134 Srimad-Bhagavatam [Canto 5, Ch. 17

Krsna come in contact with a guru, a bona fide representative of Krsna.
The Mayavadis indulging in mental speculation and the karmis desiring
the results of their actions cannot become gurus. A guru must be a direct
representative of Krsna who distributes the instructions of Krsna with-
out any change. Thus only the most fortunate persons come in contact
with the guru. As confirmed in the Vedic literatures, tad-vijnanartham
sa gurum evabhigacchet: one has to search out a guru to understand the
affairs of the spiritual world. Srimad-Bhagavatam also confirms this
point. Tasmad gurum prapadyeta jijndsuh sreya uttamam: one who is
very interested in understanding the activities in the spiritual world
must search out a guru— a bona fide representative of Krsna. From all
angles of vision, therefore, the word guru is especially meant for the
bona fide representative of Krsna and no one else. Padma Purana states,
avaisnavo gurur na syat: one who is not a Vaisnava, or who is not a
representative of Krsna, cannot be a guru. Even the most qualified
brahmana cannot become a guru if he is not a representative of Krsna.
Brahmanas are supposed to acquire six kinds of auspicious qualifica-
tions: they become very learned scholars (pathana) and very qualified
teachers (pathana); they become expert in worshiping the Lord or the
demigods (yajana), and they teach others how to execute this worship
(ydjana); they qualify themselves as bona fide persons to receive alms
from others (pratigraha), and they distribute the wealth in charity
(dana). Yet even a brahmana possessing these qualifications cannot
become a guru unless he is the representative of Krsna (gurur na sydt).
Vaisnavah sva-paco guruh: but a Vaisnava, a bona fide representative of
the Supreme Personality of Godhead, Visnu, can become a guru, even if
he is sva-paca, a member of a family of dog-eaters. Of the three divisions
of heavenly planets (svarga-loka), bhauma-svarga is sometimes accepted
as the tract of land in Bharata-varsa known as Kashmir. In this region
there are certainly good facilities for material sense enjoyment, but this
is not the business of a pure transcendentalist. Ripa Gosvami describes
the engagement of a pure transcendentalist as follows:

anyabhilasita-siinyam
Jridna-karmady-andvurtam

dnukulyena krsndnu-
Silanam bhaktir uttama
