Article by Ishan das

SB 2.9.43–TRANSLATION

The great sage Nārada also inquired in detail from his father Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.

PURPORT-

“The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized. In the Bhagavad-gītā, the process of understanding transcendental knowledge is directed as follows:

tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva–darśinaḥ

Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service. Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master’s satisfaction is the means of assimilating transcendental knowledge. One cannot understand transcendental knowledge simply by becoming a grammarian. The Vedas declared: 

yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

“Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed.” Such a relationship between the disciple and the spiritual master is eternal. One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master. Brahmājī, as disciple of the Supreme Lord, received the real knowledge and imparted it to his dear disciple Nārada, and similarly Nārada, as spiritual master, handed over this knowledge to Vyāsa and so on. Therefore the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada or Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated. It is clearly mentioned herewith that Nārada is not only well behaved, meek and obedient, but is also self-controlled. One who is not self-controlled, specifically in sex life, can neither become a disciple nor a spiritual master. One must have disciplinary training in controlling speaking, anger, tongue, mind, belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvāmī. Without becoming a gosvāmī one can neither become a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.

One should not think of Brahmājī as a dead great-grandfather, as we have experience in this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living.The age of the inhabitants of the Brahmaloka planet is mentioned in the Bhagavad-gītā. The inhabitants of this small planet earth can hardly calculate even the duration of one day of Brahmā.

…………………..

Now, let us once again read Srila Prabhupada’s purport and contemplate his instructional guidelines:  

“The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent.”

The first point Srila Prabhupada makes is that transcendental knowledge must be received from the realized person and not from someone who can repeat book knowledge.  Unless the spiritual master is realized, he cannot actually impart a realized understanding to his student.  

The specific process of transmission of knowledge, from the realized spiritual master to his student, is further explained by Srila Prabhupada; but first Srila Prabhupada clarifies the distinction between a paid teacher and a spiritual master. 

A paid agent is a person who is hired to give information.  In this sense, such a teacher is the paid servant of the student, and is giving information regardless of the qualifications of the student.  The spiritual master is not obliged to impart transcendental knowledge.  

“……. but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized…. “

The bonafide spiritual master is the unalloyed devotional servant of Krishna and therefore he will not be hired by or obliged to anyone.  And because he is Krishna’s unalloyed confidential servant, he is authorized by Krishna to impart transcendental knowledge.  Unless he is authorized by Krishna, he is not empowered to impart transcendental knowledge to his student.  

After making these opening points, Srila Prabhupada proceeds to elucidate the relationship between the bonafide spiritual master and his student that qualifies the student for receiving transcendental knowledge from the bonafide spiritual master:  

“In the Bhagavad-gītā, the process of understanding transcendental knowledge is directed as follows:

tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva–darśinaḥ

Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service.”

Surrender, questions and service.  In Bhagavad-gita, 2.7, Arjuna asks questions of Krishna in a mood of surrender:  

“Now I am confused about my duty and have lost all composure because of weakness.  In this condition I am asking you to tell me clearly what is best for me.  Now I am your disciple, and a soul surrendered unto you.  Please instruct me.” 

Srila Prabhupada continues to bring the nature of the relationship between the bonafide spiritual master and his student more precisely into focus as follows:  

“Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master’s satisfaction is the means of assimilating transcendental knowledge. One cannot understand transcendental knowledge simply by becoming a grammarian.”

A bonafide spiritual master is not in need of anything material.  He is atmarama, completely self-satisfied in his reciprocal loving relationship with Krishna.  However, he is very merciful and kind.  And when he sees the sincere endeavor of his student to satisfy him, he is moved to bless his disciple with spiritual understanding.  As Srila Prabhupada states above:

“The spiritual master’s satisfaction is the means of assimilating transcendental knowledge.”

“Assimilation” is not a process of intellectual or logical understanding.  Rather, spiritual assimilation is a process of transformation in which the spontaneous devotional demeanor becomes alive within the heart of the bonafide student. And “the means of assimilating transcendental knowledge” is to satisfy the spiritual master.  In the last sentences of his purport to BG 4.34, Srila Prabhupada Speaks of his inclination for having a very compassionate personal response to the sincerity of a bonafide disciple:  

“A bonafide spiritual master is by nature very kind toward the disciple.   Therefore when the disciple is submissive and always ready to render service, the reciprocation of knowledge and inquiries becomes perfect.”  

In other words, when the bonafide spiritual master is pleased with the genuine service attitude of his disciple, he is moved to bless the disciple with the ability of “assimilating transcendental knowledge.”

