Solid and clear understanding cannot come from any one single teacher

[krsna]

na hy ekasmAd guror jJAnaM

su-sthiraM syAt su-puSkalam |

brahmaitad advitIyaM vai

gIyate bahudharSibhiH ||

 

An understanding that is entirely dependable and clear cannot come from a single teacher. The Supreme Truth is "One without a second," but is glorified by the seers in many different ways.

 

Bhagavatam 11.9.31

 

[krsna]

Commentaries by the acaryas:

 

 

Sridhar Swami : What is the need of taking many gurus? In the scriptures, we see that Svetaketu, Bhrigu and others did not take shelter of many gurus. In response to this question, the Avadhuta speaks this verse. The expression, "in different ways" refers to with or without detailed argument (sa-prapaJca-niSprapaJca-bhedAdibhiH). The idea is this: These gurus are not teachers of the ultimate truth, but only ridding the spirit of doubts arising from the fear of impossibility, etc., through their direct or indirect instruction. Therefore, it stands to reason that these gurus should be many in number. The giver of knowledge (jJAna) is only one, as will be stated, "Approach a spiritual master who is peaceful and has had direct experience of Me" (mad-abhijJaM guruM zAntam upAsIta [11.10.5] and has already been said, "Therefore, the seeker of the ultimate good should take shelter of a spiritual master (tasmAd guruM prapadyeta jijJAsuH zreya uttamam, 11.3.22).

 

 

 

Jiva Goswami : Should one take only one qualified guru and perfect one's understanding in every respect through him, or should one inquire from those who belong to different schools of opinion? What is the need of all these mundane objects that are being taken as ersatz gurus? In answer to this, the Avadhuta speaks this verse. One cannot attain knowledge that is completely clear or fixed from a single guru, that is, one's principal guru. Why? This is answered in the second half of the verse, "The Supreme Truth is one without a second, but is glorified by the seers in many different ways." The idea is that by hearing all the different positions of the different schools, one's faith in one's own path is disturbed. Therefore, we should understand the avadhuta to be saying, "I have made these ordinary everyday objects my gurus so that by reflecting on them through the use of my intelligence, the position taken by my principal guru is buttressed and opposing opinions will be refuted." In other words, the avadhuta did not take shelter of Kapila and others who preach ideas that are diametrically opposed to devotional service.

 

 

 

Vishwanath : We have already seen that Krishna says, "Approach a spiritual master who is peaceful and has had direct experience of Me" (mad-abhijJaM guruM zAntam upAsIta [11.10.5] and "Therefore, the seeker of the ultimate good should take shelter of a spiritual master (tasmAd guruM prapadyeta jijJAsuH zreya uttamam, 11.3.22). Since the word guru in these verses is singular, the indication is that one should take only one guru. Svetaketu, Bhrigu and other exemplary sages did not take numerous gurus. So, the Avadhuta says, this is true, I also have a single guru who has initiated me in the mantra, who is my worshipable object. But I have taken these twenty-five gurus as examples of what is favorable or unfavorable to my service to this principal spiritual master. So, either by their direct or indirect instructions, I consider them to be my siksha gurus. This is confirmed by two verses written by Sridhar Swami in which he explains which of these teachers teach what is to be avoided and which give positive instructions. The taking of many siksha gurus is generally done in order to strengthen one's understanding.

 

But is it not true that aspirants usually approach someone who is wise and learned in order to gain knowledge? This may be so, but where shall I look for those who share my heartfelt desire among these learned if they follow schools like that of Gautama (Nyaya), and how many can I expect to find there? In answer, the Avadhuta says, "The Supreme Truth is one without a second, but is glorified by the seers in many different ways." Brahman is one without a second, but seers describe him in different ways—some with attributes, some without. It is objected elsewhere, "There is no seer who does not hold a different opinion." The idea is: for this reason I have taken mundane objects as my siksha gurus.