Teacher or guru

Expressions researched:
"teacher or guru" |"guru or teacher" |"teacher. Or Guru"

SB Canto 2

The brahmacāri, or a boy from the age of five years is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood.

SB 2.7.6, Purport: The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacāri, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brāhmaṇas), the administrative parents (the kṣatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacārī is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacārīs who do not go home to become householders but continue the life of naiṣṭhika-brahmacārīs, without any connection with women. They accept the order of sannyāsa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization.

SB Canto 7

The word śukra means "semen," and ācārya refers to a teacher or guru. Hereditary gurus, or spiritual masters, have been accepted everywhere since time immemorial, but Prahlāda Mahārāja declined to accept such a seminal guru or take instruction from him. An actual guru is śrotriya, one who has heard or received perfect knowledge through paramparā, the disciplic succession.

SB 7.5.31, Purport: Since there must always be a difference of opinion between demons and devotees, Hiraṇyakaśipu, when criticized by his son Prahlāda Mahārāja, should not have been surprised that Prahlāda Mahārāja differed from his way of life. Nonetheless, Hiraṇyakaśipu was extremely angry and wanted to rebuke his son for deriding his teacher or spiritual master, who had been born in the brāhmaṇa family of the great ācārya Śukrācārya. The word śukra means "semen," and ācārya refers to a teacher or guru. Hereditary gurus, or spiritual masters, have been accepted everywhere since time immemorial, but Prahlāda Mahārāja declined to accept such a seminal guru or take instruction from him. An actual guru is śrotriya, one who has heard or received perfect knowledge through paramparā, the disciplic succession. Therefore Prahlāda Mahārāja did not recognize a seminal spiritual master. Such spiritual masters are not at all interested in Viṣṇu. Indeed, they are hopeful of material success (bahir-artha-māninaḥ). The word bahiḥ means "external," artha means "interest," and mānina means "taking very seriously." Generally speaking, practically everyone is unaware of the spiritual world. The knowledge of the materialists is restricted within the four-billion-mile limit of this material world, which is in the dark portion of the creation; they do not know that beyond the material world is the spiritual world. Unless one is a devotee of the Lord, one cannot understand the existence of the spiritual world. Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja. Such blind teachers, being interested in the external, material world, are always bound by the strong ropes of material nature.

Srimad-Bhagavatam Lectures

Unless you satisfy your teacher, or guru, very nicely, you cannot get the right knowledge. That is natural. If you receive your guru, give him very nice place, he can sit comfortably, and he's pleased with your behavior, then he can speak very frankly and very freely, which will be very much beneficial for you.

Lecture on SB 3.25.4 -- Bombay, November 4, 1974: So here we see, viduram prītaḥ. Vidura was hearing from Maitreya Ṛṣi, and Maitreya Ṛṣi was very much pleased. Prīti. Unless you satisfy your teacher or guru, very nicely, you cannot get the right knowledge. That is natural. If you receive your guru, give him very nice place, he can sit comfortably, and he's pleased with your behavior, then he can speak very frankly and very freely, which will be very much beneficial for you. Therefore this word is... He was talking. He was preaching. He was giving instruction to Vidura, being pleased, prīti. Maitreya Ṛṣi was very much pleased. That is also recommended in the Śrīmad-Bhagavad-gītā: tad viddhi praṇipātena. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. Simply going and asking the spiritual master or guru, and not to accept his instructions, then don't waste your time. Don't waste your time. In a challenging spirit, if you go to a spiritual master, without any service, sevayā, and praṇipātena... Praṇipātena... Prakṛṣṭa-rūpeṇa nipāta. Nipāta means fall down, and pra means prakṛṣṭa-rūpa, sufficiently. No reservation. This knowledge, the transcendental knowledge, is based on this praṇipāta. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You just surrender unto Me." And similarly we have to surrender to Kṛṣṇa or His representative.

There are two kinds of ruler or controller. One is the government, and the other is the teacher. Or guru means spiritual master. Spiritual master can control. The disciples obey the order of the spiritual master out of love.

Lecture on SB 5.5.15 -- Vrndavana, November 3, 1976: So there are two kinds of ruler or controller. One is the government, and the other is the teacher. Or guru means spiritual master. Spiritual master can control. The disciples obey the order of the spiritual master out of love. Guror-hitam. This is brahmacārī. Brahmacārī guru-gṛhe vasan dānto guror hitam. What guru wants, the brahmacārī has to do, not for his hitam. Just like Arjuna accepted Kṛṣṇa: śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. So Arjuna, for his personal benefit he did not want to fight, but for Kṛṣṇa's sahitam, hitam, for benefit of Kṛṣṇa, he fought. This is the example. He did not like to kill his kinsmen for his hitam. "Oh, if I kill my kinsmen I'll go to hell, I'll be responsible, this, that..." So many arguments he put forward. That means he was considering his hitam, not Kṛṣṇa's hitam. But Kṛṣṇa wanted that fight, and when Arjuna agreed, "No, no more my hitam. Your hitam," oh, that is wanted. That is wanted. Guror-hitam. So there are two different, I mean to say, controller. One is guru and the other is the king or the government. When the... Now it is government. Government or the king, the same thing. Whatever government orders, you have to accept. There is no question of disobedience. So the aim... What is the... Why he should order and why one should accept the order? What is the purpose? The purpose is mal-loka-kāmo mad-anugrahārthaḥ. This is the ideal life. One should seek the benediction of the Supreme Personality of Godhead, Kṛṣṇa. This is the aim of life.