This process of receiving the merciful blessing of the bonafide spiritual master in response to one’s sincere mood of service is a reciprocation of love.  It is a most personal relationship.  Therefore Srila Prabhupada writes: 

“A disciple who has actual love for his spiritual master, is endowed by the blessings of his spiritual master with all confidential knowledge”. (Caitanya-caritamrita, Madhya-lila 17.15, purport)

Again, to make this point of personal reciprocation of love between the bonafide spiritual master and the the bonafide disciple, Srila Prabhupada continues:  

“One cannot understand transcendental knowledge simply by becoming a grammarian.”

In other words the transmission of transcendental knowledge is not a question mundane logic or unauthorized editing of the words of the empowered spiritual master.  Rather, it is a process of receiving his merciful blessing in return for one’s ardent surrender and service in an attitude of love.  

Indeed, Srila Prabhupada makes a distinction between grammatical scrutinization of the words of the the bonafide spiritual master and the process of assimilation of transcendental knowledge by receiving the blessings of the spiritual master:

“One cannot understand transcendental knowledge simply by becoming a grammarian. The Vedas declare: 

yasya deve parā bhaktir yathā deve tathā gurau tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

“Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed.”

Nor are the instructions of the spiritual master simply a users manual for how to proceed in our spiritual life.  Srila Prabhupada therefore refers to our relationship with him as an “apprenticeship program.”  In an apprenticeship program, as one satisfies an accomplished master, the master is moved to bless the apprentice with further understanding.  Spiritual pursuit under the guidance of an empowered spiritual master is an apprenticeship program.  

Srila Prabhupada continues to expand his explanation of our relationship with him:  

Brahmājī, as disciple of the Supreme Lord, received the real knowledge and imparted it to his dear disciple Nārada, and similarly Nārada, as spiritual master, handed over this knowledge to Vyāsa and so on. Therefore the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada or Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated.

Simply undergoing a formal ceremony of initiation does not qualify one for the assimilation of transcendental knowledge.  Unless both teacher and student are qualified, this outward show is simply the relationship of the cheater and the cheated.  In contrast, Srila Prabhupada explains the real qualifications of spiritual master and disciple in chapter 12 of his Nectar of Devotion:   

“In the Hari–bhakti-sudhodaya there is a conversation between Prahlāda Mahārāj and his father, Hiraṇyakaśipu, in which Hiraṇyakaśipu addresses Prahlāda in this way: “My dear son, association is very important. It acts just like a crystal-stone which will reflect anything which is put before it.” Similarly, if we associate with the flowerlike devotees of the Lord, and if our hearts are crystal clear, then certainly the same action will be there.”

In other words, by associating with an empowered spiritual master who is established in  unalloyed love of Krishna,  with a crystal clear open heart, our hearts will begin to reflect his pure love for Krishna.  

Every morning, as students of Srila Prabhupada, we recite: 

               prema bhakti yaha hoite.   “From him Krishna prema emanates.”  

The purport of this phrase is that if our hearts are open to our spiritual master, we can imbibe his emanation of Krishna prema so that it becomes reflected in our own hearts.  

Continuing that same paragraph in chapter 12 of Nectar Of Devotion, Srila Prabhupada gives us another provocative metaphor for our contemplation of the nature of our transcendental relationship with him:  

“Another example given in this connection is that if a man is potent and if a woman is not diseased, then by their conjugation there will be conception. In the same way, if the recipient of spiritual knowledge and the deliverer of spiritual knowledge are sincere and bona fide, there will be good results.”

The first qualification is the potency of the empowered spiritual master. His potency is that he is a pure devotee, an uttama adhikari, a confidential associate of the Lord who is saturated with ecstatic love of Krishna.  This is the first qualification of a transcendental relationship in which the disciple can assimilate transcendental knowledge. The second qualification is that of the student.  As a man is potent and a woman is pure and not diseased, by their conjugation there will be conception.  As a man can plant his seed in the womb of a healthy woman, a spiritual master can plant the seed of devotion in the pure and open heart of his disciple.  As the seed of the potent man can fructify as the gestation of a living being in the womb of his wife, the seed of devotion received from the potent spiritual master can fructify as pure love of Krishna in our hearts.  Therefore Srila Prabhupada writes: 

“the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada….”

In other words, the process of initiation is not simply a formal ceremony, or a fashion.  Unless both the spiritual master and the disciple are respectively potent and pure in heart, there cannot be the “assimilation of transcendental knowledge” within the heart of the disciple. 

In his closing remarks to his purport to SB 2.9.43, which we are herein contemplating, Srila Prabhupada reminds us:  

“One should not think of Brahmājī as a dead great-grandfather, as we have experience in this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living…..”  

In the same way, we should also remember that Srila Prabhupada is still living, and it is our responsibility to continue to cultivate a living relationship with him.  As Srila Prabhupada points out in this purport:

“Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed.  Such a relationship between the disciple and the spiritual master is eternal.”

Ishan das