From what I have received as instructions from Śrī Guru’s divine lips and from what I have observed in his conduct, I have understood that Śrī Guru is simultaneously both the servant of Hari and the object of service for Hari’s devotees. This is one of the many examples of the acintya-bhedābheda (inconceivable simultaneous oneness and difference) principle, which was revealed in the Vedic teachings propagated by Śrī Śrī Gaura-sundara, the savior of Kali-yuga. The Gauḍīya Vaiṣṇava Ācārya, the foremost jewel among the members of the Śrī Śrī Viśva-Vaiṣṇava Rāja-sabhā, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī Ṭhākura, has established this conclusion, which is the very essence of the Vedas, in the crest jewel among scriptures, Śrī Śrī Caitanya-caritāmṛta:
"yadyapi āmāra guru caitanyera dāsa, tathāpi jāniba tāṁre tāṁhāra-i prakāśa."
"Although my Guru is a servant of Lord Caitanya, still, I know him to be a direct manifestation of Him."
Elsewhere in the same sacred text, it has been instructed that Lord Kṛṣṇa should be understood as non-different from the Guru. A most abominable misinterpretation of this instruction, along with the corrupt conduct that follows from it, has led those who falsely assume the title of ‘Guru’, as well as their deceived disciples, onto the path of hell. These counterfeit gurus, imagining themselves to be Kṛṣṇa, engage in perverse activities under the pretense of divine līlā and claim to bestow immediate liberation upon their male and female disciples. However, such gurus themselves become liberated and run unchecked toward the path of hell. Here, the word ‘liberated’ only signifies unrestricted licentiousness. This indeed is the mindset of the various sects, who have turned their face away from Śrī Hari.
They have failed to understand that just as Śrī Guru must be seen as non-different from Śrī Kṛṣṇa, he is also simultaneously "Caitanyera dāsa" — a servant of Śrī Caitanya Mahāprabhu. The dear associates of Śrī Śrī Mahāprabhu, Śrīla Raghunātha Gosvāmī and Śrī Jīva Gosvāmīpāda, have beautifully resolved this principle and provided its proper understanding through their instructions:
"guruvaraṁ mukundapreṣṭhatve smara"
("Remember the Guru as the dearmost servant of Mukunda [Śrī Kṛṣṇa]").
"śrīguroḥ śrīśivasyaca bhagavatā sahābhedadṛṣṭiṁ tatpriyatamatvenaiva manyate."
("One should view Śrī Guru and Śrī Śiva as non-different from the Supreme Lord, only in the sense that they are His dearmost devotees.")
Śrī Gurudeva is the dearmost associate of Śrī Mukunda (Kṛṣṇa). Therefore, he is also a manifestation of Śrī Kṛṣṇa-tattva. Why? Because the entire responsibility of the Lord is placed upon His dearmost devotee, and by serving that dearmost devotee, one automatically serves the Supreme Lord. Thus, a disciple must serve Śrī Guru as the sevya-tattva (object of service). However, Śrī Guru does not personally accept service for himself; rather, through such service, he arranges for the pleasure of Śrī Kṛṣṇa. He does not take service for himself i.e. in other words, Guru is constantly engaged in Śrī Kṛṣṇa’s service, along with all his disciples. The disciples serve the Guru, and the Guru serves Śrī Kṛṣṇa. In the poetic and philosophical terminology, Śrī Guru is referred to as the Āśraya Bhagavān (the Lord who is the shelter of rasa), while Śrī Kṛṣṇa is the Viṣaya Bhagavān (the Supreme Lord who is the object of rasa). Therefore, Śrī Guru is simultaneously one and different from Śrī Kṛṣṇa.
