Saṅkīrtyamānaṁ munibhir mahātmabhiḥ. The . . . this is a relationship between disciple and guru. What are the qualifications of guru, and what are the qualifications of the disciple? If both of them are qualified, then immediately the result is there. Just like husband and wife: both of them, if they are healthy, by sex there will be pregnancy. Similarly, if the guru and the disciple, both of them are qualified, then immediately Kṛṣṇa consciousness will be there.
So the qualification of the guru is described in the previous verse.
- viśṛṇvato me 'nusavaṁ yaśo 'malaṁ
- saṅkīrtyamānaṁ munibhir mahātmabhiḥ
- (SB 1.5.28)
The guru must be mahātmā and muni. Muni means thoughtful, philosopher. Not foolish rascal, manufacturing some philosophy. And mahātmabhiḥ: not only self-realized, but by his character, by his behavior, by his understanding, he must be a mahātmā. What is that mahātmā? There are so many mahātmās simply by changing the dress. No. Not that kind of mahātmā. Our Bhaktivinoda Ṭhākura has sung a song, eita eka kalir celā: "Here is a disciple of Kali." What is that? Nāke tilaka galai mālā. "He has got tilaka . . ." Nata nara nāke tilaka galai mālā. He sings that sahaja bhajana kache namu saṅge laiyā pare dala. Bhaktivinoda Ṭhākura sings that "He's dressed like a bābājī. He has shaven his head, and has got tilaka and kaṇṭhī. But he has got at least half a dozen women, and that is his bhajana." So not that . . . that is not mahātmā. That is durātmā, a cheating . . . of course, in this Kali-yuga . . . therefore Bhaktivinoda Ṭhākura says, eita eka kalir celā. Kalir celā means the disciple of Kali. Dressed like a sādhu or Vaiṣṇava, but within, all rubbish things. That will not help us. He must be mahātmā real mahātmā. We want guru like that. Then it will be a . . . we must be also qualified, and guru also qualified. Therefore it is said in the Hari-bhakti-vilāsa that one year should be taken to study one another, the guru and the disciple. The guru also will see whether the person is fit to become a disciple, and the disciple also will see, "Whether this gentleman can become my guru."
So the qualification of guru is, he should be mahātmā and muni. Muni means philosopher, and mahātmā means God-realized. Really mahātmā means God-realized. He knows. That is stated in the Bhagavad-gītā:
- bahūnāṁ janmanām ante
- jñānavān māṁ prapadyate
- vāsudevaḥ sarvam iti
- sa mahātmā sudurlabhaḥ
- (BG 7.19)
One who knows Kṛṣṇa is the cause of all causes, Vāsudeva. Vāsudeva means Kṛṣṇa. Sarvam iti. Vāsudeva-parā makhāḥ, vāsudeva-parāḥ . . . (SB 1.2.28). There is . . . everything to satisfy Vāsudeva, Kṛṣṇa. Either you perform sacrifices or you work piously, the aim should be how to satisfy Vāsudeva. Vāsudevaḥ sarvam iti. Just like if you want to keep your body fit and healthy, you must satisfy the stomach. If you satis . . . if your stomach is all right and if you supply proper food to the stomach, then whole body will be energized, without fail. Similarly, the mahātmā means whose business is to satisfy Vāsudeva. Vāsudevaḥ sarvam iti.
Kṛṣṇa says, Vāsudeva . . . when Kṛṣṇa is in the Battlefield of Kurukṣetra, He's Vāsudeva. Kṛṣṇa does not go away from Vṛndāvana. But when He has got other business to do, He does it as Vāsudeva. Vāsudeva is in Mathurā. Vāsudeva is in Dvārakā. But original Kṛṣṇa is in Vṛndāvana. But that does not mean that this Vāsudeva is different from Kṛṣṇa. The foolish person, who cannot study, who does not know what is Vāsudeva, what is Aniruddha, what is Pradyumna, the, the Saṅkarṣaṇa . . . these are all expansion of Kṛṣṇa. They are not different from Kṛṣṇa, but still, They are not original Kṛṣṇa. There is no . . . it is not that Vāsudeva has got less power than Kṛṣṇa. They are equally powerful. Advaitam acyutam . . . advaita. They are not different. Acyutam anādim ananta-rūpam (Bs. 5.33). But the difference is that the . . . several times I explained that one candle, you lit up another candle, you lit up another candle, you lit up another, another, millions. So all the candles are of the same power, so far candlepower is concerned, but still, you have to say: "This is the first candle, this is the second candle, this is third candle, this is the fourth candle," like that. Not that because the second candle is lit up from the first candle, therefore second candle is less powerful than the first candle. No, that is not. That is called advaya-jñāna.