Based on a lecture given by Banu Swami
The title of this article is Respect because everybody can hear. But unless we have proper respect, we do not hear properly.
Hearing as the Foundation of the Bhagavatam
This idea of hearing is implicit in the Bhagavatam itself. From the beginning of Bhagavatam, it is all about people hearing. Suta instructs the sages and they are listening. He is speaking, they ask questions. Narada instructs Vyasa, Vyasa listens. Vyasa instructs Sukadeva, he listens. Sukadeva Goswami instructs Pariksit, and the whole Bhagavatam after the first canto is Pariksit hearing submissively from Sukadeva Goswami.
The whole Bhagavatam is therefore based on the transmission of knowledge through the hearing process.
Sampradaya as a Siksa Tradition
If we trace our Sampradaya, mentioned in the beginning of the Bhagavad-gita, we find that it is a parampara depending on hearing, which is a siksa Sampradaya. It is not based on diksa at all. It is based on hearing. Our Sampradaya itself is a siksa Sampradaya, and knowledge is received through that process.
Knowledge is essential for advancement in devotional service. Our acaryas, such as Bhaktisiddhanta Sarasvati Thakura and Srila Prabhupada, emphasized a siksa Sampradaya to show that the passing of knowledge is more important than the passing of mantra through diksa.
Respect as the Condition for Receiving Knowledge
To receive knowledge, proper respect is required. In the Bhagavad-gita, the fourth chapter describes the process of pranipat, asking relevant questions, and service. This applies not only to spiritual knowledge but also to material knowledge.
The Svetasvatara Upanishad states that to the great soul who has bhakti for both the Lord and the guru, the meaning of the Upanishads is revealed. Respect for the guru is therefore essential.
The Bhagavatam states, Acarya mam vijaniyam, one should know the acarya as myself. This instruction appears throughout Sruti and Smrti, including the Puranas and Mahabharata. Respect and worship of the guru are fundamental principles of the Sampradaya.
Universal Respect for Teachers
Respect for teachers extends beyond Vaisnava theology. Traditionally, a music teacher, a father and mother, and even a guest are treated as divine. Respect for the source of knowledge is a universal principle.
Siksa and Diksa Gurus
Scripture distinguishes between siksa and diksa gurus. Jiva Goswami explains these distinctions in Bhakti Sandarbha. The siksa guru provides instruction, while the diksa guru gives the mantra. Teaching alone does not constitute diksa.
The diksa guru gives the mantra required for worship. Lord Caitanya received a private mantra and did not reveal it. One accepts only one diksa guru, while one may have many siksa gurus, each providing different forms of instruction.
Qualifications of a Guru
The qualification of a guru is hearing and chanting about the Lord and being conversant with devotional scriptures. This does not require the highest level of realization. Scripture allows for different levels of gurus.
Bhaktivinoda Thakura explains that mercy flows according to realization. Those in prema can give prema. Those in bhava can elevate sadhakas. Those practicing sadhana can instill faith.
Visvanatha Cakravarti explains that the madhyama devotee is the primary conduit of Krishna’s mercy in the material world. Uttama devotees are rare, and kanistha devotees lack the capacity to distribute mercy effectively.
The Guru as the Conduit of Mercy
The guru is compared to a postman delivering a message. He does not alter the message. In this sense, the guru is non-different from the Lord because he faithfully transmits the Lord’s mercy.
However, respect must be given according to level. Krishna Bhajanamrita gives the example of father, uncles, and grandfather. All are respected, but the grandfather receives greater honor.
Application within ISKCON
Within ISKCON, Srila Prabhupada is the grandfather guru and therefore receives the highest respect. Other gurus should not be artificially placed on the same level.
Artificial projection of perfection onto diksa gurus has caused serious institutional and personal problems. When gurus fall, disciples experience crises of faith, and groupism and disruption follow.
Rupa Goswami warns that bhakti dependent on wealth, followers, or position cannot be pure bhakti. If becoming a diksa guru becomes a material goal, the purity of bhakti is compromised.
Conclusion
Scripture states that the guru is like God, and these statements are true. However, scripture must be understood holistically, with guidance from the acaryas.
Respect for the guru must be sincere, realistic, and properly placed. Gurus are servants and conveyors of Krishna’s mercy, not independent deliverers.
Ultimately, Krishna is the deliverer. Gurus are mediums of His mercy. For healthy spiritual advancement, respect must be balanced, informed, and aligned with scriptural understanding.