Those who are occupying the seat of the Guru while accepting the service of the Lord’s devotees and forgetting the service of Hari are actually cultivating aversion to Kṛṣṇa’s service and thereby increasing their own difficulties. Such individuals are unqualified to be Gurus. If an intelligent person happens to fall into their clutches, he should no longer remain deceived but rather free himself from their grasp and take shelter at the feet of a genuine saintly Guru. These so-called individuals, who have adorned themselves as Kṛṣṇa and are known as Gurus but are merely collectors of personal enjoyments from their disciples, are actually a-vaiṣṇavas (non-devotees). Those who are genuinely inclined toward spiritual practice should never accept an a-vaiṣṇava as their Guru. Of course, this reasoning is not meant for the fruitive workers whose minds are absorbed in worldly affairs, or for those who seek speculative, impersonal knowledge with a desire for liberation.
The scripture on paramārtha (transcendental truth) states:
"avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet,
tasmāt punaśca vidhinā samyag grāhyed vaiṣṇavād guroḥ."
"If a mantra is received from an a-vaiṣṇava, one will go to hell. Therefore, the mantra must be properly received again from a Vaiṣṇava guru, following the prescribed method."
A few years ago, an individual who was famous as Gosvāmi-santāna (descendant of Gosvāmis) was invited to a Vaiṣṇava-śrāddha (a ritual for honoring departed Vaiṣṇavas). Upon arriving, he instructed, "Hey, someone must wash my feet!" When one person brought water to wash his feet, the master’s (i.e. that Gosvāmi-santāna’s) mercy manifested. He exclaimed, "Ah! Do you know what a rare object this (the water that cleaned his feet) is, which even Lord Brahmā finds difficult to attain? But alas! It is falling to the ground and getting wasted! Someone should have brought a vessel to collect it."
The census doesn’t publish the existing number of such specimens of Gosvāmi-santānas. Still, it is a matter of great fortune that their numbers are few. Along with imparting teachings, such publicly visible dealings — where everyone is seen as a disciple and one is engaged in servitude — cannot be seen among such individuals. However, the instances of making disciples perform material service of their kṛṣṇa-vimukha (disinclined towards Kṛṣṇa) material body are not uncommon. At times they call their disciples (and sometimes even their female disciples) and order them to perform bodily service (i.e. serving their limbs etc), and then they accept that service as if it is not a big deal. In certain places, those who cultivate an external image of renunciation have become accustomed to collecting such bodily service for themselves. Some among them even engage their own disciples — or in the absence of disciples, even their renunciant godbrothers — to perform personal bodily service.
Śrī Īśvarapurīpāda’s disciples, Govinda and Kāśīśvara, though being godbrothers, were accepted by Śrīman Mahāprabhu in His service according to the order of their Guru. However, this does not mean that anyone can arbitrarily engage their disciples in personal service under improper pretenses. Certainly, it is the duty of a disciple to serve the Guru, and a disciple may have the opportunity to hear general instructions from Śrī Guru and render service. However, those who bear the title of "Guru" but, instead of serving Kṛṣṇa, engage in collecting service from disciples for their personal enjoyment — thereby cheating Kṛṣṇa — are only committing great offense. They forget that whatever they receive from their disciples is meant solely for the service of Kṛṣṇa and not for their own sensory gratification. Those who themselves sit in the position of the served (sevya-tattva) and become absorbed in accumulating objects for their personal indulgence, considering themselves to be enjoyers, are actually insignificant entities like us; they have no Gurutva (quality of being heavy or powerful; quality of being a Guru). The true characteristics of a Guru have been described in the Upaniṣads as "śrotriyaṁ brahmaniṣṭham" — one who is well-versed in the Vedas and steadfast in the realization of Brahman. Similarly, Śrīmad-Bhāgavatam states: "śābde pare niṣṇātaṁ brahmaṇyupasamāśrayam" — one who is deeply realized in the transcendental knowledge beyond material sound and has taken exclusive shelter of the Supreme Brahman.
One who is knowledgeable in Bhāgavata-dharma, which is established by the Vedas, and who has a completely peaceful heart due to exclusive devotion to the Supreme Lord, is truly a Guru. A person who desires svarga (heavenly pleasures) or is engaged in the pursuit of mokṣa (liberation) is ultimately only seeking their own personal elevation. Such a person does not possess unwavering, doubtless, and eternal devotion to the Supreme Lord. Those who invoke temporary devotion solely for the fulfillment of their objectives can never be considered a Guru.
