living & high thinking) know about it and therefore can disclose complex topics in a graciously, straightforward manner.

Example, (at hand) is how OBL Kapoor, indicates it in the very first paragraph:

“I am glad to find that Sri Ananta Das Babaji Maharaja has already demonstrated his ability and determination to walk in the footsteps of his Gurudev, Sri Kunja Bihari Das Babaji Maharaj, the great saint, who had dedicated his life to the mass dissemination of the doctrine of Gaudiya Vaishnavism by presenting in simple Bengali language the highest truths contained in the illustrious works of the six Vrindavan Goswamins in Sanskrit, which are not easily accessible to the common reader.”

http://www.gaudiyadiscussions.com/index.php?showtopic=3332

Therefore, better just be patient and chose wisely.

Is it unreasonable to expect a (genuine) guru to be something of an expert in all scriptures? While scriptures other than BhAgavata speak about the Chosen One is more or less indirect terms, they are still to be revered, and studied?

I understand that Haridas Sastri is one example of a guru who advocates the study of UpaniSads, Vedas and so on, is this true? It may not be ultimately necessary, but isn't it advisable or encouraging for a disciple to learn UpaniSads etc, which he can do under the guidance of a guru who knows them? VedAkhye. TattvajJam.