Guru tattva is on the level of Krishna tattva and not of Jiva tattva

de Pushkaraksha Das (Notas) el martes, 23 de octubre de 2012 a la(s) 6:57

rajas tamaś ca sattvena
sattvaḿ copaśamena ca
etat sarvaḿ gurau bhaktyā
puruṣo hy añjasā jayet

rajaḥ tamaḥ — the modes of passion and ignorance; ca — and; sattvena — by developing the mode of goodness; sattvam — the mode of goodness; ca — also;upaśamena — by giving up attachment; ca — and; etat — these; sarvam — all; gurau — unto the spiritual master; bhaktyā — by rendering service in devotion;puruṣaḥ — a person; hi — indeed; añjasā — easily; jayet — can conquer.

One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of śuddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature. - Śrīmad Bhāgavatam 7.15.25

PURPORT

Just by treating the root cause of an ailment, one can conquer all bodily pains and sufferings. Similarly, if one is devoted and faithful to the spiritual master, he can conquer the influence of sattva-guṇa, rajo-guṇa and tamo-guṇa very easily. Yogīs and jñānīs practice in many ways to conquer the senses, but the bhaktaimmediately attains the mercy of the Supreme Personality of Godhead through the mercy of the spiritual master. Yasya prasādād bhagavat-prasādo **. If the spiritual master is favorably inclined, one naturally receives the mercy of the Supreme Lord, and by the mercy of the Supreme Lord one immediately becomes transcendental, conquering all the influences of sattva-guṇa, rajo-guṇa and tamo-guṇa within this material world. This is confirmed in Bhagavad-gītā (sa guṇānsamatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). If one is a pure devotee acting under the directions of the guru, one easily gets the mercy of the Supreme Lord and thus becomes immediately situated on the transcendental platform. This is explained in the next verse.

yasya sākṣād bhagavati
jñāna-dīpa-prade gurau
martyāsad-dhīḥ śrutaḿ tasya
sarvaḿ kuñjara-śaucavat

yasya — one who; sākṣāt — directly; bhagavati — the Supreme Personality of Godhead; jñāna-dīpa-prade — who enlightens with the torch of knowledge; gurau — unto the spiritual master; martya-asat-dhīḥ — considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; śrutam— Vedic knowledge; tasya — for him; sarvam — everything; kuñjara-śauca-vat — like the bath of an elephant in a lake.

The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant. - Śrīmad Bhāgavatam 7.15.26

PURPORT

It is recommended that one honor the spiritual master as being on an equal status with the Supreme Personality of Godhead. Sākṣād dharitvenasamasta-śāstraiḥ. This is enjoined in every scripture. Ācāryaḿ māḿ vijānīyāt. One should consider the ācārya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are all useless, like the bathing of an elephant. An elephant bathes in a lake quite thoroughly, but as soon as it comes on the shore it takes some dust from the ground and strews it over its body. Thus there is no meaning to the elephant's bath. One may argue by saying that since the spiritual master's relatives and the men of his neighborhood consider him an ordinary human being, what is the fault on the part of the disciple who considers the spiritual master an ordinary human being? This will be answered in the next verse, but the injunction is that the spiritual master should never be considered an ordinary man. One should strictly adhere to the instructions of the spiritual master, for if he is pleased, certainly the Supreme Personality of Godhead is pleased. Yasyaprasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi **.

eṣa vai bhagavān sākṣāt
pradhāna-puruṣeśvaraḥ
yogeśvarair vimṛgyāńghrir
loko yaḿ manyate naram

eṣaḥ — this; vai — indeed; bhagavān — Supreme Personality of Godhead; sākṣāt — directly; pradhāna — the chief cause of the material nature; puruṣa — of all living entities or of the puruṣāvatāra, Lord Viṣṇu; īśvaraḥ — the supreme controller; yoga-īśvaraiḥ — by great saintly persons, yogīs; vimṛgya-ańghriḥ — LordKṛṣṇa's lotus feet, which are sought; lokaḥ — people in general; yam — Him; manyate — consider; naram — a human being.

The Supreme Personality of Godhead, Lord Kṛṣṇa, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyāsa. Nonetheless, there are fools who consider Lord Kṛṣṇa an ordinary human being. - Śrīmad Bhāgavatam 7.15.27

PURPORT

The example of Lord Kṛṣṇa's being the Supreme Personality of Godhead is appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavān, the servitor Personality of Godhead, and Kṛṣṇa is called sevya-bhagavān, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Kṛṣṇa, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.

Another point: Bhagavad-gītā, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in Text 26, jñāna-dīpa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality — Kṛṣṇa or Lord Rāmacandra — to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple's Vedic studies and austerities.