When Guru Worship Gets Sentimental – II

Kesava Krsna Dasa: When certain disciples behave in ways as if madly in love with the guru, but cause problems instead, it can manifest as conduct that is extreme and contrary to knowledge earned through genuine love for the spiritual master. The unified spirit of cooperation amongst devotees spreading the sankirtana mission has, and can be sorely tested by larger than life prospects of sentimental disciples.

In certain situations when these elements are subjected to kindly correction by relevant authorities, the tendency to reject all authority bar the gurus influence, can also lead to separatist actions. Even today, nearly 27 years after the first publicised guru fall-down, there are still staunch followers of his who daily play bhajana tapes and lectures of their hero, and preach on his behalf.

While we can admire the tenacious sold out loyalty of these followers, whose outsized adoration superseded the fact that clear and serious deviations occurred, they obviously think that a maha-bhagavata who behaved in avadhuta ways can do no wrong.

Yet, every disciple has to develop an above average conception of the guru, otherwise spiritual progress dies along with any ordinary awareness of one who grants the holy name and gives immortality. Within the context of an institution like Iskcon, these often-necessary extremes of thought can present challenges when the confines of managerial influence curtail any excess.

So what determines a true sincere relationship between the guru and disciple within such conditions? How much love should be displayed for all to see? In what way does a knowledgeable disciple behave in the same conditions?

Canvassing on behalf of the guru.

It is natural to want to spread the glories of the spiritual master, but with so many disciples of many gurus around, how is this to be done? In general, this is kept to within the company of associated disciples, and devotees mature enough to hear the glories of other gurus. Besides, we all have a vested interest in seeing the glories of Srila Prabhupada spread far and wide. To do this by preaching to those yet to appreciate the value of true vaisnavas is our prime duty.

Sometimes however, when a new devotee begins to aspire for initiation from a certain guru, he or she may get pestered with a range of alternative gurus from those aiming to spread the glories of their own gurus. This can cause confusion and add to competitive spirituality, which can lead to misinformed choices of guru, based not on hearing and chanting, but on peer pressure and external considerations.

If this canvassing or competitiveness is not contained, it can cause other disciples to retreat into enclaves called ‘guru camps’. By this time, the free flow of managerial response will be difficult, and the need to call a GBC member or relevant guru is required.

When we read historical accounts of how vaisnavas lived together merrily in spite of being disciples of many different gurus, they all acknowledged the oneness in principle of the guru, and harmoniously worked together. When this same principle is fragmented, it makes for passionate behaviour and general neophyte dealings.

By far the best way to advertise ones guru, if there is a need, is to be a model disciple. When other devotees witness such exemplary good manners and mature respect in a disciple, they will naturally think of the respective guru and glorify him for having such a nice son or daughter. “A disciple who has actual love for his spiritual master is endowed, by the mercy of the spiritual master, with all confidential knowledge”. (CC Madhya. 17.15 purport)

Choosing the guru for the wrong reasons.

Aside from being tempted by canvassers aiming to stress the superiority of their guru, and themselves, a new devotee must be guided with impartial love, until their choice is made based on proper hearing and chanting. For a new devotee, many opinions can mean numerous big issues, and their tender spiritual intelligence could be passionately influenced by neophyte suggestions.

The danger of recommending certain gurus based upon external factors can cause bitter disappointment in the long term. The oneness in principle of the spiritual master transcends exterior traits such as being powerful, expert, a good manager, good looking, a flamboyant dancer or singer, or whatever, and with things that have little to do with internal reality.

Experience has revealed that being initiated by a guru this way, will, when the going gets tough, escort the disciple to a contorted sense of worship, which in the event of a guru straying from Iskcon, he accompanies the guru along with his fanatical friends. Otherwise, if a disciple sees that the guru does not always live up to the captivating image so wonderfully portrayed by misguided followers, he or she will leave the company of devotees.

My guru is bigger than Iskcon.

If the guru means everything to a disciple: “One should know the acarya as Myself and never disrespect him, thinking him an ordinary man, for he is the representative of all the demigods” (SB. 11.17.27), then he should not be bound by any institutional constraints. Sometimes devotees ask the question; “Can Iskcon take us back to Godhead?” The inference here is that if Iskcon is a temporary residing place for us and the mercy of guru and Krishna propels us to immortality, then the guru must be more important than Iskcon.

On many occasions disciples appear to see their gurus play second fiddle to managerial procedures, making them subservient to the system that Srila Prabhupada created for us, or as cases of limiting the unlimited. The formation of ‘guru camps’ and idolised notions of the guru can encourage separatist leanings, and can splinter or fragment from wholesome cooperation. But any genuine guru is happy with this spiritual organism and the hierarchical structures thereof, though extreme care should prevent any oversight.

To be very near, yet far away from the guru.

Sometimes a merciful guru will take on struggling disciples and engage them in some personal service. While the disciples are fortunate to be given the chance to rectify themselves of problems, they still require the correct mood: “Maya is so strong that unless one is determined not to fall victim, even the Supreme Personality of Godhead cannot give protection” (CC Madhya. 17.14).

At other times, a struggling disciple may simply try to get close to the guru and use the gurus’ fame and reputation to enhance his own, as a cover for poor spiritual standards. Because the intelligence is not very clear a likelihood of exaggerated forms of glorification may emerge, as if thinking the guru requires more fame and prestige. “Unless one is enlightened by the knowledge given by the spiritual master, he cannot see things as they are, even though he remains constantly with the spiritual master” (CC Madhya. 18.99 purport).

It has been documented that certain disciples remained close to their guru for decades, attending programs with him, travelling with him, hearing him speak and so on, yet they still had no inkling of the real internal intents and purposes of the guru. This close proximity was really a long distance exercise of being far away. Yet the ‘lowly’ disciple perhaps serving the guru from a great distance actually bridges the distance through the medium of love, and attain full mercy, just as a distance-learning student can earn degrees via correspondence course with a university.

If ever we see some sentimental behaviour within our community it indicates a misunderstanding or blatant disregard for the principles of guru-tattva. Quite often the service attitude of a genuine disciple goes unnoticed, and may not be very well recognized. Still, the love for the guru transcends all claims for fame and the rest. In the ultimate issue, it is all about love: “Srila Sridhara Svami has commented, that the word snigdhasya means prema-vratah. The words prema-vratah indicates that one has great love for his spiritual master”. (CC Madhya. 17.15 purport)

Your servant Kesava Krsna Dasa – GRS