The instruction of Kṛṣṇa is perfect, and the teacher or guru who speaks the same thing as Kṛṣṇa says, that is perfect. And if he manufacture his own ideas and becomes more than Kṛṣṇa, then he's a rascal number one. There is no benefit.

Lecture on SB 6.1.19 -- Honolulu, May 19, 1976: We are not independent. You cannot do anything independently. You are completely under the clutches of material nature. And behind the material nature is Kṛṣṇa. Therefore our business is to surrender to Kṛṣṇa and take knowledge from Him, and then you become perfect. That is explained here, sakṛn manaḥ kṛṣṇa-padāravindayor niveśitaṁ tad-guṇa-rāgi yair iha. Who will take instruction from Kṛṣṇa? Tad-guṇa-rāgi. When you understand that "Kṛṣṇa is the Supreme. We have to take instruction from Him." Nobody is perfect except Kṛṣṇa. Or one who follows Kṛṣṇa, he is perfect. Kṛṣṇa is perfect; one who follows Kṛṣṇa, he is perfect. Just like a child. He does not know what it is, but if he takes instruction from his father or teacher that "This is microphone," so when he says, "This is microphone," this is perfect. He may be child, but because he has learned from his father or teacher, "This is microphone," and he says, "This is microphone. This is this," then it is perfect. So the instruction of Kṛṣṇa is perfect, and the teacher or guru who speaks the same thing as Kṛṣṇa says, that is perfect. And if he manufacture his own ideas and becomes more than Kṛṣṇa, then he's a rascal number one. There is no benefit.

Philosophy Discussions

"Socrates believed in the role of a guru or teacher, which he himself was for many people. He believed also in good association amongst people who were interested in self-realization." Almost similar to our method, because we advised in this Vedic principle, that for the truth one must approach a guru. That is the version everywhere.

Philosophy Discussion on Socrates:

Hayagrīva: Now Socrates, as a teacher, in addition to believing in the value of insight or meditation, Socrates also believed that knowledge can be imparted from one person to another. He therefore believed in the role of a guru or teacher, which he himself was for many people. He believed also in good association amongst people who were interested in self-realization, and he followed the method known as the Socratic dialogue as a means for evoking the truth. Now, he would use a method called Socratic irony, in which he himself, Socrates, would pose himself as an ignorant person and would ask questions of his young disciples. He would never offer the answers, but would try to draw the answers out of his disciples, and this was called the mayudic (?) method. So he considered himself to be a kind of midwife—in fact his mother was a midwife—who would draw the truth from the repository in the soul. He felt that the truth was there within but had to be drawn out, and that the truth is dormant within everyone, that the individual possesses the truth previous to birth in an existence previous to earthly existence.

Prabhupāda: Yes. So almost similar to our method, because we advised, we advised in this Vedic principle, that for the truth one must approach a guru. That is the version everywhere. In Bhagavad-gītā also, same instruction is there:

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti tad jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

So you have to approach a guru who knows the Absolute Truth. "Knows" means he has seen. Just like in our daily life, direct perception to see something, people argue on that, that "Can you show me God?" That is the tendency, that direct perception. So the direct perception is possible by advanced devotion. There is no difficulty because, as I have already explained, santaḥ sadaiva hṛdayeṣu vilokayanti. Constantly he is seeing the Supreme Personality of Godhead, Śyāmasundara. So there is a state when one can constantly see the Supreme Lord as Paramātmā sitting within his heart and taking advice from Him. Kṛṣṇa also confirms this: buddhi-yogaṁ dadāmi tam. He talks. So by meditation, if it is actually meditation to search out the Absolute Truth within the heart, then he can meet. That is the yoga practice. Yoga practice means concentrating the mind to see the Supersoul within.

According to Vedic civilization, there are seven mothers. Real mother, and guru-patnī, the wife of guru or teacher, she is also mother 'cause teacher is father.

Garden Conversation with Professors -- June 24, 1975, Los Angeles:

Prabhupāda: According to Vedic civilization the cow is to be given special protection. Why it is recommended for the cow? It does not say of other animal. When animal killing is required according to Vedic civilization, those who are meat-eaters, they are allowed to kill some insignificant animal like deer, goat, pigs. It is for the animal eaters, not for all. But if one is bent upon... And there are persons, they want meat-eating. So for them these unimportant animals are recommended. But cow is very important animal. You get from its milk so many nutritious food. So apart from religious sentiment, from economic point of view, cow-killing is not good. And from moral point of view it is not good because you drink cow's milk, so cow is your mother. According to Vedic civilization, there are seven mothers.

ādau-mātā guroḥ patnī

brahmaṇī rāja-patnikā

dhenur dhatrī tathā pṛthvī

sapta eta mataraḥ smṛtaḥ

Ādau-mātā, real mother, and guru-patnī, the wife of guru or teacher, she is also mother 'cause teacher is father. Ādau-mātā guroḥ patnī brahmaṇi, the wife of a brāhmaṇa. She is mother. Ādau-mātā guroḥ patnī brāhm..., rāja-patnikā, the queen, the wife of the king. She is mother. And then cow is mother because you are drinking her milk. Ādau-mātā guroḥ patnī brahmaṇi rāja-patnikā, dhenur dhatrī, nurse. Nurse is also mother because you suck the breast of the nurse. Therefore according to Vedic civilization, there are seven mothers. So you cannot kill your mother. That is not very good philosophy.